Servant of the Servant By

Tamla Ka Goswami

Preface

Preface

Servant of the Servant contains the letters that I received from my

spiritual master, His Divine Grace O Viupda Paramahasa
Parivrjakcrya Aottara-ata r rmad A. C. Bhaktivedanta Swami
Prabhupda. His Divine Grace wrote many thousands of letters,
especially to his disciples. Such correspondence enabled him to guide his
disciples individually in their spiritual advancement as well as direct the
activities of the International Society for Krishna Consciousness, which
he founded. Of course, the main guidance was and continues to be his
transcendental books, more than sixty in number. But taken as a whole,
his letters form an important part of his literary output. In them will be
found the eternal philosophy of Ka consciousness as he received it in
disciplic succession coming from Ka. These letters are especially
significant because rla Prabhupda, as the founder of the worldwide
Ka consciousness movement, used them to describe how this
philosophy could be practically applied to every aspect of spiritual life
for this day and age.
To receive a letter from rla Prabhupda was nondifferent from
personally associating with him. Whether in conversation or by
correspondence, he unfailingly established Ka as the Supreme
Personality of Godhead. He quotes amply from stra, cites evidence
from history, relates humorous Bengali stories, and shares freely his own
personal experiences and observations. Invariably the result is that one
is brought closer to Ka. His correspondence is never dull or dry, never
mundane. As Prabhupda explained, whatever he wrote was directly
dictated to him by Lord Ka; therefore by careful study of these letters
one can imbibe transcendental knowledge and realization from the
intimate associate of the Lord.
Great excitement and anticipation surrounded the arrival of rla
Prabhupda's letters. I can personally remember many occasions when I
would wait with great expectancy to receive word from His Divine
Grace. I would even intercept the postman before he arrived at the
temple, rummaging through his stack of mail in search of an envelope
with a vermillion-colored return address bearing the name Trida
Goswami A. C. Bhaktivedanta Swami. His letters answered personal
questions, settled all disputes, and erased all doubts. And they eased the
pain of separation created by his physical absence.
rla Prabhupda's letters describe fully the process of devotional service,
and therefore they are as valuable today as when they were first written.
Most of the instructions are applicable to all devotees; a few have mainly
personal relevance. But I feel that everyone preaching Ka
consciousness will become inspired to see from them Prabhupda's
practicality in establishing the Ka consciousness movement. As the
recipient of so many letters, I had been contemplating the best way to
share them with others. Though each letter is complete in itself, I felt
that more benefit could be derived if along with each letter there was
some explanation or background material provided to put each in its
proper context. Rather than writing a separate commentary for each
letter, I chose to narrate the entire story, beginning from when I first
met rla Prabhupda. This allowed me to enter more fully into the
mood of remembering rla Prabhupda and recreating the scenes and
background events surrounding the correspondence.
In recounting even a partial history of rla Prabhupda's activities,
there is a natural parallel with rla Prabhupda-llmta, written by
rla Satsvarpa dsa Goswami. To avoid unnecessary repetition of
events that have already been fully described in the authorized
biography and in the supplementary Prabhupda-ll series, I have always
deferred in favor of the Llmta and Ll. The exception has been in
those common events which bear significantly on my relationship with
rla Prabhupda. This book is in no way intended to present a complete
picture of His Divine Grace, as the Llmta does; rather, it traces the
history and development of his intimate relationship with one of his
disciples.
One may question, Is it necessary to dwell so extensively on one such
individual relationship? But if by closely examining such a relationship
rla Prabhupda's unlimited devotional opulences are further glorified,
then what could be the harm? As polishing reveals the beautiful facets of
a valuable jewel, the more we churn the pastimes of Prabhupda, our
fascination and attraction for him will go on increasing.
Personally, I have derived great value from studying rla Prabhupda's
letters and from considering once again the many instructions they
contain. I find that Prabhupda's words have remained fresh and
pertinent; in fact, the passage of time has afforded me a mature
objectivity and insight not available at the time the letters were
received. Certainly it is the duty of the disciple to always analyze and
examine the service he offers to his spiritual master, to constantly try to
improve upon it; therefore writing this book has more than anything
been an act of personal purification for me. I have not tried to avoid
admitting the mistakes that I committed in the course of serving rla
Prabhupda, for by such admission I hope others will be benefited. For a
disciple to err is excusable if he regrets his faults and makes an effort to
improve. Now I have disciples who are trying to serve me with great
sincerity, so if by reading this book they, or for that matter any devotee,
can derive inspiration and guidance on how to properly approach the
process of surrender to Ka and His representative, then my efforts
will certainly have been worthwhile.
In this regard, some confusion may arise in the mind of my disciples.
How are they to see their spiritual master in the role of a disciple,
committing mistakes, being chastised, and seemingly caught within the
network of the modes of material nature? Especially in the first chapter,
their spiritual master will be seen as an ordinary, conditioned soul. How
should they therefore adjust their vision to avoid committing offense?
The answer to this was given by rla Prabhupda in one of his letters,
wherein he explains that the position of the spiritual master may be
achieved by any one of three processes. Citing the example of Nrada
Muni, who achieved his position by the mercy of the devotees,
Prabhupda explains that there was no impediment to Nrada's
becoming a spiritual master, although in his previous life he was a
conditioned soul. (Previous life may also mean within one's own lifetime,
before one takes up the process of devotional service.) In ordinary affairs
we sometimes see that a person may inherit a great fortune. For example,
let us suppose that he is suddenly left one million dollars by a deceased
relative. Does it make him less a millionaire than someone else, who had
such wealth from birth? And what if someone were to earn a million
dollars by his hard labor? Does it make his money less valuable? No. All
are considered equally wealthy. Similarly, whatever the method may be
by which one attains the perfectional stage of life, his achievement
should be considered equally wonderful. Disciples may therefore
perceive these seemingly ordinary events with a devotional eye by
observing how their spiritual master was the recipient of the special
mercy of a pure devotee of the Lord and how he appreciated and took
proper advantage of this mercy. In fact, they may become inspired by
seeing such an example, knowing that there is every possibility that they
also may rise to the platform of devotional service if they take seriously
to Ka consciousness. Devotional service is not the exclusive property
of the ever-liberated souls descended from the spiritual world; it is
munificently distributed to all by the Lord and His pure devotees. And
particularly in this age, it has been made readily available by Lord
Caitanya in the form of the sakrtana movement. Does this book have
relevance only for the disciple? I think its application is much broader.
After all, we are all disciples, and though there may be many gurus, the
process is onesurrender at the gurus lotus feet. Therefore the study of
any work which aims at examining this process of surrender can only be
beneficial. Naturally it will especially appeal to my disciples, but in that
it contains so many instructions from rla Prabhupda, it should be
valuable for all devotees.
It was the desire of rla Prabhupda that his senior disciples should
write regularly. I had long hoped to write Ka conscious literature,
since after all, it is the most important activity in our spiritual family
line. I had seen His Divine Grace immersed in ecstasy writing his
Bhaktivedanta purportshe personally considered this to be his most
important service to his Guru Mahrja, rla Bhaktisiddhnta Sarasvat
hkura. His Guru Mahrja had referred to writing and book
publishing as playing on the bhat (or big) mdaga: the spoken word,
like an ordinary mdaga, can be heard for only a short distance, but by
publishing and distributing Ka's glories, the message may be heard
around the world. I was therefore very eager to take part in composing
some Ka conscious literature. But one cannot write whimsically.
Unless one receives the blessings of the disciplic succession, it is not
possible to write on spiritual topics (Prabhupda referred to such
blessings as one's "power of attorney"). I had previously never felt myself
properly qualified, but now, perhaps because my intention is solely to
glorify rla Prabhupda and further appreciate his causeless mercy, His
Divine Grace has bestowed his kindness upon me by permitting me to
write this book. I hope that he will therefore be pleased by my humble
attempt. Hare Ka.
Tamla Ka Goswami

Part One:
The West Coast Days

CHAPTER ONE

CHAPTER ONE
"Your Name Is Tamal Krishna"

brahma bhramite kona bhgyavn jva

guru-ka-prasde pya bhakti-lat-bja
 "According to their karma, all living entities are wandering
throughout the entire universe. Some of them are being
elevated to the upper planetary systems, and some are going
down into the lower planetary systems. Out of the many
millions of wandering living entities, one who is very
fortunate gets an opportunity to associate with a bona fide
spiritual master by the grace of Ka. By the mercy of both
Ka and the spiritual master, such a person receives the
seed of the creeper of devotional service." (Cc. Madhya
19.151)

On that cool, windy mid-March evening, as I walked the five blocks

from my residence to the San Francisco Rdh-Ka temple, I was not
aware of the great fortune that awaited me: the first meeting with my
eternal spiritual master, His Divine Grace O Viupda 108 r rmad
A. C. Bhaktivedanta Swami Prabhupda. I could not imagine how the
course of my destiny would be totally shaped by the event which was
about to take place. The previous day I had attended the Sunday Love
Feast and with great pleasure had consumed plate after plate of delicious
prasdam.
The devotees had invited me to the next evening's program, when their
spiritual master would be personally present to lead krtana and deliver a
lecture. Walking through the thick San Francisco mist, I tried to
anticipate what the meeting would be like.

* * *

I was raised by my parents without any religious training. Though they

had discouraged any form of religious practice, even as a child, in the
privacy of my room I would lie in bed at night and pray to God to
protect those I loved. My parents were fairly moral, and by American
standards modest in their habits. They were nonsmokers, drank little,
and were inclined toward intellectual and artistic pursuits. They
maintained a liberal openmindedness, and as I grew of age they placed
few restrictions upon me. At nineteen, when I left the shelter of their
home to seek my own path, they made no objection.
In college I had delved into the thoughts of the great philosophers and
literary personalities of the past. Echoing my godless upbringing, I would
argue with my logic professor, a devout Catholic, against the rationality
of the existence of a God. Though seemingly irritated by my strong
protests, he confidentially admitted enjoying such discussions and was
certain that I was actually a theist at heart. In fact, I was most impressed
studying the works of those who were mystical in their visionmen like
Aquinas, Strindberg, and Hesse. Being eager for my own "spiritual
visions," I tried to induce these with the aid of intoxicants; but
ultimately, my independent quest for higher truth remained unfulfilled.
I tried practicing macrobiotic dieting, nearly starving my body by eating
only dried grains to increase my "yang nature." But I was unable to
maintain the severe restrictions and would break my week-long fasts
with ice cream and doughnuts. Practicing haha-yoga had hardly been
more successful. The sanas and
prymas had not brought me the lofty goals promised in the yoga
books.

* * *

In 1966, New York's Lower East Side became a mecca for poets,
philosophers, musicians, pseudospiritualists, and just plain drop-outs. I
was a mixture of all of these. A well-advertised Cosmic Love-In attracted
me to Tompkins Square Park one October afternoon. I had brought my
flute and was improvising music along with the other musicians present.
We were playing intently, our eyes closed, when suddenly a great
vibration was heard throughout the park. It was the Hare Ka mantra,
chanted by the devotees who had come to participate in the festival on
the order of their spiritual master. For the rest of the afternoon their
krtana entirely dominated the festival, and willingly or unwillingly, I
was swept up in the chanting for nearly two hours. Being unfamiliar
with the mantra, I could not make out the exact words. Therefore,
sometimes I accompanied the krtana by playing my flute, while at other
times I joined in with the singing, imitating the sounds as best I could,
while dancing along with the devotees.
Though at the time I could not understand the significance of the event,
an informal initiation had taken place. The initiators, guru and Ka,
had both been present. The spiritual master had been represented by his
disciples, who were empowered to chant by his order. And Ka had
been present in the form of His holy names.
It was not the first time I had heard of Ka. When in high school, I
had been attracted to reading books about Brahmanism and Hinduism,
and in college my favorite course was an art history elective on the art
and architecture of Indian temples. The character of Ka had
frequently appeared in the numerous wall paintings, bas-reliefs, and
sculptures of ancient India. To my art history professor, as well as in the
books I read, Ka was merely a mythological hero of a bygone age, but
for the devotees who had
dedicated their lives in His service, Ka was the Supreme Personality
of Godhead, the cause of all causes, and the goal of their existence.
Hearing the name of Ka from their lips was a totally different
experience. Because they had firm faith in chanting Hare Ka, their
association caused the holy name of the Lord to enter within my heart.
After the Cosmic Love-In, some of my friends began attending the
early-morning meditation at the small storefront temple on Second
Avenue. Although I was living only a few blocks away, I did not take
advantage of this opportunity. I preferred to practice yoga and
meditation in the privacy of my own apartment. Once, perhaps a month
after the park krtana, a sincere friend showed me a picture of the Swami
who was leading the programs at the temple. I looked upon the beautiful,
compassionate face of rla Prabhupda, his eyes beckoning, seeming to
say, "There is no need to suffer any longer. Give up your stubborn pride
and surrender. Just follow me; I will lead you." But I could sense that
Prabhupda's gaze, while soft and kind, nevertheless demanded a
surrendered adherence I was not yet ready to offer. At the time I could
not recognize that I was seeing my eternal spiritual master, whose service
would one day become the heart and soul of my life. I was unwilling to
yet give up my false independence; therefore I suffered unnecessarily
through the winter of 1966, although I had ample opportunity to accept
the safe shelter of Prabhupda's lotus feet.

* * *
 By the time spring arrived, I had decided to leave New York for the
more natural, inviting atmosphere of the West Coast. But I was
disappointed to find San Francisco similar to what I had hoped to leave
behind in New York. A chance acquaintance led me north, to
Mendocino County, where a free-thinking bohemian, Lou Gottlieb, had
opened his large, wooded, hilly farm to the public as "an act of love and
peace." Anyone could come and live at Morning Star Ranch and do
whatever they pleased. Wanting to be alone, I found a secluded place
within the woods and made my residence in the hollow of a giant
redwood tree. With the cement-and-harsh-steel world far in the
distance, I learned to survive without electricity, running water, and all
the conveniences afforded by modern civilization. I now turned to
nature for all my provisions, adopting the ways of the forest's other
inhabitants, the trees, birds, and animals. I forged a close bond with the
elements: the clear, cold mountain water that flowed in the brook, and
the deep, penetrating warmth of the sun. And at night I gazed up to the
heavens and beheld the starry firmament. The steady movements of the
planets and stars, each in its own orbit, the changing of the seasons
providing water, heat, and light to the bountiful earth with her
countless inhabitantsall bore testimony to a great master plan. The
man-made, artificial environment of New York City had hidden this
truth. Certainly, I thought, there is a God whose supreme intelligence
has made such wonderful arrangements! Living in such a natural setting,
free from so many of the disturbances of city life, my mind became more
tranquil and contemplative. It was actually Ka's arrangement to
prepare me for chanting Hare Ka.
rla Prabhupda had visited Morning Star a month before my arrival,
and his presence had left an indelible impression upon the residents.
Daily they would hold impromptu krtanas, chanting enthusiastically
with whatever instruments were available. By now I was ready, and I
would emerge from the forest to join in the chanting whenever the
krtanas took place. To remain living in the forest seemed a lonely
prospect. There was no one to whom I could express my new-found
realizations. And how was I to make further advancement?
I returned to the city, spending the winter of '67 in San Francisco,
moving from one friend's house to another. My last residence was a small
room in the Haight-Ashbury section of town, which I shared with my
good friend Mark. The room, which I was subletting for ten dollars a
month, was located in the rear of the basement of a large framed house,
and it had originally been intended as a porch overlooking the garden.
Apparently it had been built as an afterthought, for it was more like a
shed than a properly constructed addition. Other than the side by which
one entered, the other three walls were continuous windows, topped by a
sloping seven-foot ceiling. There was no bathroom, only a large sink
toward the front of the basement, although the regular lessees allowed
me the use of their toilet and kitchen upstairs. It was a typical Haight-
Ashbury living arrangementvery practical for those, like myself, who
had no fixed income. By selling the local hip newspaper, The Berkeley
Barb, once a week, I was earning forty dollars a month, enough to easily
maintain myself.
On the one solid wall of my room I had tacked various occult and
astrological charts. The two small cots placed on either end for sleeping
were, along with a makeshift table, the room's only pieces of furniture.
From this setting I would launch out onto my "spiritual" voyages through
astrological calculations, tarot and I-Ching readings, meditation, music,
and dance. By now I had almost given up the use of all intoxicants, and
since my stay in the forest I had become a vegetarian. Most significantly,
I had continued to chant Hare Ka.
It was while I was walking through Golden Gate Park one day that I had
encountered a devotee who had stayed at Morning Star Ranch for some
time. And it was at his invitation that I had visited the temple at
Frederick Street for the Sunday Love Feast.

* * *

I was eager to reach the meeting. Quickly covering the five blocks
between my residence and the temple, I crossed Stanyan, the broad
street bordering Golden Gate Park. The small shops which formed the
ground floors of the first half-dozen tenement buildings were all closed
for the night. All, that is, except number 518, the Rdh-Ka temple.
The door of the temple was different from the others on the street.
Constructed by the devotees, it had a rustic, homemade look, as the
devotees had preferred to leave the raw wood unfinished instead of
painting it. It was designed in two parts, so that during the day the
bottom half could be closed, leaving the top open as a way of welcoming
guests. Now the top half was also shut, to keep out the cold night air.
When I entered, it was like stepping into another world. The very long,
rectangular temple room was bathed in a light that seemed especially
bright compared with the outside darkness. The air was heavy with
incense. At the far end, opposite the door, I saw the deities of
Jaganntha, Balarma, and Subhadr high up on an altar, and below
them was the Deity of Kartmi-y, the form of Ka with one hand on
His hip and the other holding a flute. The room was filled with young
people, their casual, off-beat appearance easily identifying them as
residents of Haight-Ashbury.
And then I saw rla Prabhupda. Sitting upon a raised dais with an
Arabic tapestry behind, his powerful presence dominated the assembly.
The meeting had just begun, so I quickly found a place to sit near the
middle of the room. Prabhupda began playing his karatlas softly in a
one two three rhythm as he chanted the evening prayers to his spiritual
master and the disciplic succession, Lord Caitanya, and Rdh and
Ka. Although this was the first time I had seen rla Prabhupda, I
had heard his voice before, on the Happening record album, which Mark
and I owned, and I had sung and danced along in accompaniment. Now,
as I sat in rla Prabhupda's personal presence, listening to his rich,
sweet voice accompanied only by the sound of his karatlas, I closed my
eyes to enter into the mood of his singing.
As the prayers came to an end, rla Prabhupda began to chant the
Paca-tattva mantra, and one by one the mdaga, tambura, and
harmonium began to sound, along with karatlas. Then finally came the
mah-mantraHare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare
Rma, Hare Rma, Rma Rma, Hare Hare. The opening prayers had
created a meditative mood, but now the Hare Ka mantra, chanted by
everyone, filled the temple room and took command. As the volume and
tempo increased, the devotees stood up and began to dance backward
and forward. I also stood up, eager to take part. The whole room became
a sea of swaying bodies, like so many waves moving back and forth to the
chanting of Hare Ka. rla Prabhupda led the krtana, striking his
karatlas strongly, increasing the beat, while surveying the enthusiastic
congregation with a knowing satisfaction. I was enjoying the krtana,
feeling exhilarated by the dancing and chanting. My heart felt light, my
mind freed from any worries. The chanting continued for more than a
half hour, and then, when it seemed to have reached a great crescendo,
Prabhupda struck his karatlas in a final note, and gradually the
instruments faded, one by one, like an ebbing tide. As he pronounced
the prema-dhvani prayers, his congregation settled, lulled by the waves of
ecstatic krtana. Now it was time for the lecture.Mark, who had also
attended the meeting, signaled to me. We had another appointment. We
had prearranged to stay only for the krtana, after which we had to rush
to attend a different spiritual meeting.
Mark and I had been participating regularly in the sessions of a self-
styled spiritualist, an American physicist named Ron Lamerick, who
claimed to have had mystical experiences. His blend of science and
Christianity attracted wealthy Californian conservatives as well as a
small following of hip young people. To satisfy such diametrically
opposed followers, Ron held separate meetings for each. The programs
for the elderly conservatives were conducted at the homes of various
influential persons. For them his style more resembled that of a
university lecturer rather than a minister of religion, and it seemed to
appeal to an audience grown tired of the usual church sermons. But for
the hip young followers he adjusted his approach, holding informal
meditation sessions while sitting with us on the floor in a circle. As
Mark and I were two of his main assistants, we attended both types of
programs.
We had left the temple and driven to a large mansion on the outskirts of
San Francisco, where Ron was giving a lecture. On Wednesday evening
we repeated the same formula, first attending the krtana at the temple
and then, just before Prabhupda's lecture, leaving for Ron Lamerick's
meeting. But that evening Ron's lecture seemed distant and unappealing
compared to the exciting krtana we had just experienced. We returned
home late at night, and as we sat in our small room, Mark and I discussed
the evening's events, comparing the two meetings. We concluded that
Friday we would stay to hear the Swami's lecture.
rla Prabhupda's exposition of the Ka conscious philosophy was not
at all like the lectures of the "Western guru" we had been attending.
Prabhupda began the Friday evening lecture by reading in Sanskrit
from a large book from which he continued to draw references
throughout his talk. Although to me the Sanskrit was incomprehensible,
I was impressed with its authoritative sound. It was clear that rla
Prabhupda was expounding an ancient philosophy. His constant
references to the text indicated that he was not speculating, trying to
create his own brand of philosophy. And very clearly his points about
how we were all suffering in this material world made sense. Ka
consciousness, he said, would solve all problems of material existence.
The easy method of chanting Hare Ka would raise us to the spiritual
platform, beyond material happiness and distress. Each one of us, he
explained, could practically experience the transcendental effect by
chanting Hare Ka. Yes, I had experienced this.
The lecture was deep, and at times beyond my comprehension. But much
that was said was common sense, and I could relate it to my own life. I
felt that Prabhupda's talk was directed at actually trying to benefit his
audience. He was not trying to impress anyone by boasting of his own
realizations, though it was clear he was speaking from personal
conviction. There was no need for him to advertise himself, because he
was not calling for followers but rather was appealing to the audience to
try to improve their present condition and end their suffering way of
life. It was practical.
Although I had attended numerous lectures by Ron Lamerick, they
consisted mostly of abstract ideas presented in a contrived, complex
terminology which I found difficult to remember from one meeting to
the next. The meditation sessions had been no less confusing. Each
person was encouraged to "travel" out of his body, and upon reentering,
to describe where he or she had been. There was no direction given as to
how to channel our energy toward a particular goal. Whatever the goal
was, Ron Lamerick had never clearly defined it. Comparing the two, I
felt that there was more to gain by hearing Prabhupda lecture.
Chanting Hare Ka was a more tangible process than some vague
meditation.
I began to attend all of the evening lectures at the temple. As I became
familiar with the terms Prabhupda used, the whole subject matter
became more comprehensible. I purchased a set of rmad-Bhgavatams.
Reading them each day confirmed what Prabhupda was speaking in his
lectures.
In each of his lectures Prabhupda stressed the importance of avoiding
sinful activities, particularly intoxication, meat-eating, illicit sex, and
gambling. It was the first time I had ever heard anyone explain that such
behavior would impair spiritual development. rla Prabhupda was not
compromising the absolute truth. He had come to deliver the timeless
teachings of the spiritual world as he had heard them from the disciplic
succession, and there was nothing to be gained by watering down the
process simply to increase the number of his followers. He was not a
cheater, like the other gurus I had seen or heard of. He had full faith
that Ka consciousness could deliver anyone who was sincere. Hearing
only one lecture gave me the strength to avoid all of the sinful activities
I had been habituated to for years. In Prabhupda's straightforward
presentation of the four regulative principles, I found the proper
direction I needed.

* * *

"Ka is situated in everyone's heart, and if one desires

something, Ka fulfills one's desire. If the living entity by
chance or fortune comes in contact with the Ka
consciousness movement and wishes to associate with that
movement, Ka, who is situated in everyone's heart, gives
him the chance to meet a bona fide spiritual master. This is
called guru-ka-prasda. Ka is prepared to bestow His
mercy upon all living entities, and as soon as a living entity
desires the Lord's mercy, the Lord immediately gives him the
opportunity to meet a bona fide spiritual master. Such a
person is fortified by both Ka and the spiritual master.
He is helped from within by Ka and from without by the
spiritual master. Both are prepared to help the sincere living
being become free from this material bondage." (Purport, Cc.
Madhya 19.151)
Due to his association with the modes of material nature, the living
entity falsely considers himself to be independent of God. He does not
realize that there is nothing in existence besides the Supreme Lord and
His energies. Rather, he chooses to maintain a separate vision, seeing
everything only in relationship to himself. Under such illusion he tries
to manipulate the material energy, and according to his success or failure
feels himself relatively secure. Ka, as the all-knowing Supersoul, does
not interfere with the minute independence of the living entity.
However, if someone desires the Lord's help, then the Lord, being the
all-merciful well-wisher of everyone, immediately reciprocates by
making the necessary arrangements for restoring that person's original
Ka consciousness.
Ka-prasdam, food offered to Ka, was an essential part of rla
Prabhupda's rehabilitation program. Whether it be a large Love Feast
or just some cut pieces of fruit, no one visited the temple without
receiving prasdam. Since that first Love Feast I had come on a number
of occasions to take lunch at the temple. I began to find that whatever I
prepared on my own seemed bland and unattractive in comparison with
the FDIC recipes followed by the devotees, and it was at this point that
Ka made an arrangement to help me surrender.
The upstairs tenants, who were allowing me the use of their kitchen,
decided that they were tired of being vegetarians, and after they began
cooking meat again, I sensed that they felt my presence to be an
intrusion on their privacy. With the loss of my cooking facilities, I was
forced to come to the temple every morning for breakfasta bowl of hot
cereal with fresh fruit and milk. Once at the temple, I would stay for the
rest of the morning, reading the rmad-Bhgavatam or chanting on the
large wooden japa beads made available to any guest who wished to
chant for a while. All the devotees would engage in their various duties,
and I was left alone with the entire temple room to myself. Sitting
against the wall I would chant softly, fingering each bead, enjoying the
peaceful atmosphere. Chanting japa was a wonderful experience. It
brought to mind a book I had once read, Hesse's The Bead Game. It
described the meeting in a far distant retreat of powerful, great-minded
souls who by playing the bead game received the wisdom by which to
guide the future of the world. Unfortunately, the author never revealed
the secret of how to play the game. It was intriguing to think of whether
such a game could actually exist. Now, chanting Hare Ka on the one
hundred eight beads of the japa-ml, I smiled. Had Hesse known about
chanting?
For myself, the chanting seemed to resolve all problems. I was amazed
at how this could be so. The more I chanted, the more I found my mind
freed from any doubts or uneasiness. I looked for a long time at the
paintings of Prabhupda, his Guru Mahrja, and Rdh and Ka. In
their presence I felt a happiness and security as never beforethat this
was where I belonged. As the days passed, I began to get to know the
different devotees In exchange for taking my meals at the temple, they
asked me to help by doing some service, and they engaged me in washing
the cooking pots. My favorite pot was the largest of all, used for cooking
the dl. The yellow split peas would be hardened onto the bottom in a
thick crust, which required forceful scrubbing and even scraping to
remove. But I enjoyed every minute of it, for the devotees had told me
that by scrubbing Ka's pots I was cleansing the dirt from my heart.
Sometimes, when I had done the pots, I would help in cleaning the
kitchen floor, and I was impressed at how much emphasis was given to
keeping everything spotlessly clean.
Doing these services gave me an opportunity to associate intimately with
the devotees and hear about Ka consciousness from them. More and
more, the temple was becoming my home, and I would return to my
small room only to sleep at night. I acquired my own japa beads, and
whenever I left the temple I would chant on the beads, feeling that they
kept me connected with Ka. Sometimes I would go to Golden Gate
Park and sit in the bough of a tree chanting japa to the small, cardboard-
framed photographs of Prabhupda, Bhaktisiddhnta, and Bhaktivinoda
that the devotees had given me. I was beginning to appreciate that by
chanting Hare Ka, I could be Ka conscious anywhere, at any time.
Apart from the regular evening classes, the devotees sometimes arranged
outside engagements. These were aimed at audiences who, while open-
minded, would not ordinarily come to the Haight-Ashbury district to
hear a swami speak. Public schools and Unitarian churches seemed to be
the most ready to invite rla Prabhupda. On the nights that
Prabhupda was not giving class, I would usually go back to my room, but
one evening, hearing that Prabhupda would be speaking at a nearby
Unitarian Church, I decided to attend. The church was large, with high
arched ceilingsa very good facilitybut the many rows of pews
remained empty that evening. However, although only five or six
persons came to hear him speak, rla Prabhupda was not disturbed.
With the devotees sitting on the floor in the area between the pews and
altar, Prabhupda sat above them, on a raised area. Just as in the temple,
he began by chanting the prayers to the disciplic succession and then led
a long krtana. I felt more closely identified with the devotees than with
the few persons in the audience, and I sat nearby on the floor. After the
krtana, Prabhupda gave a lecture explaining the Ka consciousness
philosophy and the movement he had begun in America. When he
called for questions, there was silence. The small audience had listened
respectfully, but they did not seem interested enough to make any
inquiry.
One doubt had been lingering in my mind. Seeing that Prabhupda was
asking for questions, I thought that this would be a good opportunity. I
raised my hand, and when he nodded in acknowledgement, I stood up
and asked, "If someone takes to Ka consciousness but is not
completely successfulnot perfectwhat happens? What will be his
fate?"
Prabhupda nodded his head, understanding my question. He seemed
pleased with the opportunity to speak more about Ka. He again
explained that, as eternal spirit souls, we do not die at the time of
passing away from our body. Unlike the body, which is only an external
covering, consciousness is an actual extension of the soul. Ka
consciousness is our original, eternal conscious-ness, and it can never be
lost. Once it is revived, it becomes a permanent asset. Whereas in the
material world, unless one is one-hundred-percent successful, his
business may fail, in Ka consciousness whatever we do for Ka is
our success. Even one percent done in devotional service is never lost,
and one will begin from the point of two percent in his next life.
Prabhupda was looking directly at me. Smiling, he asked, "Is that all
right?" I was satisfied and thanked him for this reassurance. I had already
tried so many paths and never persevered in any one of them. And
despite all of my labor, what had I gained? I knew from years of
experience that practicing any discipline was not easy. I was not sure if I
could be successful in Ka consciousness, and I wanted to be certain
that by taking up the practice, I would not be left emptyhanded at the
end.
As I later found out, rla Prabhupda had appreciated my inquiry. It
was the same question that r Arjuna had placed before the original
spiritual master, Lord r Ka. Now, five thousand years later, rla
Prabhupda had delivered to me the same knowledge Ka had spoken
to Arjuna, and which is recorded in the Sixth Chapter of the Bhagavad-
gt. Hearing from Prabhupda had been as good as hearing from Ka
Himself because of Prabhupda's qualification as a pure devotee
repeating without change the message received in disciplic succession
from Ka. On his way home from the meeting, Prabhupda had told
his servant, "That boy will become a devotee." He had appreciated the
sincerity of my question.

* * *

Mark was taking Ka consciousness as seriously as I was. We decided

that we would make a final visit to Ron Lamerick and his followers, and
we arrived to find a group meditation in progress. At the end of the
meditation, when the people there opened their eyes and saw us, they
were eager to know where we had been for the last weeks. Sometimes,
when Ron was not present, Mark and I had led the sessions, so we were
looked up to by the others. Now we began to tell them about the new
process we were following the chanting of Hare Ka. We explained
to them how chanting accomplished everything that this bogus
meditation was supposed to, but which it in fact did not. Then we led a
krtana and got them all to join with us in the chanting, and after the
chanting ended we distributed simply wonderfuls, inviting everyone to
the Sunday feast at the temple.
Ron was obviously not pleased by our visit, but we did not care. Hearing
rla Prabhupda speak and reading the rmad-Bhgavatam had within
a short time made us more qualified than he to help these people.
Although he was angry with us, I was unconcerned. Now I had found a
real guru.
Many of the devotees were taking a keen interest in helping us to
advance in Ka consciousness. Both the brahmacrs and the
householder men would preach to us, and sometimes, when we worked
in the kitchen, the women would also give us instructions. There was
only one problem. One of the women was spending too much of her time
associating with us, especially with Mark. Her husband, Gargamuni, was
naturally upset, as were all of the other devotees. The brahmacrs
explained that according to the Vedic system, men and women are not
to intermingle freely. Other than one's wife, all women should be seen as
mother. Especially for brahmacrs, association with women was strictly
forbiddenfor a brahmacr to associate with women meant ultimately
to court spiritual falldown.
The Ka conscious view of sex life was a vast departure from
American social mores, what to speak of those of Haight-Ashbury,
where such traditions as marriage and "the family" were virtually
scorned. Nevertheless, I tried to take seriously whatever I heard from the
devotees. Perhaps Mark, who still maintained a friendly relationship
with his wife and two children, could not see the point so clearly. But
the real problem was Gargamuni's wife. She was in my and was using
our presence merely as an excuse to leave Ka consciousness.
As the matter prolonged, the devotees became divided over whether we
were actually sincere and being harassed by a loose woman or whether
we were in fact demons inciting her to leave her husband. One evening,
on an off night when rla Prabhupda was not giving class, we went to
attend darana at his apartment. But at the door we were refused entry
and told that rla Prabhupda did not want us to come because of our
activities. Although we did not know whether or not rla Prabhupda
had personally been involved with the matter, Mark was very
disappointed. As far as I could gather, he had innocently associated with
the woman only to hear about Ka consciousness from her. I tried to
encourage him by telling him that I had once read that the guru will test
a student to see how sincere he is.
However, a few days later I became convinced that Prabhupda had
indeed been informed of the matter and was not at all pleased. It was the
appearance day of Lord Rmacandra, and Prabhupda, along with all of
the devotees, was spending the entire day at the temple observing a fast.
When Mark entered along with his wife, two children, and Gargamuni's
wife, the scowl on Prabhupda's face plainly indicated his displeasure.
Seeing this, I made it a point to sit far away from Mark, to avoid being
identified with him.
Fortunately, rla Prabhupda's mood quickly changed. He asked one of
the devotees to hold up a large white board on which the words to a new
chant had been written: Rghupati Rghava Rj Rma Patita-pvana
St Rma. Prabhupda explained that these were all different names for
Lord Rmacandrathe Lord of the Raghu dynasty, the ideal king, the
deliverer of the most fallen, and the husband of the goddess of fortune.
The devotees followed Prabhupda, chanting responsively, though at
first hesitatingly, being unfamiliar with the new song. Gradually they
chanted along easily and followed him as the melody ascended on the
refrain of St Rma Jaya St Rma.
After the krtana and rla Prabhupda's lecture, the devotees sat in two
long rows from the altar up to the front door. While rla Prabhupda
remained sitting on his vyssana, a huge feast was distributed. I had
brought with me my set of rmad-Bhgavatams, which I hoped to have
rla Prabhupda sign. At the right moment, just as rla Prabhupda
finished respecting prasdam and had washed his hands, I walked over to
the vyssana and asked if he would autograph my Bhgavatams.
Without a word, he took the first volume in hand and signed.
The signing of the Bhgavatams had great significance for me. It was the
second personal exchange I had had with rla Prabhupda, and I sensed
that he had recognized me as the same person who had asked the
question the night of the Unitarian Church meeting. I felt that my
personal relationship with him was becoming established, that I was no
longer just a casual member of the audience. I considered the rmad-
Bhgavatam to be the most valuable book I had ever read, and
Prabhupda's signature made it still more valuable. More than simply
signing my book, I felt that he was inscribing his name upon my heart,
that he was my guru and I his disciple.
Mark and I were sitting in our small room when suddenly there was a
loud knock at the door. To our surprise, Gargamuni entered, without
invitation, obviously in an angry mood. The previous evening his wife
had come to our residence looking for shelter. She complained that
Gargamuni had broken her beads and thrown her down the stairs.
Because she had nowhere else to go, we had let her spend the night in
the front portion of the basement.
Gargamuni was very agitated. He explained that to associate with
another's wife was directly against the scriptures and an offense to
Ka. He stated that the Vedas allow one who steals the wife of another
man to be killed. He had always maintained his wife, working honestly,
and his only interest was to serve his spiritual master, rla Prabhupda.
Why were we giving trouble to him and to ourselves as well? Frankly, he
said, his wife was not worth it. She had never been much use, and now
he wanted nothing further to do with her. Why should we get entangled
with such a woman? We should take up Ka consciousness seriously.
Mark explained to Gargamuni that there had been no intimate
exchange between Gargamuni's wife and himself. Actually, all we
wanted was to become devotees. The whole matter had gotten out of
hand.
"Then don't have any more to do with her," was Gargamuni's reply. And
with this he walked out.
Later, I found out that Gargamuni had had a knife in his pocket, and he
had intended to attack Mark. Instead, however, he had ended up
preaching to us. And his words had had effect: Mark decided that
without further delay we should join the temple. I was a little taken by
surprise. True, I had thought in terms of becoming Ka conscious, but
not this suddenly. When he saw my hesitation, he asked what was the
use of putting off what I intended to do eventually. We both laughed.
Within minutes we had packed all our belongings in duffel bags and had
left the room to Gargamuni's wife, who had been hiding from her
husband in the front of the basement. We walked down Frederick Street
to the temple.
But the devotees did not welcome us in. Due to the incident involving
Gargamuni's wife, we were considered mischievous persons, permitted to
visit the temple but not to live there. The brahmacrs gave their
judgment in unison: "Absolutely not!"
We had made the decision to surrender our lives, and yet we had not
been accepted. What was the meaning? we wondered, and what to do
next? In the morning we attended the temple as usual. Then after
breakfast prasdam one of the brahmacrs approached me and
explained that the devotees had discussed our joining and had
reconsidered. We could move into the temple after all.

* * *

Living in the temple meant a deeper commitment. It was expected that

we would assume regular duties, just as the other devotees had. Now, in
addition to cleaning the pots and the kitchen floor, I was engaged by the
cooks in kneading the dough to make the one hundred fifty capts that
were served each day at lunch. Getting the proportion of flour and water
to come out just right took practice. My first attempts at rolling the
capts made everyone laugh. Rather than coming out in perfect circles,
they become long, uneven rectangles. The cooks explained that unless
they were made just right, they would not puff up when put on the fire.
If they were rolled too thick they would remain raw inside, while those
rolled too thin would end up as hard biscuits. But although I labored for
some time, I could not shape the dough properly. Finally, I decided to
leave the rolling to more experienced hands and contented myself in
making the dough into small round balls, the preliminary stage before it
would be flattened out for rolling. The next day I again tried rolling, this
time with a little more success. Gradually, by practice, I became a
modestly good capt roller.
I had not lived together with so many people since my days in summer
camp as a young boy. While a visitor to the temple I had made only a
casual acquaintance with the devotees. Now, as I became familiar with
them each individually, my appreciation for Ka consciousness
increased. I observed how such diverse personalities were able to live
peacefully in a close spiritual family, when ordinarily there would have
been little likelihood of any two being friends. It was a common interest
in serving Ka that made the relationships compatible. I found it
difficult to associate with any of my previous friends, except for Mark,
although formerly we had all shared so many similar interests. And yet
although I hardly knew the other devotees, I enjoyed associating with
them. I found I was appreciating them more for the service they were
rendering to their spiritual master and Ka than for their physical or
mental characteristics, and I remembered rla Prabhupda's description
of Ka consciousness as the peace formula that could elevate men
beyond their bodily differences to the true platform of spiritual
brotherhood. At least our small experiment was proof that Prabhupda's
formula worked. Out of respect for each other's spiritual identity the
devotees called each other prabhu, or "master," and although there were
moments when tempers flared, these were easily passed over as they
offered each other obeisances and embraced.
Seeing each devotee so nicely serving his spiritual master made me
aware of my neophyte condition, and I became eager to learn from them
the art of devotional service. There was Uddhava Prabhu, the head
cook; Upendra Prabhu, Prabhupda's personal servant; Ka dsa
Prabhu, an apprentice jeweler; Cidnanda Prabhu; and the temple
president, Jaynanda Prabhu. And because they were the brahmacrs I
lived with, they became my first instructors.
The temple itself was small and easy to maintain, so there was ample
time for studying rmad-Bhgavatam. It was an idyllic existence, with
hardly any worries, in large part due to the efforts of our temple
president.
The first time I saw Jaynanda Prabhu, he was chanting his morning
japa. The intensity with which he rocked back and forth chanting his
rounds startled me. When I was later informed that he alone was
supporting the entire temple, I immediately admired and respected such
a sober personality. While the other brahmacrs spent the day in temple
activities, Jaynanda drove his taxicab, earning money to pay the rent,
food, and other bills. But he was present every morning and evening at
all of the programs. I especially enjoyed his classes. Describing the
passengers he serviced in his taxicab, Jaynanda would speak with great
compassion, lamenting their suffering condition. I was impressed that
one could maintain a connection with the outside world and still be so
absorbed in Ka consciousness.
Joining the temple also meant shaving our long locks of hair. Hearing of
the benefits of a clean-shaven head had not been enough to make the
idea appealing to me. Although I knew it was hygienic and made one less
body conscious, I was a little attached to keeping my hair. However,
Mark was fearless. The very first day, he sat in the kitchen on a chair
and ordered that his head be shaved. Seeing Mark's sincerity dispelled all
of Gargamuni's misgivings about us. Among the devotees Gargamuni
was considered a shrewd businessman, but as a rare act of charity he
presented Mark and me each with a set of first-class japa beads from his
store. Seeing the two new brahmacrs brought gladness to everyone's
heart.

* * *

It was Prabhupda's daily habit to take an early-morning walk. As he

descended the last remaining steps before the sidewalk of his apartment
house, he spotted the two freshly shaven heads of his new devotees
touching the cement pavement, offering obeisances. As I looked up,
Prabhupda beamed, "Oohh. Now you are an ideal brahmacr."
Walking along the path of Golden Gate Park, a fine, foggy mist covered
the air over Stowe Lake. I contemplated what Prabhupda had said.
According to the Vedic teachings, a brahmacr was one who had not
accepted householder life but instead worked at the rama of his guru
in the mood of a submissive, menial servant. The vow of brahmacarya
was meant to help one completely abstain from sex indulgence in action,
words, and mindat all times, under all circumstances, and in all places.
Above all, brahmacrs were to rigidly avoid talking with women or
about women, for the senses are so powerful that they can agitate the
mind of even a great self-realized yog. Prabhupda had told the story of
Saubari Muni, who despite years of meditation was forced to break his
trance on account of sexual thoughts. And there were numerous other
examples. But Haridsa hkura, the great devotee of Lord Caitanya,
had been able to resist the temptations of a prostitute by chanting Hare
Ka.
The temple brahmacrs had given me some helpful hints for
controlling sex desire: take cold showers, always wear kaupnas, eat less
ghee. And above all, avoid association with women. They cited
Prabhupda's warning that man was like butter and a woman like fire.
Butter should be kept away from fire, otherwise it would melt.
Prabhupda had said that the brahmacrs should stamp on their
foreheads the words keep cool. I could try to follow all of this advice, but
chanting Hare Ka seemed to be the best protection of all. Though the
yogs knew all of these tricks, they were still not safe. But simply by
chanting Hare Ka, Haridsa hkura had been able to surmount
mys allurement. Haridsa was a pure devotee of the Lord.
"Swamiji, are there any other pure devotees in the world besides you?" I
asked.
Prabhupda laughed at the innocence of my question. Turning to
Uddhava, he inquired, "How many devotees are now in our movement?"
Uddhava replied that he thought there might be seventy-five devotees,
counting all of the temples together. Looking toward me, Prabhupda
said, "Then there are at least that many pure devotees."
We walked across a small bridge and then again onto the path. rla
Prabhupda could see that all the devotees were trying their best to
serve Ka sincerely. Despite their shortcomings, he had counted them
as pure devotees. After all, they had come forward to assist him in
fulfilling his Guru Mahrja's order, and for this alone they were sure to
receive Ka's unlimited blessings. "What are your names?" Prabhupda
asked. "Thomas. And he is Mark," I said, thinking that these were also
the names of two of the disciples of Lord Jesus. I had no doubt that rla
Prabhupda was equal to Lord Jesus in every way. How fortunate I was to
be one of his followers.
Monday, Wednesday, and Friday evenings were set aside for classes at
the temple, but the devotees especially relished the other evenings,
when Prabhupda would allow them to visit him in his apartment.
There, alone with his disciples, Prabhupda's mood was relaxed and
intimate.
Walking to the apartment took only a few minutes. From the temple one
had only to cross the street, turn the corner at Willard Street and,
climbing the steep, sloping block, arrive at rla Prabhupda's residence.
Prabhupda shared his apartment with his servant, Upendra, and his
secretaries, Gaurasundara and Govinda ds.
At the daranas Prabhupda freely discussed the activities of his Society
with his disciples. The leaders of the temple like Jaynanda, Mukunda,
ymasundara, and Guru dsa had been given specific assignments, and
Prabhupda was eager to hear the latest developments.
Jaynanda explained that the temple was facing some financial
difficulties. Apart from his earnings, there was no other source of
income. Prabhupda looked at the householder men and asked what
contributions they could make. Though they each promised to try and
help, they were unable to commit any definite amount.
A minute passed in silence as Prabhupda considered what should be
done. "It is not fair that the entire burden is on Jaynanda. All the
brahmacrs may also get jobs. Devotees should not be lazy, idle class.
Our temples are not meant for simply eating and sleeping. We are not
afraid to work. Whatever our engagement is, by offering the results to
Ka we become Ka conscious. Just like Arjuna. He wanted to give
up working. But Ka would not allow. Ka said, You are a soldier.
Your business is to fight, but fight for Me! Everyone should be fully
engaged. In the morning hold krtana and class. Then take some
prasdam and go out and work for Ka all day long. Then in the
evening come back together for holding more krtana and class. Is there
any difficulty?"
The room was perfectly still now. Prabhupda was giving an instruction
which, when followed, would completely change the daily activities of
most of the brahmacrs.
This was a Prabhupda I had not seen before. Seated on a cushion
behind his desk, almost on a level with the devotees, his words were
practical, though certainly not mundane. The plans were all for Ka's
satisfaction. The devotees were performing devotional service as a result
of assimilating the philosophy they had heard from their spiritual master
in the evening classes. Prabhupda was expecting and encouraging his
disciples to use all their energy and abilities in Ka's service.
Even in such close association, Prabhupda remained always the
spiritual master, a transcendental personality of the spiritual world. It
was not that upon close contact or in minute dealings he was ever
ordinary; he remained always Ka's representative. His solutions to
practical problems, no less authoritative than his discourses on the
Bhgavatam, would invariably be supported with fitting examples from
Vedic history.
At such intimate gatherings devotees were free to inquire from their
spiritual master about matters bearing directly on their service. I had a
question to ask. Prabhupda acknowledged my raised hand. "Swamiji,
what is the spiritual world like?"
"In the spiritual world there are no draft boards," came Prabhupda's
reply, and all the devotees laughed. One of the devotees must have
informed Prabhupda that I was worried about being drafted into
military service.
Seeing my puzzled look, Prabhupda explained further. "Once there was
a preacher of Christ who was trying to spread Christ's teachings among
the coal miners. His preaching was that if they accepted Christ as their
savior, they would be spared from going to hell. Hell was a dark, dank
place.
"But the coal miners were not impressed. We are already in a dark
place,' they said.
"The preacher thought that somehow he must frighten them about hell,
so that they would believe in Jesus Christ. He could realize that actually
these people were already living in hell, so how to impress them?
"Then he thought practically and said, In hell there are no newspapers.'
" Oh! That is horrible. Very horrible! Then we must immediately follow
Lord Jesus.' " And Prabhupda laughed along with all of the devotees.
With the help of this humorous story I now understood that spiritual
life, the spiritual world, meant that all problems are finished. Though he
had not answered my question in an academic way, Prabhupda's reply
actually diminished the material anxiety I felt by increasing my faith in
the process of Ka consciousness.
My attachment for Prabhupda grew daily. For the first time in my life I
had found someone whom I could trust completely, without any
reservations, someone who cared for me more than I could care for
myself. I felt so satisfied to be connected with rla Prabhupda.
Sometimes I would spend an entire afternoon sitting on the steps of his
apartment building just to be near to him. Though there was little
chance that I would get to see him, I would imagine what he must be
doing while in his apartment. Occasionally one of his servants would
come out on an errand and, seeing my eagerness, spend a few minutes
relating some of Prabhupda's intimate activities. Wanting to keep
closely sheltered, I would chant many rounds sitting on his apartment
steps. It felt so wonderful to be completely under Prabhupda's
protection.
By the association of the pure devotee I was being propelled forward on
the path of spiritual life. I was chanting sixteen rounds, austerely living
as a brahmacr, following the regulative principles, always attending
classes, and trying to render service in whatever way I was asked. But I
was not yet initiated.
Initiation meant a lifetime commitment, a final severing of all material
connections with old memories, past friendships, and mundane
relationships. It meant my accepting the spiritual master as my eternal
father, the Vedic teachings as my mother, and the devotees as my family.
Initiation would establish my actual connection with Ka.
I had no doubt that rla Prabhupda was a bona fide spiritual master,
qualified to take me back to Godhead. He was in an unbroken line of
disciplic succession from Ka Himself. He was in perfect knowledge of
the stra and never spoke anything that did not agree with Vedic
conclusions. His actions were above suspicion. Prabhupda was Ka's
pure devotee, and I was ready to surrender my body, mind, and words to
him. I had very little idea who Ka was, but I was certain that
Prabhupda had an intimate relationship with Ka and that by
pleasing him I might one day also be able to please Ka.
The devotees told me that after initiation the Hare Ka mantra is
more powerful. At the time of initiation the guru takes all of the
resultant actions of the disciple's past sinful life. To have a bona fide
spiritual master was an absolute necessity if one hoped to make
advancement and end the cycle of repeated birth and death. And
although Mark and I had been living in the temple less than a month,
Prabhupda decided that we should receive initiation without waiting
any longer.
It was Easter Sunday. After his morning walk at Stowe Lake,
Prabhupda returned directly to the temple instead of proceeding to his
apartment, as was his normal habit. He entered the small storefront's
double doors amid the excitement of the devotees, who were busily
completing the final arrangements for the initiation ceremony.
Everyone enjoyed initiations, when they would formally welcome new
members into their spiritual family. Prabhupda walked to the rear of
the temple room and offered his obeisances at the altar of Lord
Jaganntha. Then he turned around and walked a few steps to a
cushioned seat which had been arranged before the raised mound of
earth where the fire sacrifice would take place. Sitting in a meditative,
sober mood, he began to play his karatlas, singing prayers to the
disciplic succession, Lord Caitanya, and Rdh-Ka.
"Viujana means one who serves the devotees of the Lord,' " rla
Prabhupda said, handing Mark his beads. And then, looking directly in
my eyes, Prabhupda asked, "What are our principles?"
"No meat, fish, or eggs, no intoxication, no gambling, and no illicit sex." I
felt very close to Prabhupda. He was accepting me as his eternal son
and disciple, and his look was that of a most loving father.
"Your name is Tamal Krishna. Tamla is the name of a tree that grows
in Vndvana. Because it is the same color as Ka, the gops, out of
separation, sometimes mistake the tree to be Ka Himself. Especially
rmat Rdhr would embrace the tamla tree and always take rest
underneath it whenever She was feeling separation from Ka."
All of the devotees cheered. They were happy to have two new
Godbrothers, and they liked the names that Prabhupda had given.

* * *

Prabhupda was leaving for New York. There had been hardly any time
for me to relish the pleasure of being his initiated disciple, and now
already he was leaving. I could not imagine what it would be like without
rla Prabhupda personally present in San Francisco. The devotees said
that service in separation was more intense, and one felt closer than
ever to his spiritual master. It was a chance to make more advancement,
to perfect one's service for the next meeting. But all I could think of was
that I did not want rla Prabhupda to leave. I was still too new a
devotee, and I wanted his association more than anything.
As Prabhupda sat in the airport, the devotees chanted Hare Ka. The
chanting was different from when we were in the temple. The mood was
one of expectant separation. I kept looking at rla Prabhupda's face,
trying to imprint the vision deep within my heart, so that it would
remain there in the months to come. I never wanted to forget rla
Prabhupda. Then Prabhupda suddenly rose, and with his servants
moved toward the boarding gate. We all followed behind, continuing to
chant Hare Ka. As Prabhupda reached the gate, he turned around,
and raising his arm to acknowledge the devotees' prayers, he proceeded
to board the plane. I rushed toward the partition and pressed my face
against the glass, trying to catch a last glimpse of Prabhupda through
the small round windows of the jet.
As the plane began its slow movement toward the runway, I kept my
face pressed against the glass. I remembered hearing how the gops, on
seeing Ka leaving Vndvana, felt their hearts breaking out of
separation. They had stood as if petrified, watching Ka leave, unable
to take their eyes away even when only the dust of the chariot remained.
I also felt my heart choked from missing Prabhupda. I could not take
my eyes away as I watched the plane ascend into the air and disappear
through the clouds, leaving only a misty trail.

CHAPTER TWO

CHAPTER TWO
Becoming Prabhupda's Man

A devotee considers his age as beginning from the time of initiation. By

such calculation, I was only four days old. I admired how the devotees
were able to carry on their regular activities, but I felt Prabhupda's
absence difficult to bear. In the past few weeks most of my time had
been dedicated to developing an attachment to his personal association.
A tender connection had been established by the ceremony of
initiation, but I had no experience of how to maintain the relationship
now that rla Prabhupda had left. Unlike the other devotees, I had not
yet learned how to associate through service. His physical presence still
meant everything to me.
Prabhupda's apartment still had a few days remaining on the lease. I
told Jaynanda that I felt ill, and with his permission I took my sleeping
bag and stayed there. Actually, I was simply missing Prabhupda. Staying
in Prabhupda's quarters helped. I sat in his room, where I had first seen
him hold darana, and chanted Hare Ka, again feeling his presence.
Though the apartment was now empty, I felt comforted by these
memories.
The more experienced devotees suggested that I should engage in some
service. Now that Prabhupda had gone to the East Coast, someone was
needed to regularly supply him the fresh eucalyptus twigs that be used as
toothbrushes. Originally, while in India, Prabhupda had used the twigs
of the nima tree for this purpose. The nima grows nearly all over the
Indian subcontinent, and its sap is full of antiseptic properties. People
can conveniently break off a twig, and by chewing on one end make it
into a soft brush, which they use for cleansing their teeth. Although this
tree does not grow in the United States, Prabhupda found the
eucalyptus, which grows abundantly on the West Coast, to contain
similar properties to the nima.
I relished this chance to perform some practical service for my spiritual
master. Besides, it allowed me to enjoy once again the natural
environment of the forest, this time in the course of performing
devotional service. Walking through Golden Gate Park, I located a
grove of eucalyptus and cut a dozen twigs to the size the devotees had
described. On returning to the temple I sprayed the fresh-cut twigs with
water, wrapped them in cellophane packing, and shipped them by
Special Delivery to New York for rla Prabhupda's use.
Performing this service eased the feeling of separation. In fact, I found
that it increased my attachment to rla Prabhupda. It was much more
satisfying to actively engage in serving him than simply to sit in his room
living in memories.
Before leaving, rla Prabhupda had instructed the brahmacrs to get
jobs. Following the example of my Godbrothers, I also went out looking
for a job. I soon found employment at the local Kodak film processing
factory. It was my duty to walk the stretched-out rolls of film between
two walls of electrical heating elements. Though it was the work of an
unskilled laborer, it gave me a chance to practice "action in Ka
consciousness." Prabhupda had told us that we must follow the example
of Arjuna and engage in service for Ka's satisfaction. This was a
higher platform of realization than renouncing activity for fear of
karmic reaction. Dedicating the results of one's work to Ka was real
devotional service. Because it was free from the desire for fruitive gains,
it was better than karma-yoga. And because it engaged all of the senses,
it was safer than the platform of mental speculation recommended by
the jns. Therefore although the job was often boring, I saw it as a
challenge to prove the philosophy of the Gt.
While I worked at the factory, my Godbrother Viujana preferred to be
self-employed, making bamboo flutes and selling them to the hippies on
Haight Street. Being a musician, he expertly arranged the holes of the
flute so that anyone could easily play the Hare Ka melody.
Throughout the day he would dance up and down Haight Street, piping
Hare Ka to the delight of all of the hippies. Occasionally he would
sell a flute.
Viujana philosophized that since he was always playing Hare Ka,
his engagement was of a superior quality to mine. He was performing
brahminical activity as opposed to my udra engagement at the factory.
This did not seem fair to me. Had I not taken my job upon Prabhupda's
request? How could following Prabhupda's instructions not elevate me
to the highest status? But not being very conversant with the
philosophy, it was difficult for me to defend my position.
Gargamuni had overheard the conversation. In comparison with
ourselves he was a senior devotee, qualified to settle such disputes,
having practiced Ka consciousness for over a year and a half. He
explained that both of our services were of equal merit. Though we
might be engaged according to our propensities, because we were
offering the results to Ka, we were to be considered as Vaiavas.
Designations like brhmaa or udra were material designations and
could not properly describe a devotee, who can do any service if Ka
desires. Gargamuni's learned judgment cleared our neophyte
misconception. It was important to have senior Godbrothers who knew
the philosophy and could settle such disputes. I was determined to study
rla Prabhupda's books more thoroughly; then one day I would also be
able to represent his teachings as nicely as Gargamuni had.
To associate with karms at the factory and still remain Ka conscious
was not easy. I decided to chant thirty-two rounds each daysixteen
before going to work, and the balance returning to the temple in the
evening. The factory allowed for midmorning and midafternoon coffee
breaks, so while the workers drank coffee and smoked cigarettes, I would
go outside and chant two rounds during each fifteen-minute period.
I especially looked forward to the lunch break. By walking quickly it
was possible to reach the nearby park within a few minutes. I would sit
on the grass and hold a soft krtana, accompanying myself by clapping
my hands. Closing my eyes made me oblivious to the surrounding office
buildings and the pedestrians who walked by. Then, being refreshed by
the krtana, I would offer the foodstuffs that I had brought from the
temple or purchased on the way to work. The ceremony was simple, but
it provided me with the strength to endure the remainder of the
afternoon. I felt proud to be following Prabhupdas instructions. By
taking his order seriously I was able to constantly keep his company, and
I experienced that between the spiritual master and his instructions
there was no difference at all.

* * *

Working for Ka helped me to achieve a spiritual maturity, but

financially it was not nearly as rewarding. I was earning only $1.25 per
hour, which gave me a total weekly income, after the deduction of taxes,
of less than fifty dollars. Viujanas contribution was hardly better; the
hippies were poor, and out of sentiment he ended up giving away most of
his flutes for free. The results from the other devotees were not much
better either. We had not actually achieved our purpose of helping
Jaynanda to maintain the temple.
When rla Prabhupda came to know that we were facing so many
difficulties with so little result, he suggested we simply go out on the
streets and hold krtana instead of taking outside employment. Though
this was quite a departure from his previous instruction, we accepted the
change with full faith that Prabhupda knew what was best for us. After
all, we were not so much attached to the particular instruction as to the
instructor. We were surrendered to Prabhupda, and it was his
prerogative as our spiritual master to order us as he saw fit. When we
discussed Prabhupda's suggestion one evening at the ia-gothi,
everyone was enthusiastic about the new plan. A decision was made to
organize a sakrtana party. At first, Viujana was proposed as the
leader because he was the best musician and singer. But I voiced my
protest that his attention should not be diverted from leading the
krtana, that I would manage the party instead. The devotees liked this
proposal, and I immediately asked for volunteers to go out the next day
on the first sakrtana party.
The intersection of Market and Powell was the busiest in downtown San
Francisco. I signaled Viujana to begin the krtana. Mukunda played
the mdaga, Viujana strummed a large tambura, and Muraldhara,
Yamun, and I all played karatlas. We began by chanting the prayers to
rla Prabhupda, then the Paca-tattva mantra to Lord Caitanya and
His associates, and finally Hare Ka, all the while swaying to and fro,
just as we did in the temple. But holding krtana on a busy street corner
was quite a different experience from chanting in the privacy of our
temple. The horns of midafternoon traffic, along with the sounds from a
nearby construction site and a myriad of other noises, produced a loud
cacophony which our small krtana party could hardly compete with.
Neither were the crowds that surrounded us the same as the sympathetic
hippies who frequented our Haight-Ashbury temple. Only by
remembering Prabhupda's order did we have the strength to persevere
under these trying circumstances.
For most of the public it was the first time they had ever seen devotees.
As we performed krtana, there was a constant crowd who surrounded
us, enjoying this new experience. I was wishing that there was a way
they could participate, when Ka inspired me to take the conchshell
that I was occasionally blowing and move among them to ask for
donations. My previous experience as a newspaper hawker helped me to
circulate among the crowd, and soon the conchshell filled up with coins,
and all those who made an offering received a Back to Godhead
magazine. Throughout the day we traveled to other locations as well,
until gradually, by late afternoon we reached Haight Street, and then
the temple.
We were in ecstasy! Our first public sakrtana performance had been a
great success, and we felt purified by hours of continuous krtana. I
thought this was certainly much nicer than working in a factory.
Besides, Ka had been so kind that without any separate endeavor He
had arranged for us to earn twelve dollars from the collections and the
distribution of magazines. In the days that followed we established a
regular route for our krtana party, and we increased our literature sales
to forty dollars a day.
Taking Ka consciousness outside the temple was exciting. Working at
the factory had been personally rewarding, but preaching activities
meant that so many others could also share the benefits. I appreciated
Prabhupda's wisdom in offering us this new plan for city sakrtana. He
would be pleased to hear how we had carried out his instructions. By his
suggestion we had given up our jobs to attempt direct preaching. As the
sakrtana leader, I was acting as his representative, and it was my duty
to seek his approval for our activities. Perhaps he would have further
instructions for us.
Writing letters had never been difficult, but to write a letter to one's
spiritual master required due consideration. A letter to a friend or family
member could be casual, but informality in dealings with one's spiritual
master could be offensive. Besides, I did not think it proper to waste his
time writing of my own personal feelings. I decided it would be easier
and more appropriate to write a factual report of our activities day by
day. My letter became a journal, recording the names of the devotees in
the party, where we had chanted, and each day's collection and
literature distribution. After some time I received my first letter from
rla Prabhupda.

Montreal, Quebec, July 16, 1968

My Dear Tamal Krishna,

Please accept my blessings. I am so glad to

receive your letter dated July 12, 1968 with the
notes of your successful performances of city
Kirtan movement and it is a very good plan. I think
we should not be worried about our expenditure,
Krishna has given us good opportunity of service,
and if we simply execute the service, by such
performances of Kirtan and practice ourselves the
rules and regulations rigidly and with faith in
Krishna and service to the orders of the bonafide
Spiritual Master, then there will be no scarcity of
our necessities of life, and very pleasantly we will
be able to execute our Krishna conscious activities
without any anxiety for financial difficulties.
Actually everything belongs to Krishna, and if
He likes, He can immediately give us the whole
U.S.A., but He is very cautious because we are
prone to the allurement of maya, so He does not
give us all of a sudden all the facilities, lest we may
fall prey to the illusory presentations of maya. Just
like a physician does not give delicacies to a
suffering patient, but as he recovers from the
disease, the physician allows him to accept
palatable dishes. So we have to wait for the cure of
our material diseases, and proportionately as we
become recovered from the disease, the supplies of
pleasant things will automatically come. But we
must always know that there is nothing more
pleasant than Hare Krishna. When we will be able
 to relish the transcendental pleasure, in chanting
Hare Krishna, that will be the sign of our recovery
from material diseases. Please continue the method
in cooperation, very faithfully and diligently, and
Krishna will help you more and more. Hope you are
all well.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

Prabhupdas reply was entirely different from the letter I had written. I
had sent a factual report rather than an expression of my individual
feelings, but Prabhupda's reply indicated that he was not as much
concerned with statistics as with my personal spiritual development. I
had thought that our temple was facing financial difficulties and that
Prabhupda would be pleased to know that these seemed to be solved
with the introduction of daily sakrtana. But Prabhupda had
immediately clarified the issue: money was not the problem; in fact, if
Ka wanted, He could give us the entire U.S.A.! The real concern was
for the recovery of our lost Ka consciousness. As long as we were still
attracted to sense gratification, we could not expect to enjoy Ka's
trust. But if we chanted Hare Ka regularly, strictly following the rules
and regulations and keeping full faith in the spiritual master and Ka,
our dormant Ka consciousness would be revived. Proportionate to our
recovery from my's allurement, Ka would supply us the necessary
facilities, just as a physician gradually allows a recovering patient to
resume his normal diet.
Prabhupda was not anxious about the money we were collecting. His
first concern was that we relish the chanting of Hare Ka. When we
became Ka conscious, the money would automatically be there. In my
neophyte condition, the material world appeared like a vast ocean
tossing the tiny boatload of helpless devotees in her mighty waves. But
Prabhupda described the situation from Ka's angle of vision. My
and the living entities were both Ka's energies. As the supreme
energetic personality, Ka has full control over all of His energies. The
Lord is very eager to associate with the part-and-parcel living entities,
who are actually of the same spiritual nature as the Lord, and it is only
to awaken the conditioned souls to their original consciousness that the
Lord temporarily allows them to suffer in my's kingdom. At any
moment, upon her master's command, my is prepared to release the
living entity, and even to provide him with all facilities, once he agrees
to use them in the service of her master. For the Supreme Lord, entire
universes are like tiny mustard seeds held within His hands. The U.S.A.,
or any part of the material creation, is always under His control, and it is
only due to the influence of His illusory energy that it appears to be
otherwise.
By instructing me in this matter, Prabhupda had acted in the position
of Ka. The Supreme Lord instructs a sincere devotee from within his
heart as the caittya-guru, and from without He teaches as the bona fide
spiritual master. As the direct manifestation of the Lord, the guru knows
exactly how to free his disciple from the entanglement of material
existence. The spiritual master knows thoroughly the heart of his
disciple and always endeavors to help the disciple cleanse his heart and
make it a fit place for Ka to reside. His first duty is to bring his
disciple's attention away from my and toward Ka. The conditioned
soul has all faith in the external energy, but Ka's instructions
received through the disciplic succession create the faith required to
turn away from my and instead depend on the spiritual energy of the
Lord. To engage in Ka's service is our natural propensity, and once
this service attitude is revived, it becomes very easy for the spiritual
master and the Lord to give further instructions.
As we continued the performance of our city krtana movement, we
received inspiration for making our preaching more effective. It did not
matter that rla Prabhupda was away in another city. He was pleased
with our attempt to propagate sakrtana on his behalf. This was Lord
Caitanya's desireto see His holy name glorified in every town and
village.
We were inspired to improve our sakrtana party by making it more
attractive. We made beautiful wooden frames for two large posters of
rla Prabhupda and of Gopla Ka embracing a calf, and these we
fixed onto six-foot poles. Now, wherever we went it was easy to
remember our spiritual master and Ka. The framed portraits became
our worshipable deities, before whom we offered incense and sang and
danced. And of course, we presented them to the public, explaining who
rla Prabhupda was and why he had come to America. As for the
poster of Ka, it was the first time the public had ever seen a picture of
the Supreme Personality of Godhead.
We also improved our personal appearance. I purchased yellow
turtleneck shirts with matching dhots for all the men. Each day before
the sakrtana party would depart, like a military sergeant I would
review all the devotees who stood in line for inspection. Their tilaka
would have to be perfect, their clothes neatly pressed. After all, we were
representing the Supreme Lord and His pure devotees; people should not
have the impression that we were simply a group of hippies. By daily
practice, our singing also became sweeter and our dancing more graceful.
The public quickly appreciated our efforts, and those who had seen us
more than once would call out "Hare Ka!" when we appeared. After a
few weeks we knew the best places to hold krtana and at what time of
day we could expect maximum exposure, and on off hours I would drive
around the city to find new and better places for chanting. We also
worked at improving the sale of Back to Godhead magazine and
supplemented it with free distribution of attractively printed mantra
cards, which we offered as personal invitations to our temple.
Previously, only a few fortunate persons who visited the temple had the
opportunity to meet the devotees, but now, through sakrtana, tens of
thousands of persons felt the soothing rain of Lord Caitanya's mercy.
This was all due to the mercy of our spiritual master. By his strong desire
and personal example he was inspiring us to assume the role of
preachers. Though we might not ourselves feel compassion to relieve the
suffering of the conditioned souls, Prabhupda did. It was only by his
order that we were now empowered to go forth and offer Kas mercy
to others. By encouraging us to deliver Ka consciousness to the
conditioned souls, Prabhupda was allowing us to share in the most
confidential service of the Lord. We bad no understanding of Ka's
desire, but by following Prabhupda's instructions we became the
recipients of Lord Caitanya's blessings, and as a result, our hearts became
softened, purified by the sakrtana-yaja.
The transcendental effect of devotional service has been nicely
described by rla Prabhupda in a purport to his Bhagavad-gt As It Is.
"When a diamond is set in a golden ring, it looks very nice. The gold is
glorified, and at the same time the diamond is glorified. The Lord and
the living entity eternally glitter, and when a living entity becomes
inclined to the service of the Supreme Lord, he looks like gold. The Lord
is a diamond, and so this combination is very nice." A living entity in
the conditioned state is compared to bell metal. There is an alchemical
process by which one can add mercury to bell metal and turn it into
gold. rla Prabhupda was a transcendental alchemist. His order to
perform sakrtana acted like a powerful catalyst, cleansing our hearts
and gradually transforming them into unalloyed gold.

* * *

Four months had passed since Prabhupda had left San Francisco for
the East Coast. At the time, I had just been initiated and had barely
understood our relationship. But the separation had been beneficial, just
as the devotees had explained it would. I had learned that through
devotional service I could remain connected with my spiritual master;
keeping Prabhupda's instructions always in mind made his absence
tolerable. But in spite of this, I still wanted to see him sitting again on
his vyssana, to walk with him at Stowe Lake, and to have him
personally instruct me in Ka consciousness. And I wanted him to see
our sakrtana party, how nicely we had trained ourselves to represent
him. Thinking in this way made me long for his return. I decided to
write a second letter.
I expressed my feeling of appreciation for all that rla Prabhupda had
given me. I thanked him for delivering me. I praised his transcendental
qualities and prayed that the people of the world could be blessed by
taking shelter of his divine lotus feet. And I praised his devotees,
Mukunda, Guru dsa, ymasundara, and their wives. They had been
instrumental in helping me to advance in Ka consciousness. Now, on
Prabhupda's instruction, they had gone to London to establish our
movement there. I appreciated how each of their qualities was simply a
reflection of rla Prabhupda's unlimited perfect qualities. I expressed
my feelings very openly, without the inhibitions of my previous letter,
understanding that the sentiments I felt were only possible by
Prabhupda's causeless mercy.
I was not in San Francisco to receive rla Prabhupda's reply. Because l
had led the sakrtana party to Los Angeles on our first traveling
expedition, Prabhupda's second letter was read to me over the
telephone by Jaynanda Prabhu.

Montreal, Quebec, August 19, 1968

My Dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated August 13,
1968, and noted the contents with so much
happiness. I am glad to see in your letter indication
that within very short time, you have been
entrapped by Lord Krishna's Grace and you have
expressed your transcendental feelings in such a
nice way, that I cannot but admire your capacity to
grasp so quickly about the whole philosophy and I
must pray to Lord Krishna for your more and more
advancement in Krishna Consciousness, and be
happy and successful even within this very life.
That is my ardent desire.
 The Krishna Consciousness is certainly the need
for the western countries; I think timely I have
come to your country, and if the younger
generation like you will cooperate with me, I am
certain this movement will give the western
youngsters a transcendental gift which will be
recorded in the progress of history. I am so much
grateful to you and other devotees of the Krishna
Consciousness society that it gives me a great
pride that Krishna has given me association of
such nice boys. So far the nectarine of Krishna
Consciousness is concerned, it is actually the
thirst-quenching element of the dry material
advancement. One Vaishnava poet, has sung so
nicely, that this material world is just like a desert,
and to cover the desert oceans of water are
required. But if somebody tries to water the desert
of our heart with such seemingly water, namely,
the association which was aspired by Mr.
Alexander Shellkirk, I think you have this poetry,
an English poetry which we read in our childhood
in India, that one Mr. Alexander Shellkirk, he is
lamenting, he was thrown in isolated island, that
society, friendship and love, divinely bestowed
upon man. This is of course true. The society,
friendship and love as we materially experience
have got some fascination, but such fascination is
compared by the poet Vidyapati as a drop of water
of the ocean. His purport of singing is that, My
dear Lord, this drop of water which we derive from
the association of society, friendship, and love,
what it can do in the desert of my heart? But
unfortunately, I am attached to this drop of water
only and have forgotten You. Therefore my future
is very much hopeless, and I am seeking You, My
Master, as the only solution. So this is the process.
The material advancement cannot give actual
happiness to the people and the Krishna
Consciousness movement will surely quench the
parched throat of all materialistic persons, if they
are properly administered under the guidance of
disciplic succession of previous acharyas,
beginning from Lord Chaitanya intermediated by
the Goswamins, and followed by us. So my request
to you is that you are doing very nicely, I have
heard from other students that your attempt to
spread Krishna Consciousness movement in San
Francisco is very laudable, please continue your
energy in that way.
About my coming to San Francisco, I have
already written to Jayananda. I am always
hankering after going there, but because there are
some other programs, immediately, so please ask
all the devotees on my behalf to wait and in the
meantime, enjoy chanting Hare Krishna. The
chanting Hare Krishna is our main business, that is
real initiation. And as you are all following my
instructions, in that matter, the initiator is already
there. Now the next initiation will be performed as
a ceremony officially, of course that ceremony has
value because the name, Holy Name, will be
delivered to the student from the disciplic
succession, it has got value, but in spite of that, as
you are going on chanting, please go on with this
business sincerely and Krishna willing, I may be
coming to you very soon. I have already written to
Jayananda about this, so don't be impatient. Pray
to Krishna that I may meet you very soon.
Regarding the devotees headed by Mukunda
and Shyamsundar, who are going to London, they
are starting today for New York, and from there
they will go to London. One boy from here,
Shivananda, he has already gone to Europe,
probably Krishna has desired that we should
introduce this movement in Europe also, maybe
we may require many hands, devotees who are
being trained in USA, to go to all other parts of
European countries. Your appreciation for the
service of your Godbrothers is very much laudable.
This is actually a devotee's business that everyone
should appreciate the value of other devotees.
Nobody should criticize anyone. Because everyone
is engaged in the service of the Lord, according to
one's capacity, and the thing is, Krishna wants to
see how much one is sincere in rendering Him
service. Materially we may think that his service is
greater than his, that is our material vision.
Actually on the spiritual platform, the service
rendered by a calf to Krishna and service rendered
by Radharani and Her Associates to Krishna, there
is no difference. Krishna is so kind and liberal that
everyone's service, when it is sincerely offered to
Krishna, He accepts. This is a statement in the
Bhagavad-gt. That He accepts a little bit of
flower, fruit, and water, offered to Him in devotion
and love. He wants our love and devotion,
otherwise, He is the Proprietor of everything, what
can we give Him? This position of our
subordination should always be maintained and we
should always give respect to our pure devotees
who are engaged, in devotional service, that will
make us able to make a progressive march in the
devotional line.
Thanking you once more, for your very nice
 letter, and hope you are well there.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

P.S. Please find out my stationery somewhere in

the basement kept by Upendra and send them
here. Inform Jaynanda that I have received his
check for $75. ACB

When Jaynanda concluded reading, he was full of praise for my good

fortune in having received such a merciful letter from rla Prabhupda.
He told me he also had gotten a letter. rla Prabhupda would be
arriving in San Francisco. And Jaynanda requested that we should
return as soon as possible. I assured Jaynanda that we would perform
sakrtana in Los Angeles for only a few more days and then
immediately come back.
Jaynanda Prabhus statement that I was especially fortunate was
indeed correct. The Ka consciousness movement will spread all over
the world by the desire of Lord Caitanya Mahprabhu, and the only
question is regarding who will come forward to take the credit. When I
first joined the temple, apart from the daily lunch program there was
very little preaching activity. Then Prabhupda had given the idea to
perform street sakrtana. This potent instruction was heard by all the
devotees at that time, and somehow this instruction found reception
within me, and with faith I began to serve it. It was not that I had some
special qualification; it was Ka who gave me the intelligence to
expand upon this seed idea. But what I did have was firm faith in this
order given by my spiritual master. There are many instructions received
from the spiritual master, but of all of them the most essential is the
order to preach. Anyone who takes this order very seriously will be
empowered by Lord Caitanya and the disciplic succession to accomplish
wonderful activities, far beyond his capacity. Though we may be limited,
Ka is unlimited. Therefore if we become connected to the Unlimited
by the mercy of the spiritual master, there is no limit to what we may do
in the service of the Lord.
Jaynanda forwarded the letter to me, and I got the opportunity to study
it firsthand. I was astonished by rla Prabhupda's humility in
expressing his gratitude to Ka for giving him our association.
Prabhupda seemed to indicate that it was he who was benefiting by our
association, when in fact it was quite the opposite. This is the symptom
of a great devotee. He sees everyone else's service as excellent and
laments his own inability to offer anything valuable to Ka, never
thinking himself worthy of Ka's mercy. When the Lord blesses him,
he feels himself most undeserving, and if by chance some misfortune
befalls him, he sees Ka's hand at work, thinking that due to his
sinfulness he deserved far worse. Although his activities have such great
benefit for all mankind, he accepts no praise or recognition for himself,
for his only interest is in giving pleasure to Ka. Such a humble person
is rarely to be found in this world.
In his youth, while he was at school, Prabhupda had studied the works
of the English poet Alexander Shellkirk. In one of his poems Shellkirk,
having been cast away on an isolated island, laments the loss of society,
friendship, and love. Actually, everyone in the material world feels
lonely, whether they are on an isolated island or in the midst of a
bustling metropolitan city. No one is able to find complete satisfaction
in any of their relationships, al-though they make all efforts in this
regard. The conditioned soul, hoping in vain to one day find a true
friend or perfect lover, eventually dies an unhappy death following
repeated disappointments. Yet again he revives such fruitless aspirations
in his next birth. Such illusory feelings have often been glorified by
poets like Shellkirk, who describe these mistaken sentiments as "noble
human emotions." But such efforts, although perhaps praise-worthy from
a literary point of view, are seen by a Ka conscious person as
misdirected.
The great Vaiavas poet Vidypati compares the loneliness of the heart
to a parched desert; society, friendship, and love he compares to a mere
drop of water. Vidypati asks, What can one drop of water do for
watering the dry desert of our heart? To cover the desert requires oceans
of water. He does not believe that any substantial relief will come from
society, friendship, and love, for as a learned transcendentalist he sees
these as flickering hallucinations, which appear within each lifetime
only to disappear at the time of death. However, Vidypati wisely admits
that this drop of water, being a reflection of the unlimited ocean, does
have some fascination. Attracted by such drops of waterthe
association of society, friendship, and lovethe whole world is kept in
illusion. This is the great potency of Kas material energy, my.
Because she is one of the Lords main energies, she is able to bewilder all
of the conditioned souls by her powerful influence. Vidypati therefore
prays to Ka, the master of my, to relieve the burning fire of
material existence by inundating the dry desert of his heart with a flood
of mercy.
Ka is the supreme reality, the true friend and perfect lover we are all
searching after, and the Ka consciousness movement, as the
manifestation of Ka in this world, is the only shelter and relief for the
conditioned souls. Prabhupda could understand that I had begun to
appreciate the great transcendental benefit of Ka consciousness. He
was therefore encouraging me to clearly distinguish this divine
benediction from the illusion of mundane relationships by citing the
versions of Vidypati and Shellkirk. As the spiritual master see the
disciple making advancement, he helps to sever the knots of material
attachment by dispelling his ignorance with the torchlight of knowledge.
Significantly, Prabhupda ended this long comparison of the two poets
by urging me to continue to utilize my energy for sakrtana. I
understood by this that it was through sakrtana that my proper
intelligence and taste for Ka consciousness would continue to
develop. This sakrtana movement was Lord Caitanya's special
benediction for the fallen souls of the Kali-yuga, and by the grace of
rla Prabhupda, by engaging in it I was becoming a fortunate recipient
of Lord Caitanya's causeless mercy.
Prabhupda had again instructed me to enjoy chanting the Hare Ka
mantra, which he said is "our main business." This I was doing. Including
japa, krtanas, and sakrtana, I was chanting or hearing the Hare Ka
mantra at least eight to ten hours each day. Prabhupda advised that I
continue chanting, and Ka willing, he would return to San Francisco
very shortly. He wrote that he was "always hankering" for coming to San
Francisco.
I could understand by this that not only do the disciples miss their
spiritual master, but the spiritual master also intensely feels the
separation of his disciples. Being ever concerned with their eternal well-
being, he desires always to be reunited with them.
I felt especially pleased that Prabhupda was engaging me in some
menial service by asking me to send his stationery, which had been left
behind after his last visit. Although this was not as significant an
instruction as his order to engage in sakrtana, nevertheless, it was an
intimate service which I found particularly relishable, and I hoped for
the opportunity to perform more such personal services along with my
regular duties. Ka consciousness was satisfying in so many respects.
Our movement was growing, and now Prabhupda was dispatching
devotees to Europe, indicating that Ka might desire that many
devotees follow them into all parts of the European countries. To be a
part of such a momentous movement was very exciting. As Prabhupda
stated, the goal of our Ka consciousness movement was "to be
recorded in the progress of history for having saved the world."

* * *

On his arrival at the San Francisco airport, Prabhupda was greeted by

all the devotees, who then brought him back to the temple, where they
were able to offer him a more intimate reception. First there was a big
krtana, and afterward rla Prabhupda spoke in a very personal way,
just like a father returning to his dependent children after a long
absence. There was a complete stillness in the temple room as everyone
listened with great satisfaction while Prabhupda spoke to them after so
many months of separation. The devotees were happy to once again
have the object of their devotion in their midst.
Prabhupda was covered by many garlands given to him by the devotees,
and now he wanted to distribute them. He called for Jaynanda, the
temple president, and then for two other leaders, thanking them for the
service they had rendered while he was away. Suddenly one of the
devotees nudged me with his elbow and said, "Go up. Prabhupda is
calling you." I was so surprised; I could not imagine that Prabhupda had
singled me out. As Prabhupda placed a long rose-and-gardenia garland
around my neck, he smiled very mercifully and thanked me for
organizing the sakrtana party.
Anyone who wished to could have a private darana with rla
Prabhupda. Devotees would approach Govinda ds, Prabhupda's
secretary, who arranged Prabhupdas morning schedule into continuous
half-hour meetings with his disciples. Though I had not made any special
request, the day after his arrival rla Prabhupda called me to his
residence. The devotees had rented a different apartment from the one
Prabhupda had occupied during his previous visit. It was located on
Ashbury Street, just around the corner from Haight Street, and was at
the very heart of the Haight-Ashbury district and immediately across
the street from the residence of the well-known rock group The Grateful
Dead.
I had never been alone with rla Prabhupda before. I was careful to be
on time and in fact had come a little early. I was curious as to why
Prabhupda had called for me. What would be the proper way for me to
act now that we would be alone, without any other devotees present?
Should I have some questions ready to ask, or would Prabhupda begin
by speaking to me? I thought of rmad-Bhgavatam; the sages of
Naimiraya had placed many relevant inquiries before the learned
spiritual master rla Sta Gosvm. They had been eager to hear the
message of Godhead from a great self-realized personality, and although
they were all highly elevated souls, they nevertheless maintained a
submissive, receptive attitude when they approached their spiritual
master. And because both the speaker and the hearer were bona fide,
the Absolute Truth had been properly transmitted. rla Prabhupda
was in the line of rla Sta Gosvm, so I realized that his purpose for
calling me must be of the upmost importance, especially meant for my
advancement in Ka consciousness. I decided that rather than trying
to anticipate Prabhupda's purpose or composing questions artificially, it
would be best to simply offer myself in full surrender and await
Prabhupda's instructions.
Llvat ds came out of Prabhupda's room. Now it was my turn. I
entered, and while I offered my prostrated obeisances, rla Prabhupda
began to speak: "I am very glad to see how nicely you have managed the
preaching work. I want you to go on managing for our Society. Ka has
given you this ability to organize, so please use it for organizing
ISKCON." Prabhupda sat charmingly behind his desk. He had an
effulgent smile, and the fragrance of his garland filled the entire room
with a very sweet aroma. I marveled how, at the very outset of our
meeting, Prabhupda immediately seized upon a slight ability which I
had demonstrated and was now encouraging me to dedicate my life in
this direction. It was true that in the past, as a schoolboy, I had always
taken a leading role with my friends. But as I grew older I had become
more withdrawn. It was only after joining the temple that this quality of
leadership had again manifested itself. Prabhupda continued describing
how Ka is the ability in man. Whatever exceptional ability we have is
God-given and should be employed in God's service. Then it becomes
transcendental and acts for our liberation. We should not necessarily
think that whatever we did in the past has no value, but whatever we
now have in our possession or whatever talents or knowledge we have
acquired can become our asset if they are employed in Ka's service.
Prabhupda explained at length the importance of the Ka
consciousness movement. He described the material world and how
people were suffering. Except for the welfare work which we were
offering, there was no other real solution to the world's dilemmas. Was I
convinced of this? he wanted to know. I replied that I was becoming
more convinced every day, especially by going out on sakrtana.
Prabhupda seemed to like this answer very much and began to glorify
the mercy of Lord Caitanya for introducing the sakrtana-yaja.
I listened with rapt attention as rla Prabhupda spoke. After five
months of devotional service, I was no longer merely an observer
watching Prabhupda reciprocate with his older disciples. From his
encouraging words I sensed that he now considered me one of his men
who had taken the responsibility for assisting him in preaching Ka
consciousness.
"Have you decided whether to remain a brahmacr?" The question took
me by surprise.
Suddenly the door of Prabhupda's room opened slightly, enough for
Govinda ds to whisper that my time was up. "Who is that hiding
there?" Prabhupda enquired. No longer able to conceal herself, Govinda
ds now walked in. "It's time for the next devotee," she announced. "All
right," rla Prabhupda said, "you may go now. Tomorrow you can come
again at the same time." As I rose to leave, Prabhupda gave me the
garland that he was wearing.
Walking down Haight Street toward the temple I was oblivious to the
surrounding crowds of people and traffic. All I could think of was rla
Prabhupda and the encouraging words be had spoken. The fragrance
emanating from Prabhupda's garland and the soft petals of its flowers
reminded me of Prabhupda's transcendental personality.
The next day Cidnanda dsa accompanied me to see rla Prabhupda.
Prabhupda asked if I had yet decided about remaining a brahmacr.
"Yes, I have discussed it with some of the other brahmacrs, and I don't
think I will get married."
"Very good! Because marriage means seventy-five percent chance that
you will not go back to Godhead." Prabhupda then began to describe
the advantages of celibacy. By avoiding sex life one's intelligence
becomes stronger, the memory sharper, and one increases one's life-span.
A brahmacr avoids so much unnecessary botheration due to having to
maintain a wife and children. Attraction for the opposite sex is the root
cause of material existence. In his Bhagavad-gt purports Prabhupda
explains, "The highest pleasure in terms of matter is sex pleasure. The
whole world is moving under its spell, and the materialist cannot work at
all without this motivation. But a person engaged m Ka consciousness
can work with greater vigor without sex pleasure, which he avoids. That
is the test in spiritual life. Spiritual realization and sex pleasure go ill
together." While the bhakti process permits controlled sex through
responsible householder life, it is better if one can avoid the problem
altogether.
rla Prabhupda advised that I pray to Lord Caitanya and Rdh-Ka
to remove this sex desire. He then cited the example of Ymuncrya,
who would spit at the mere thought of sex pleasure. Prabhupda
concluded. "I am very glad that you have made this decision. It is the
right decision!"
In the days that followed. rla Prabhupda called me to his apartment
regularly, to cement my permanent commitment to Ka consciousness.
These meetings were very important for me. rla Prabhupda was
personally training me, preparing me to assume further responsibilities,
and I felt very blessed that he was so kindly disposed toward me. In
addition, in the eyes of the other devotees, this special attention from
Prabhupda elevated me to a position of leadership.
Prabhupda had not yet seen our sakrtana party perform. Early one
evening, before the scheduled temple program, I decided to take the
party to Prabhupdas house. Some new men had joined, so our party
now consisted of eight. We formed two lines, one on each side of the
door which Prabhupda would exit through before entering his car.
Dressed in our bright saffron dhots and turtlenecks, we looked like a
spiritual military guard ready to greet our commander in chief. The
krtana became more and more ecstatic as the moment approached for
His Divine Grace to descend. Then suddenly the door opened, and rla
Prabhupda appeared, inspecting his sakrtana party for the first time.
He lifted his arms and moved to and fro, dancing to the krtana. The
devotees were so excited that they completely forgot about the two lines
and instead jumped up and down, circling Prabhupda and chanting
Hare Ka as he moved toward his car. As the car began to pull away,
we did not stop; we raced, instruments in hand, along several blocks to
the temple, just in time to again greet Prabhupda as he alighted from
the vehicle. This time he seemed even more pleased and laughed,
chanted, and danced with us. How enthusiastic he was to reciprocate our
great joy in offering krtana for his pleasure! From that moment on we
felt that we had become Prabhupda's personal sakrtana party, and he
also accepted us in that way. Later, when it came time for Prabhupda to
travel to Seattle, where a new temple had been opened, he re-quested
that we accompany him. If possible, he said, we should continue to travel
along wherever he went. And when Jaynanda Prabhu sought
permission to give up his post as temple president and become the driver
of our sakrtana van, Prabhupda consented, stating that any position
on the sakrtana party should always be given priority over all other
engagements.
Although Prabhupda had given San Francisco the name New
Jaganntha Pur, the standard of worship offered to Lord Jaganntha
there was still very meager. The deities stood bare, without dresses, their
colorful painted forms completely exposed. Neither was there any
bathing ceremony nor the other normal items of worship. Prabhupda
knew that it would not be possible to immediately introduce the
complicated system of pj followed in the strict Vaiava temples in
Indiait was all his American disciples could do to make a few offerings
of dhpa and bhoga and to chant Hare Kabut he had every
intention of elevating his disciples to the proper platform. With this in
mind, while on the East Coast he had offered some of the senior
devotees second initiation, because it was through this second birth that
the third birth, called yjika-janma, would be attained, and one would
be able to worship Lord Viu properly.
rla Prabhupda considered those of his students who were a little
advanced in chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/
Hare Rma, Hare Rma, Rma Rma, Hare Hare to be worthy of second
initiation. In addition, he looked to see those who were becoming fixed
up in their service. rla Prabhupda said that a steady service attitude
indicated that the chanting had matured with proper realization and the
devotee was now ready to receive the Gyatr mantra. The Vedic
literatures explain that the sound vibration which elevates one from
mental concoction is called Gyatr. The kma-gyatr mantra, which is
the last of the seven mantras given at the time of second initiation, is
nondifferent from Ka Himself. It was first received by Lord Brahm
as the sound vibration of Ka's flute, and when it became expressed
through the mouth of Brahm it became Gyatr. Thus Brahm, the first
living entity within this world, was initiated as a brhmaa by the
Supreme Lord Himself, and being enlightened by the Gyatr mantra,
Brahm attained all Vedic knowledge. Since that time, devotees in
disciplic succession have always been offered this second initiation,
signifying that the disciple has attained fully to the brahminical
platform.
rla Prabhupda held brhmaa initiations on two consecutive
evenings. In a Letter to one of his disciples he wrote, "We have just
given Gyatr to Jaynanda, Tamal Krishna, old students like that."
Though it was only six months from the time I had first joined and
received initiation, that was long enough to be considered an "old
student" in a movement still in its infancy. At the fire sacrifice
Prabhupda chanted the Gyatr individually to each brhmaa, but he
also gave the mantra in writing to help his Western disciples, who were
unfamiliar with the Sanskrit language. Morning, noon, and night the
new initiates could be seen silently murmuring the mantra, which they
read from their typed sheets of paper.
To correctly pronounce the Vedic hymns was not easy. Jaynanda in
particular was having difficulty with the pronunciation, and when he
requested an appointment to see rla Prabhupda, I took the
opportunity to go along with him. Jaynanda explained his problem.
rla Prabhupda asked him to chant the mantras and said that he would
correct any mistakes in the pronunciation. But before Jaynanda had
completed even the first mantra, Prabhupda leaned back in his seat and
started laughing. "It is hopeless. You boys will never be able to speak in
Sanskrit. But it does not matter, because your feelings are genuine and
Ka is accepting. Go on doing it; never mind." And Prabhupda
laughed again, not even bothering to correct Jaynanda's awful
pronunciation.
Prabhupda's approval of Jaynanda's inept attempt is significant.
Nowhere in Bhagavad-gt do we find any mention of Sanskrit as a
necessary requirement for brahminical status. Rather, the qualities of a
brhmaa stated by Ka are,
amo damas tapa auca
kntir rjavam eva ca
jna vijnam stikya
brahma-karma svabhva-jam
"Peacefulness, self-control, austerity, purity, tolerance,
honesty, wisdom, knowledge, and religiousnessthese are
the qualities by which the brhmaas work." (Bg. 18.42)

In awarding brhmaa initiation even to those who were formerly

yavanas and mlecchas, Prabhupda was following in the footsteps of his
Guru Mahrja, rla Bhaktisiddhnta Sarasvat hkura. In the course
of his preaching, rla Bhaktisiddhnta had met with bitter opposition
from the caste brhmaas of India, who resented his awarding Gyatr
mantra to those not born in brhmaa families. But rla
Bhaktisiddhnta had defeated all of their arguments by supporting his
actions with shastric conclusions. r Caitanya Mahprabhu also did not
care for such material designations and accepted Haridsa hkura, who
was born in a Muslim family, as the crya of the holy name of the Lord.
Lord Ka states in the Gt that He created the varas not according
to birth, but according to gua-karma, the qualities and acts of the
person. Factually, in the Kali-yuga everyone is born as a udra, because
there are no purificatory ceremonies performed at the time of
conceiving a child. Therefore the only hope that one has for elevation
to the transcendental platform of life is the association of a pure devotee
of the Lord. By his association, the pure devotee, as the bona fide
representative of Ka, can turn anyone into a Vaiava, which is the
highest status of all, in which all brahminical qualities are automatically
manifest. Though Prabhupdas disciples may have lacked the polished
mannerisms of brahminical life, under his guidance they were serving
Ka, the Supreme Brahman, with all their energy, and thus they
became brahminical in quality. Accordingly, there was no wrong in their
receiving Gyatr in recognition of the total change in their lives.
Receiving brahminical initiation was not the final goal, however. There
were duties to be carried out, rules and regulations to follow, not the
least of which was the standing order to preach Ka consciousness.
Prabhupda was sacrificing the last remaining years of his life to offer
Ka to the people of the Western world, and he expected the same
dedication from his disciples, especially those who were senior. The
tendency to become lazy, to take it easy in spiritual life, was always
there. But such an apathetic attitude would not help the conditioned
souls suffering in the material world. If the new brhmaas did not take
the trouble to offer their association to others, then they were
brhmaas in name only. Prabhupda referred to such unqualified
brhmaas as "two-paise brhmaas," because in India, for two paise one
could purchase the brahminical thread worn as proof of one's twice-
initiated status. There were tens of millions of such so-called brhmaas,
but very few of them performed the most important brahminical duty: to
teach spiritual life to the public at large. In fact, it was not uncommon to
see ricksha drivers in India smoking cigarettes while wearing the
brahminical thread. Brahminical culture was practically lost; therefore it
was one of Prabhupda's avowed aims to reestablish the brahminical
culture, despite the disqualifications of Kali-yuga. What made this even
more astounding was Prabhupda's determination to do this in the
Western countries, which were the most degraded of all. Prabhupda
had no intention of creating a self-righteous class of followers, proud of
their position. Neither would he tolerate his disciples breaking the
principles which they had taken vows to follow at the time of initiation.
As their spiritual master, it was his duty to fulfill his obligation to return
them back home, back to Godhead. And he was convinced that this
could only be possible if they fully engaged in the sakrtana movement
by vigorously preaching Ka consciousness.
It was with such a conviction that Prabhupda asked Gaurasundara dsa,
his servant and the husband of Govinda ds, to leave his personal
association and go to establish a Ka consciousness center in Hawaii.
Gaurasundara and Govinda ds had been traveling as part of
Prabhupda's personal retinue for more than a year, and neither had any
desire to ever leave his association. But Prabhupda was not sentimental.
He had the mission of his Guru Mahrja to carry out. When he gave
someone his personal association, it was always with the idea of making
them strong so that they could become fixed in a preaching engagement.
Prabhupda had been in San Francisco for less than two weeks and was
about to travel to Seattle, where a new temple had been opened by
Upendra and Gargamuni. But before leaving, he was determined to see
Gaurasundara embark for Hawaii. I had just come to visit Prabhupda
when I saw an amazing scene taking place in his apartment.
Gaurasundara, holding luggage and mdaga, was being literally forced
out of the front door by rla Prabhupda. At the same time,
Prabhupda was reassuring him that Ka looks after all of His
devotees' needs when they sacrifice their life for preaching. The whole
scene reminded me of a mother bird pushing her offspring out of the
nest, forcing them to learn to fly, and as I watched I was also aware that
this might happen to me one day. Prabhupda was taking so much care,
seeing to all of my spiritual needs, allowing me to feel dependent upon
his association, secure in his presence. And yet I now sensed that
whatever time he invested in training me was in preparation for some
greater purpose which lay ahead sometime in the future. Indeed, his
association carried with it a heavy obligation. But that was the future.
For now Prabhupda was keeping me personally under his wing, like a
protected child.
Having ushered Gaurasundara out, Prabhupda returned to his room. I
followed closely behind, not allowing any distance to separate us.

CHAPTER THREE

CHAPTER THREE
Intimate Encounters

As Jaynanda maneuvered our sakrtana van through the busy

noonday traffic along Hollywood Boulevard, I surveyed the passing shops
and office buildings, in search of our temple. Daynanda Prabhu had
invited Prabhupda to the new temple he had just rented in the heart of
Hollywood, but Prabhupda had not been able to come immediately.
From Seattle he had gone to Montreal to arrange his permanent
residency visa for the U.S., so he had instructed us to meet him in Los
Angeles, where he would be coming within a few days time. We had
driven straight from Seattle, following the Coast Highway through the
states of Washington, Oregon, and Northern California. Our plan was
to arrive before rla Prabhupda, so that we could help make any
necessary arrangements for his comfortable stay, and because of this
Jaynanda had driven the entire distance, stopping only when he
became too tired to drive. Our van was a commercial vehicle, which I
had purchased secondhand, and it had no windows. The devotees were
all sleeping, exhausted from the arduous journey and midday heat. After
so many continuous hours of traveling it was hard to make out their
bodies amid the sleeping bags, rugs, musical instruments, signs, and other
paraphernalia of our sakrtana party.
"There's the temple," Jaynanda announced, pointing to an office
building with a large storefront window. Jaynanda quickly parked, and
the devotees jumped out of the van, shaking off their slumber. We stood
outside the tall office building, impressed by its size and location. Our
temple in Seattle was a traditional framed house in a quiet residential
neighborhood: but Daynanda had rented a huge ground-floor
showroom right on Hollywood Boulevard. Immediately across the street
was Grauman's Chinese Theater, a popular tourist attraction. When we
had visited Los Angeles a few months earlier, we had found Hollywood
Boulevard's broad sidewalks and active night life an ideal setting for our
krtanas. Even now, hundreds of people, many of whom were tourists,
could be seen shopping in the prestigious Hollywood stores.
As we carried our sleeping bags, dirty clothes, instruments, and other
paraphernalia through the building's lobby, our crumpled appearance
drew disdaneful, amazed looks from the businessmen waiting for the
elevator to take them to their offices. Even had we been dressed in fresh
cloth and neat tilaka, it was doubtful that they would have been any
more appreciative; our saffron dhots and rubber sandals were a marked
contrast to their pin-striped suits and wing-tipped shoes. We laughed at
their amazed stares, happy to have arrived at last at the temple.
The showroom was very modern and clean. As it had been rented only
recently, little had been done yet to convert it into a temple. Daynanda
and his wife, Nandar, were alone, and they were relieved to have the
help of so many brahmacrs. Daynanda explained that Prabhupda
would be arriving the next day. He had made arrangements for
Prabhupda to stay at the Lucky Seven Hotel, also on Hollywood
Boulevard, near to Grauman's Theater, and the fully-furnished hotel
room was complete with an attached kitchen, so Prabhupda's servants
would be able to prepare his meals without having to come to the
temple. We all congratulated Daynanda for his excellent arrangements,
and after bathing and taking prasdam we went straight out for
sakrtana. What a wonderful facility! We simply had to go out the door
and we were right on Hollywood Boulevard, the most important place in
Los Angeles. We walked up and down the Boulevard, performing
krtana, selling magazines. and inviting people to our new center,
although the temple was in such an ideal location that there was hardly
need of distributing invitations. At night, with all the offices closed, our
brightly lit ground-floor temple room was like a Hollywood stage set. and
the constant flow of people strolling down the Boulevard would stop.
spellbound, staring at the most unique sight they had ever beheld, many
pressing their faces against the large showroom window, trying to get a
better view.
Such a temple would have immensely pleased Prabhupdas spiritual
master, Bhaktisiddhnta Sarasvat. He had always preferred to preach
amid the teeming masses rather than seeking out comfortable seclusion
far away from the people. And Prabhupda's mood was identical. When
he arrived the next day, he immediately sat down on a large pillow in
the center of the temple room floor and began to hold krtana. He very
much appreciated the prominent location of the building and the easy
public access it afforded; in fact, he liked Los Angeles very much. Its
warm climate reminded him of India, and he said that if he were to
establish a headquarters, this was an ideal city. Looking out of the
windows, seeing the many interested people crowding around, all curious
to find out what this "spiritual life" was all about, Prabhupda became
very encouraged. From their appearance, he judged that they were
respectable persons from all walks of life. Yes, Daynanda had chosen a
good location from which rla Prabhupda could launch his activities.
Unfortunately, the managers of the office building did not share the
optimistic views of rla Prabhupda and his followers. They
disapproved of our loud krtanas and received constant complaints from
the building's other occupants, protesting the strong, pungent odors
which bellowed out from the rear window into the offices above
whenever prasdam was prepared. Suddenly, without prior warning, the
management served a twenty-four-hour eviction notice. With nowhere
to go, we found ourselves sitting. with all the temple paraphernalia,
along the sidewalk of Hollywood Boulevard. What had seemed to be a
most promising opportunity had now turned into a terrible predicament.
Camped out along the sidewalk, the devotees appeared like a wandering
gypsy band. Out of desperation we began to ask the people who passed
by, Can we stay with you? Can we stay with you? Can we stay with
you?" After many hours, when we had become nearly hopeless, a lady in
her late middle ages walking with a little pet dog came up to us. She
could understand our troubles, and without our even asking she invited
us to her home. For three days we lived in her country house, along with
her three dogs. She seemed to be forever cooking food for her pets, but
we had no choice but to tolerate it because we had nowhere else to stay.
Although she had hardly any inclination toward spiritual life, she was
friendly and kindly disposed to the devotees, and we all appreciated that
she alone had come forward to help us in our moment of need. Out of
gratitude for her help I brought her to meet rla Prabhupda, and
although she had little understanding of his spiritual position, she
nevertheless curtsied before Prabhupda, who thanked her very much
for helping us.
Prabhupda was very concerned about the unfortunate turn of events.
He instructed me to immediately rent a house for our sakrtana party.
Daynanda had found an apartment for rla Prabhupda, and he and
his wife had occupied a separate accommodation some distance away.
This meant that Prabhupda, the brahmacrs, and Daynanda were now
each living in separate parts of the city. But Prabhupda was not to be
easily discouraged. He had undergone far more difficult tests in the past.
He de-scribed how, when he had lived in India as a sannys, he had
been without any fixed residence. There, also, he had been forced to
move from one place to another; but he had never allowed his preaching
activities to become affected. Although he had worked singlehandedly
and often did not have even enough money to purchase his meals,
somehow or other he had persevered, and in the midst of such
difficulties he had still produced three volumes of the rmad-
Bhgavatam. When he came to America things had not been any easier.
His first year was spent in a similar condition, without any certain
income or fixed residence. But he had continued to translate the
Bhgavatam and hold preaching programs. In retrospect. Prabhupda
now considered these difficulties to be spiritual assets. A devotee could
find solace knowing that Ka alone was the only real shelter, not any
place in this transitory material world. Material security was an illusion
which sooner or later would crumble, and finally, when death came, the
soul would have to leave the body no matter how fine or permanent the
arrangements may have seemed.
Prabhupda's personal experiences and his instructions encouraged the
devotees to carry on with their activities. Prabhupda worked with great
concentration on his translation of the Bhgavatam, while Daynanda,
in his off hours after work, looked for a new temple location, and the
sakrtana party went out daily for chanting and Back to Godhead
distribution. Prabhupda would still hold evening programs, but now,
without a temple, the location had to be constantly changed. One night
the meeting was at Daynanda's apartment, another night at our
sakrtana house, and on still another occasion in the garage of some
sympathetic person met during the day's preaching.
Wherever the program was, Prabhupda would dutifully come from his
apartment to wherever we had arranged. He was equally happy sitting in
a comfortable lounge chair in Daynanda's living room or on an oriental
rug placed over the cement floor in an empty garage. On behalf of
Ka, he was determined to tolerate all inconveniences in order to
establish Ka consciousness. He saw the whole event as a great
challenge and explained that because there was so much difficulty, it
meant that there would be a great reward in the end. Prabhupda was
determined to establish an important center in Los Angeles. As soon as
he was seated, he would ask for a report of our day's sakrtana activities:
How much money had we collected? And how many magazines had we
distributed? Our activities encouraged him that even without a temple,
preaching was nevertheless going on. And he would give a full lecture,
undaunted by the surroundings, absorbed in training his disciples to
become determined servants of Ka.
After many weeks of searching, Daynanda at last found a suitable
building for establishing a temple. Located on La Cienega Boulevard, it
had formerly been a church. Its main entrance led into the high-
ceilinged chapel, which had equally high windows. At the far end,
opposite the entrance, was a stage, where formerly the altar had been. A
narrow room ran adjacent to the chapel along one of its sides, and
another room, equal in size to the chapel, but not nearly so lofty in
height, had probably been used as a meeting hall. This also had a stage at
one end, and along its sides were three alcoves, almost large enough to
be considered separate rooms in themselves. Between the meeting hall
and chapel were two other rooms, both large, perhaps half the size of the
meeting hall, and two small offices, two bathrooms, and a kitchen
completed the building. It was in reasonably good condition and, set
back some fifty feet off the Boulevard, had an attractive appearance.
From the sidewalk to the entranceway was a lawn, with shrubs and small
trees skirting the building.
Prabhupda was satisfied that this was the suitable place to establish a
Ka consciousness center, and he advised Daynanda to arrange the
rent. Although Daynanda's paychecks were the only steady income to
be counted on, it was worth taking the risk of paying the monthly rent
of four hundred dollars. The new premises afforded rla Prabhupda a
suitable facility from which to conduct his preaching activities. He
envisioned the chapel converted into a temple with established Deities,
devotional paintings hung along its walls. There was enough space to
accommodate hundreds of guests; the narrow room alongside of the
temple could be reserved for his personal use; and there were still three
other large rooms, one of which had a stage. These could he used for
lectures, prasdam distribution, and for residential purposes. With
proper arrangements made, it would be by far the best temple that
ISKCON had. Though the devotees had been unceremoniously ousted
from their previous Hollywood location, Ka was now offering an even
better facility. The building was self-contained, and there would be no
complaining tenants to deal with. This had always been a problem at
Prabhupdas storefront centers since the very beginning, at 26 Second
Avenue. But here the devotees could hold krtanas as loudly as they
liked. The building had been constructed specifically as a place of
worship, and those who lived nearby must already he accustomed to
hearing prayers and religious songs. The neighborhood was mostly
residential, but there were also shops and offices spread out along both
sides of the Boulevard. Judging from the steady flow of cars that passed
by, it was a fairly important thoroughfare.
Overall, Prabhupda was very pleased with this new facility. He was
eager to establish a regular temple program as quickly as possible. It had
not been easy for his disciples. Spread out in different locations, it had
been difficult to keep everyone enthused. He had done as best as he
could by holding regular evening classes, but without a proper temple,
the preaching could not be developed properly. The sakrtana party
reported meeting many sincere persons, but without a fixed address it
was difficult to invite them.
As soon as the building was rented, Prabhupda directed Daynanda to
move to the new location. In addition to his wife and small daughter,
Daynanda had allowed a few other women, one of whom also had a
small child, to share his apartment. Now they all moved into the large
temple facility, pleased with their new accommodations. The women
occupied the alcove rooms, and by hanging curtains over the exposed
side created small, private apartments for themselves; and there was
ample space for the small children to freely run about. Meanwhile,
Prabhupda continued to reside at his Hayworth Avenue apartment.
But when he came to visit the temple to see what progress had been
made, he was not very satisfied. Rather than increasing the preaching,
the devotees had simply expanded their household arrangements, and
nothing had been done toward preparing the temple room for opening it
to the public. Between two rooms. Prabhupda saw a large rubber mould
hanging from a doorway. The devotees explained that Nara-Nryaa
and Govinda ds were making replicas of the Kartmi-y Deity. But all
Prabhupda could see was plaster of Paris hardened onto the floor and
surrounding walls. Everywhere there was a feeling of general disorder
and lack of cleanliness, and it was clear that the new property was not
being used as Prabhupda had intended.
Daynanda could not be blamed. After all, he had to attend to his job
during the day. With only a few women left to manage on their own,
they were finding difficulty even to keep such a large place clean. In
Prabhupda's other temples, the administration was all done by the
brahmacrs. Free from family entanglements, they could give full
attention to looking after his preaching mission. But in Los Angeles
there was only Daynanda and a few women and children. Prabhupda
decided to call for me.
Our sakrtana party had been going out daily, pushing Back to Godhead
distribution and holding krtanas throughout the city. The small house
which we had rented was easy to maintain, and the low rent allowed us
to save a major part of our collections. Prabhupda had discussed with
me the possibility of a world tour beginning in Europe, and I had been
saving money with this in mind. Our days were free of worry as we
concentrated all of our energy on developing the preaching. As for the
temple, that was a concern for the local devotees. We were Prabhupda's
personal sakrtana party, and we preferred to remain separate. But
Prabhupda had a different idea. Sitting in the bare, unfurnished room
set aside for his use, Prabhupda explained that the temple was not
being properly managed. It was the largest building in ISKCON, and yet
it had the fewest devotees. Daynanda was sincerely trying to do his
best, but it was not possible for him alone. Prabhupda spoke of the great
potential for spreading Ka consciousness in Los Angeles and revealed
how he envisioned having a first-class temple and big festivals to attract
the people of the city. "Now is the proper time for you to move in and
organize things here with your party. This will be a real challenge,"
Prabhupda said. Prabhupda knew that I would be hesitant to accept
his proposal. When Daynanda had first found the building, Prabhupda
had asked how much our sakrtana party could contribute toward the
rent. We had only offered to pay one hundred dollars, and Prabhupda
had had to personally pay the difference from his book fund.
But Prabhupda, you told us that you wanted us to go to Europe and all
over the world. If we move in here"
Prabhupda interrupted. "No, no. This will just be for a short time." In
this way he gradually induced us to take responsibility for organizing the
temple.
The brahmacrs took up the task of renovating the temple with the
same enthusiastic spirit with which they performed sakrtana. Now,
instead of mdagas and karatlas, we wielded brooms, paint brushes,
and hammers. Within days, the building began to take on the
atmosphere of a regular ISKCON temple. Every room was given a fresh
coat of paint, and in the main chapel an altar was constructed over the
stage. Nara-Nryaa immediately set to work building Prabhupda a
beautiful vyssana. The alcoves of the meeting hall were converted into
an art studio, a puppet-making area, and a sewing room. The women
were relocated together in one room, and they helped by sewing curtains
for the many windows as well as preparing Prabhupda's personal room.
In this way, each part of the building was designated for a specific use.
When all the arrangements were complete, I brought Prabhupda to the
temple. He walked from one room to the next, inspecting the ceilings,
the walls, the floors. Everything was clean and shiny. All of the devotees
had been following him around as he made his tour, and now he led
them into his room. Sitting on the new cushions that had just been sewn
for him, he appreciated the endeavor which we had madeNow it is a
real temple" and Prabhupda explained how our next engagement
should be to arrange for a press conference, so that the public would
come to know of our activities. Paid advertisements would be too
expensive, and the public would never seriously accept statements we
printed about ourselves. It would be better to invite reporters to come
and let them write articles describing our movement and its activities.
Prabhupda planned out a large feast and asked one of the brahmacrs,
Dna-daylu, to take charge of organizing the whole event.
Prabhupda arrived at the temple at six P.M., a half hour before the
press conference was scheduled to begin. He personally observed the
arrangements to see that everything had been done satisfactorily. In the
temple room, before the altar, dozens of rented folding chairs had been
arranged for the comfort of the reporters, as Prabhupda had not wanted
them to experience the inconvenience of having to sit on the floor. At
the rear of the temple room, large banquet tables covered with white
tablecloths were set up in a buffet style. Prabhupda also saw that the
feast had been properly prepared. The devotees had made many varieties
of special dishes and had cooked enough for one hundred people to eat.
Prabhupda took his seat on the vyssana to the right side of the altar
and waited for his guests to arrive. From his vantage point on the raised
stage he looked down, surveying the devotees. Everyone looked bright-
faced, excited at the prospect of seeing their spiritual master meet the
leading newsmen of the city. Dna-daylu had sent invitations to all the
major news media, including television and radio stations. Prabhupda
chanted on his beads. and the devotees followed his example. It was now
nearly six-thirty, but so far no guests had come. Prabhupda chanted
japa with his eyes closed, only his fingers and lips moving to the sound of
the mantra. He opened his eyes and looked at his watch. It was now six-
thirty. Everyone looked in the direction of the temple room doors as the
sound of someone entering was heard. But it turned out to be one of the
devotees. Prabhupda called Dna-daylu to his vyssana and asked why
the guests had not yet come. Dna-daylu explained that they were
important men with busy schedules. He had purposefully set the
conference for the evening, after their working hours, to make sure they
were free to come. Again Prabhupda closed his eyes and chanted on his
beads. Now the devotees were becoming a little anxious. Why hadn't the
reporters responded to their invitation? Everyone looked in the
direction of the entrance, hoping that at least some reporters would
come. Six-forty. Six-fifty.
At seven o'clock Prabhupda gave a final glance at his watch. He cleared
his throat, and speaking into the microphone he first addressed Dna-
daylu, saying that it was now concluded that none of the reporters
would come. The mistake had been in scheduling the conference for the
evening. The reporters were only interested in attending functions that
coincided with their working hours. They would not receive any salary
for working overtime; therefore they would see no benefit in attending a
spiritual conference in the evening. They had no idea of the importance
of Ka consciousness or the value of the ISKCON temple which was
newly opened, so why should they sacrifice their free time? They were
looking for sensational news, something that would attract their
customers to purchase more papers.
Prabhupda was not angry with the innocent mistake of his in-
experienced disciples. They had done their best to make all nice
arrangements. He encouraged them, telling them that there was no loss.
Whatever service had been done was not in vain. Ka had accepted all
these preparations, and that was the real point of the conferencethat
one should offer everything to the Supreme Lord. Whether it was
decorating the temple, holding a press conference, or performing
sakrtana, the one aim was to satisfy Ka. If this could be
accomplished, then any effort was a great success, even if the results
seemed to indicate the contrary. The devotees had been disappointed,
but hearing Prabhupda's explanation they became relieved. They
wished that they had been more careful in planning when to held the
conference, but they saw that rla Prabhupda was not upset with
them. They listened carefully as Prabhupda continued to elaborate on
the principles of devotional service.
After Prabhupda had spoken for nearly half an hour, he asked that
krtana begin. The devotees danced and chanted enthusiastically,
swaying back and forth, their hands stretched high above their heads,
pleased at being with Prabhupda. When the krtana ended, Prabhupda
ordered that the feast be served. He remained sitting on his vyssana
while a huge plate of prasdam was placed before him, and along with all
of the devotees he respected the Lord's mercy. Though the evening had
threatened to become a complete failure, it had been transformed into a
blissful Ka conscious event due to Prabhupdas pure devotional
presence.
Soon after the failed press conference, rla Prabhupda taught the
devotees how to observe some important Vaiava festivals. On these
occasions, Prabhupda would arrive at the temple after his morning walk
and stay with the devotees until the afternoon. To celebrate these
special festival days, he would personally go into the kitchen and cook
the entire feast, with different disciples assisting with the preparations.
One time, Prabhupda engaged me in cooking purs. He demonstrated
how to roll the pur out until it was perfectly flat. Then he put it into the
ghee, and by touching it with his finger it would blow up. I was amazed.
It seemed like magic. I thought, Prabhupda is so potent that just by his
touch everything expands and changes!" And after everything was
offered to the Deity, he would come into the temple room, sit on his
vyssana, and take prasdam with the devotees. The taste of the
preparations he cooked was like pure nectar. Personally, I never tasted
prasdam as when Prabhupda cooked it himself. It was completely
different, totally on the transcendental platform.
At the feasts, Prabhupda was always careful to see that the children
were fed first, and from his vyssana he would direct the servants,
"Give him more of this, him more of that." I would always sit up toward
the front, near Prabhupda, anxious to receive some remnants from his
plate. Once I was lucky enough to get a sweetball, which I saved on the
corner of my plate to relish at the end of my meal. But my Godbrother
Jaya Gopla had also been eyeing the sweetball. Suddenly he reached
over and stole it, plopping it into his mouth in one swift action. I became
furious, and because he had no remnants for me to steal in return, I
began to twist his arm in anger, completely forgetting that Prabhupda
was siting right in front of us. Prabhupda asked, "What is going on?"
Jaya Gopla just stole my sweetball!"
Prabhupda replied, "Very good, he has just made great advancement."
Everyone laughed. Then all the devotees began stealing each other's
prasdam.
Prabhupda knew from experience that the easiest way to change the
hearts of the American public was through the distribution of ka-
prasdam. He was always eager to know whether the guests had relished
prasdam. Seeing Prabhupda in this mood, we were reminded of the
prayer of Vivantha Cakravart hkura describing the glories of the
spiritual master:
catur-vidha-r-bhagavat-prasda-
svdv-anna-tptn hari-bhakta-saghn
ktvaia tpti bhajata sadaiva
vande guro r-cararavindam
"The spiritual master is always engaged in offering Ka
four kinds of delicious foods, analyzed as that which can be
licked, chewed, drunk, and sucked. When the spiritual
master sees that the devotees are satisfied by eating bhagavat-
prasdam, he is satisfied. I offer my respectful obeisances
unto the lotus feet of such a spiritual master."

Ka-prasdam, cooked with love and offered to guru and Ka with

great devotion, is both fully satisfying as well as beneficial for spiritual
advancement. The essential idea is that by pleasing the senses of Ka,
our senses come completely under control. The prasdam feasts were not
simply festivals meant for our enjoyment; they were the performance of
a sacred yaja. prescribed in scriptures and meant especially for the Kali-
yuga chanting of the Lord's holy name followed by the distribution of
sacred foodstuffs. While rla Prabhupda was eager to participate m
such joyous festivals, his mind was constantly absorbed in pleasing his
spiritual master and Ka. Once, on the disappearance celebration of
his Guru Mahrja, rla Bhaktisiddhnta Sarasvat hkura,
Prabhupda had come to the temple to celebrate the occasion with all
the devotees. As the festival fell on a Friday, I had given instructions
that the feast be prepared in the evening, so that we could invite many
guests. Out of my foolishness, I had forgotten that the real purpose was
to serve rla Bhaktisiddhnta Sarasvat hkura and not the palates of
our guests. By eleven o'clock in the morning rla Prabhupda asked me
how the feast preparation was coming. When I informed him that we
were planning to hold the feast in the evening, to accommodate the
guests, he became as angry as Lord Nsihadeva. With great contempt
for my total ignorance, he immediately got up and walked swiftly into
the kitchen, his angry look making all the devotees very fearful. Only
one mtj was in the kitchen, cooking the normal midday offering.
When rla Prabhupda asked her why she was not preparing a huge
feast for his spiritual master, rla Bhaktisiddhnta, she replied, "Tamal
Krishna has told us that we will cook for Bhaktisiddhnta in the
evening." This only infuriated rla Prabhupda more, and without
further delay he personally began to cook the entire feast himself.
Assisted by only a few devotees, he cooked a ten-course feast for sixty
persons within one hour. After the krtana and lecture, we all sat down
in long lines and began to relish the feast, while rla Prabhupda went
to his room to respect the prasdam of his Guru Mahrja. To our great
surprise. the servant came out of rla Prabhupda's room within
minutes, carrying Prabhupda's silver plate. The prasdam was
untouched. Prabhupda had not eaten anything, being very disturbed by
our negligence in not properly serving his Guru Mahrja. Our carefree.
festive mood became broken as we realized the sober lesson that without
pleasing guru and Ka, there is no possibility of our own satisfaction.
This mysterious anger of our spiritual master should not be
misunderstood as being the influence of the modes of material nature.
Ordinary, material anger is a manifestation of the mode of ignorance.
When the living entity comes within this material world, his original
love for Ka becomes perverted and turns into lust, in the same way
that milk in contact with a sour agent is transformed into yogurt. Out of
lust, the living entity tries to en-joy the objects of the senses, but when
frustrated in his attempt, he becomes overwhelmed by anger. This is
certainly not the case with the spiritual master, whose senses are always
controlled by being engaged in the service of Ka. The spiritual
master, the most exalted of souls, is described as tmrma, or one who is
self-satisfied. Being self-satisfied, how is it possible for him to have to
search for happiness within this world of suffering? Therefore we can
understand that rla Prabhupda's anger was transcendental, a
manifestation of love for his spiritual master.
Spiritual life is full of all varieties of emotions. There is nothing in
existence which does not have its origin in Ka, including anger. As
Lord Nsihadeva, the Supreme Lord exhibited His most furious form
and in a mood full of anger slew the demon Hirayakaipu in order to
protect His pure devotee Prahlda Mahrja. Similarly, Lord Caitanya
became angry when Nitynanda Prabhu was abused by Jagi and
Mdhi. And the Lord again exhibited His anger and chastised Advaita
crya when the latter began to preach Myvda philosophy. And
finally Hanumn, the great devotee of Lord Rmacandra, used his wrath
to destroy the enemies of his master, Rma. From all of these examples it
is clear that when anger is used in the service of Ka, it is Ka
conscious. Those who criticize a pure devotee for becoming angry in
defense of Ka or His devotees are ignorant of the principle of
spiritual variegatedness. It is Myvda philosophy to try to eliminate all
varieties of emotions. All feelings and acts can be accommodated in
spiritual life when their essential motive is service to Ka.
After the temple officially opened, the devotees continued to make
improvements. Muraldhara dsa was excused from going on sakrtana
so he could spend time developing his artistic skills. His first attempt was
an eight-foot by twelve-foot oil painting of Rdh-Ka and the eight
gops. We hung this painting, along with those brought from the
previous temple, in our new temple room.
Nara-Nryaa was also very talented. After many days of effort he
completed a beautiful vyssana for rla Prabhupda. In San Francisco,
Seattle, and in other temples, Prabhupda's sitting arrangement was
always simple; usually it was hardly more than some upholstered
cushions placed on a raised platform. Prabhupda had never complained,
nor had he demanded anything better, but now that we had such a
beautiful temple facility, we wanted to offer him something very grand,
just suited to his exalted position. We realized that we had never
actually worshiped our spiritual master on an equal level with God,
although this was the injunction of the scriptures. By glorifying our
spiritual master, Ka would be pleased. And guests would also come to
understand the importance of worshiping the pure devotee of the Lord.
The more they respected rla Prabhupda, the more carefully they
would hear attentively what he had to say.
But in offering rla Prabhupda such a grand seat, we had not been
prepared for his reaction. He seemed almost hesitant in accepting the
beautiful vyssana, which we had placed on the altar stage to the right
of the deities. When Prabhupda sat down, he was visibly moved by our
offering. In a quiet, faltering voice, he said that he was not at all worthy
to accept such an offering, but that he would accept it on behalf of his
Guru Mahrja. We could see tears in Prabhupda's eyes as he was
deeply affected by the great love and reverence which his disciples felt
for him. From our side, we all felt that the new vyssana was just
appropriate to Prabhupda's greatness. In fact, it was not good enough.
We wished that the whole world would join us in glorifying rla
Prabhupda.
Prabhupda began to hold evening classes, lecturing on Bhagavad-gt,
meticulously training his disciples in the science of ka-bhakti, and it
was at this time that he delivered the famous "Yoga Series" lectures from
the Gts Sixth Chapter. On Sundays he would arrive at the temple to
be greeted by all of the devotees. The building was no longer a
dilapidated, rejected church. Under the supervision of a new devotee,
Bhavnanda dsa, a former interior decorator, the devotees had painted
the outside of the building in various pastel shades, converting it almost
overnight into a palace of heaven. Jaynanda, in his usual humble
manner, had convinced a local gardener to supply us with one hundred
eight rose bushes of different colors and four highly fragrant gardenia
bushes. As Prabhupda's car would draw near, the devotees waiting to
greet him appeared like so many bright glittering jewels before a palace
of Vaikuha. Dancing and chanting, they would greet Prabhupda,
offering him roses and gardenias from the garden. Sometimes more than
a hundred guests would also be present, attracted by the daily and
evening sakrtana parties. The festive atmosphere, completed by
Prabhupda's personal presence, was irresistible. Even within the first
month of our moving to the new temple. five devotees joined. These
were all very encouraging signs to rla Prabhupda. It was ISKCON's
first major temple, and its success indicated that the movement was
progressing and expanding. Until that time, everything had been a
personal struggle for Prabhupda, requiring his constant supervision. But
in Los Angeles, for the first time the devotees were taking responsibility
for organizing and preaching Ka consciousness on a large scale, and
the results were very hopeful. Sakrtana, book distribution, Sunday
festivals, and Deity worship all became standardized. Prabhupda was
encouraged that this same success could gradually spread to other cities
where he had temples.

* * *

While Prabhupda directed the establishment of the temple, his literary

work continued without interruption. His spiritual master had
instructed him to write, publish, and distribute books even at the
expense of everything else. rla Bhaktisiddhnta had even said that one
could sell the marble from the temple room floor for the purpose of book
publication. Prabhupda therefore considered his writing to be the most
important service he could offer to his Guru Mahrja. Before coming to
the West, when he had had no temples, no disciples; it had been his only
activity. Singlehandedly he had written, financed, published, and
distributed his English fortnightly Back to Godhead magazine, and
between 1960 and 1965 he had produced the first three volumes of the
rmad-Bhgavatam, without anyone else's help. These books had been
the basis for launching his preaching mission in the West. When he
arrived in America aboard the Jaladuta, they were practically his only
possession. He considered his writing to he the most important
contribution he could offer to the people of the world. It was the bhad-
mdangaa krtana which he could perform in the solitude of his room,
yet which could he heard around the world.
The great sage Vysadeva had described the Bhgavatam as the ripened
fruit of all the Vedic literature and as the only light in this darkened age
of Kali-yuga. To complete the translation and commentary of the entire
Bhgavatam was a monumental task, a lifetime's effort, but Prabhupda
had begun the work when he was past the age of sixty-five. Now his
concern was whether he would be able to complete the full twelve
cantos. He considered it a race against time. rla Vysadeva had
composed the Bhgavatam in such a way as to gradually prepare the
reader to understand the most sublime truth of the transcendental
pastimes of the Personality of Godhead, r Ka, which are specifically
presented in the Tenth Canto. rla Prabhupda had himself admitted
in his Preface to the Bhgavatam that without going through the first
nine cantos, one would he unable to capture the true meaning of the
Tenth Canto. But he was now in his mid-seventies. Already he had
suffered severe heart attacks, and there was no certainty as to how long
Ka would allow him to live. This was a cause of anxiety for himnot
because of any personal desire which he wished to fulfill, but because of
the fact that he wanted the world to know the full glories of Ka.
Toward this end, he had conceived of writing a summary study of the
Tenth Canto, so if his time ran out, the world would not be deprived of
knowing Ka in full. Prabhupda titled this work Ka, the Supreme
Personality of Godhead, which he planned to produce in a two-volume
set consisting of ninety chapters exactly following the original
Bhgavatam.
A conditioned soul, being covered by lust and ignorance, ordinarily has
no access to understanding the activities of the Personality of Godhead.
rla Vysadeva therefore took all precautions by presenting the
Bhgavatam in a systematic way, in order to purify the heart of the
listener. A sinful person would never be able to immediately appreciate
the transcendental nature of Ka's intimate dealings with his devotees.
Such a person would mistake these activities as ordinary, mundane
affairs. Even in India, where the Bhgavatam is revered and where
people consider hearing the Bhgavatam to be the most pious of all
sacrifices, its recitation had become degraded to a business dealing.
Professional Bhgavatam reciters could now be found all over the land
holding Bhgavata-sapthas, completing the entire recitation in thc span
of seven days in imitation of the original narration by rla ukadeva
Gosvm. The more famous of these reciters would advertise in the
newspapers and hold large pal programs in which tens of thousands
of persons would attend daily, expecting to receive in seven days the
same benediction bestowed upon Mahrja Parkit. Within the large
pal tent hundreds of hired brhmaas would sit in long rows, each
assigned certain chapters, which they would read simultaneously, out
loud. Of course, it was impossible to make any sense out of hearing
hundreds of persons reading all at once, but the organizers of the event,
taking advantage of the public's sentiment, lacked any genuine
understanding of the purpose of the Bhgavatam or the proper method
of its recitation and reception. They did not know that without a
qualified speaker like rla ukadeva Gosvm and a qualified hearer like
Mahrja Parkit mere parroting of the lokas could produce no actual
benefit. And it was doubtful that they really cared, because their main
interest seemed to be monetary, and lakhs of rupees were earned at each
fair. Even worse was the way they took advantage of the lusty desires of
the audience. The lesser brhmaas would sit below the main reciter,
who would elaborately describe the intimate pastimes of the Tenth
Canto over the loudspeaker. This is what the audience had come for.
The more famous of the professional reciters were for the pious part of
the population what the cinema stars were for the masses. Their
description of Ka's rsa-ll dance with the gops was always the
highlight of the performance, and sometimes, in the midst of their
speaking, they would cry and even faint in feigned ecstasy.
Prabhupda very much disapproved of such useless imitations of the
great Bhgavatam epic. There was no question of undertaking a serious
study of this cream of all Vedic literatures unless one was prepared to
dedicate his life to following its teachings. Bhgavatam was the mature
fruit of Vysadeva's writings, the natural commentary on the Vednta-
stras. A sincere person would have to make a careful study, going
progressively canto by canto through the work. And without giving up
sinful habits it would not be possible to grasp the meaning properly.
Yet Prabhupda was now preparing to present the Tenth Canto on its
own, without the support of the first nine cantos. It had to be done so
expertly that his readers would not be degraded into seeing Ka in a
mundane way on account of their own impurities. He would be taking
them immediately into the Tenth Canto, despite their addiction to
sinful habits and their total unfamiliarity with the subject matter. The
general public in the West had never heard of Ka, nor in their own
scriptures was there much detailed description of God and His kingdom.
Their tendency would be to mistake Ka for a folk hero; they would
read Ka's pastimes in the same way as Aesop's fables. The stra
recommended that the Lord's intimate pastimes not be revealed to the
faithless, but how else could the mass of people be delivered? If somehow
he could present the Tenth Canto in a pure, simple manner, Prabhupda
felt confident that their lusty material desires would be diminished and
they could make advancement in spiritual life. He would have to
interweave Ka's sublime pastimes with the basic philosophy of Ka
consciousness, always reminding the reader of the Lord's transcendent
position. The style should be disarmingly simple, so as to arouse their
innocent nature. And he would have the book lavishly illustrated with
paintings by his devotee-artists, because illustrations would be a further
help in understanding the personal nature of God and His kingdom.
Writing the Ka book would be his greatest challenge. Prabhupda's
burning desire to have the world know about Ka made him now
attempt such a difficult task.
He saw the situation in Los Angeles as the ideal opportunity for taking
up this difficult writing endeavor. The devotees in Los Angeles were
enthusiastic and seemed to have a natural ability for carrying on the
preaching without his constant involvement. He would come in the
evenings to the temple as he had always done, to give the Bhagavad-gt
class. But besides this, he wanted to remain free to concentrate on his
writing. Prabhupda specifically requested me that now no one should
come to see him at his apartment except for myself. Whatever problems
the devotees had, they could take to me, and I should try to solve them
as best I could. If necessary, I could discuss any important matter with
him. For the first time since he had come to America, Prabhupda was
freeing himself from the day-to-day affairs of management. In his
apartment at Hayworth Avenue he set up an ambitious schedule,
translating and writing both mornings and afternoons. He was so
encouraged by this new arrangement that simultaneously he began to
work on a second book, The Nectar of Devotion, a summary study of rla
Rpa Gosvms Bhakti-rasmta-sindhu. While the Ka book was
written for the public as well as his disciples, The Nectar of Devotion was
meant especially for the initiated devotees. Prabhupda described it as
"the law book of ISKCON," in that it presented the complete science of
bhakti-yoga with all the "dos and "don't''s of devotional service.
Prabhupda's servants were sympathetic to his new mood and made all
the necessary arrangements so that he would be able to concentrate fully
on writing. With no devotees permitted to visit, they felt that
Prabhupda was theirs exclusively. Although normally Prabhupda
insisted that his servants not restrict anyone from coming to see him,
now he seemed to tolerate their possessive mood if it would afford him
more privacy to concentrate on his writing. Hayworth was a long
residential street lined with two-story apartment complexes. The
devotees had arranged for a second-floor apartment, and Prabhupda
had selected the rear two rooms, which were the quietest, for his
personal use. In one room he would take rest and sometimes chant his
rounds while sitting in a wooden rocker. The other room was arranged
for his writing, with a low desk and a pillow.
While sitting behind his desk, rla Prabhupda took inspiration from
r r Rdh and Ka, the small Deities he traveled with wherever he
went. Flowers of all colors and shapes, some nearly as big as the small
Deities Themselves, covered the entire altar. The two servants,
Krttikeya and Sudm, would go out each morning to pick fresh
flowers. Sometimes they would accompany Prabhupda on his morning
walk, and then he would encourage their competition to see who could
bring more flowers for Ka. Prabhupda enjoyed the Hayworth
Avenue area, with its neat lawns and flowering gardens, and his
apartment, though sparsely furnished, was comfortable and adequate for
his needs. Only occasionally did he complainwhen his servants
thoughtlessly allowed a door to slam or made too much noise while
cooking in the kitchen. And when the downstairs tenant cooked
chicken soup he would lodge a complaint, but there was little we could
do. When we suggested that the obnoxious odor was no longer present,
Prabhupda would half-jokingly conclude, "You do not smell the chicken
soup because you are a liberated soul. But I am conditioned and am
subject to the dictation of my senses."
On alternate mornings, after he had taken his breakfast, Prabhupda
allotted time for me to discuss any of the affairs affecting the temple or
the devotees. Although he was not personally involved in managing, he
was by no means unconcerned. He was interested to know how each
devotee was being engaged, and although he saw them only briefly in the
evenings when he gave class, he could detect those devotees having
problems. In some cases he would suggest a service for a particular
disciple just suited to take advantage of his or her individual abilities,
and at other times, after hearing our daily schedule, he would make
adjustment for more japa time or a certain preparation that would be
nice for the devotees' prasdam.
Prabhupda was especially eager to receive the previous day's sakrtana
report. He would inquire with great interest how Back to Godhead was
selling and what, if any, were the people's comments. At the time,
ISKCON Press was printing only several thousand copies a month, out
of which our Los Angeles temple was selling 2,500. Prabhupda would
listen carefully as I narrated various sakrtana experiences, and he
seemed to relish the details exactly as if he were one of the members of
our sakrtana party. And because we represented the sales force of his
magazine, he took our suggestions about the magazine's contents very
seriously. When I brought it to Prabhupda's attention that a paid
advertisement had been printed on the back cover promoting the
writings of the sex-magazine editor Ralph Ginsberg, Prabhupda became
alarmed. People who we met on the street felt that our policies were
contradictory. Christians challenged that this was proof that we were
actually not religious at all. Up to that time, Back to Godhead had
maintained a policy of accepting paid advertisements without much
discrimination; but as a result of our complaints Prabhupda made the
decision that we would print the magazine without advertisements. This
would make our publication much more prestigious in the eyes of the
public, and we would no longer be accused of compromising our
principles.
The training which Prabhupda had begun in San Francisco now
became a thorough course in all aspects of Ka consciousness.
Sometimes he would have me read his correspondence to him and then
would ask me how to reply to the letter. When I would suggest what I
thought was the best way to handle a particular matter, he would
patiently explain how my reply would cause the person to feel one way
or another. This practical instruction was invaluable, because it trained
me to deal with the devotees in a much more Ka conscious manner.
Prabhupda was actually showing me how to practically apply the
teachings of the Bhagavad-gt in everyday dealings. The test of my
realization would not only be known by how well I could give class, but
in how much I was able to encourage the devotees to increase their
devotional service. I was aware that such intensive training was not
meant simply for my personal benefit but that there was a greater
obligation to share whatever I gained with my Godbrothers and
Godsisters. Prabhupda was investing so much time, with the
expectation that I would in turn act as his representative,
communicating his desires to the other devotees at the temple. It was a
grave responsibility, which I was barely capable of assuming, for my
attachment for Prabhupda was not any greater than that of my other
Godbrothers. After one morning meeting, Prabhupda urged, "Just try to
become convinced that Ka is God." I was just a neophyte devotee,
with only a little faith in Ka, and yet Prabhupda was pushing me,
forcing me to accept more and more responsibility.
One day I brought a painting done by our artist Muraldhara for
Prabhupda's approval. On Prabhupda's request, Muraldhara had
reproduced on canvas the rmad-Bhgavatam jacket cover showing the
spiritual sky. As I held the painting up, Prabhupda began to explain the
plan of the creation. First he pointed to where Ka was and described
how the entire creation was an expansion of Ka's energy. The
Vaikuha planets, broad and effulgent, were unlimited in number.
Then Prabhupda pointed to the corner of the painting where the
material world was situated. Mah-Viu is lying down there, and
millions of universes emanate from His skin holes. Prabhupda said,
"Each universe is filled up with unlimited numbers of living entities who
inhabit all of the planets and stars. One of these planets is our earth, and
on this planet are many continents. On one continent there is America,
and in America there are so many big cities. Here is Los Angeles, and in
Los Angeles there is a street, La Cienega Boulevard. On this boulevard,
among all of the buildings, is a temple of Lord Ka. And in this temple
there is one Tamal Krishna. He is there, and is thinking that he is very
important." Then Prabhupda looked at me and smiled. He was showing
me how unimportant I really was. The lesson was clear: no one had the
right to become puffed up, no matter hew important his position might
seem to be. In comparison with Ka, the cause of all causes, each jva is
tiny and insignificant. But despite this vast difference between the Lord
and the living entity, Ka allows His pure devotees to associate with
Him equally. Prabhupda was kindly revealing the unlimited extent of
Ka's glories. His silent smile communicated the deep love he felt for
Ka and his desire to share it with his disciples. There were other,
similar moments when Prabhupda would allow us to enter into the
intimacy of his spiritual emotions. Once, after returning in the evening
from the temple, we stepped into his room, which was lit only by the
light over the altar. Rdh and Ka stood bathed in the soft light;,
which resembled the autumn moon in Vndvana. Ka, His body
covered with jewels and fine cloth, played upon His flute, and
Rdhr, His eternal consort, held a garland of delicate jasmine
flowers. When Prabhupda beheld Their effulgent, golden forms, he
stood still and exclaimed, "Just see! Rdh and Ka are dancing
tonight!" And on another occasion, Prabhupda offered me a luglu
which he had personally prepared and asked that I please taste it and tell
him how I liked it. Truthfully, I had never experienced any taste with
which it could he compared. "It is out of this world," is all that I could
say. And Prabhupda replied, "Yes, it is not of this world. Ka takes
such luglus with Him when He goes out to play in the fields. Wherever
He goes, mother Yaod fills His pocket with these luglus." rla
Prabhupda's mood conveyed more than just something he had beard
from a book. He was speaking from realization, from an intimate
relationship which he enjoyed with Ka. Moments like these
convinced me of Prabhupdas extraordinary position. We were all so
fortunate to be his disciples.
All the devotees were always eager to relish hearing the nectarean
pastimes of their spiritual master, and Prabhupda was just as eager to
share Ka with his disciples. It was only for this reason that he was
now remaining aloof, in semiseclusion. In reality, he was offering his
association even more liberally, only now it was coming in a different
form. The books he was writing, Ka and The Nectar of Devotion, were
full of the most relishable descriptions of the Supreme Lord and His
eternal associates. As Prabhupda's dictations were typed out each day,
copies of the transcripts were read by the devotees. Ka's vndvana-
ll overflooded the temple as the devotees took pleasure recounting
over and over again the eternal pastimes of the Lord. They appreciated
their spiritual master more than ever and felt that he was giving them
the greatest gift of all.
In his apartment. Prabhupda churned the pastimes of Ka, not only
by writing but by singing devotional songs of ecstasy written by the
Gauya Vaiava cryas. rla Bhaktivinoda hkura and rla
Narottama dsa hkura had described Ka and service to Ka in
the most sublime poetry. These songs, sung to the accompaniment of
harmonium, mdaga, and karatlas, were not meant as light
entertainment; they were written in full realization of Ka, and as the
conclusions of highly elevated souls they were accepted on an equal level
as stra. The Hayworth Avenue apartment would be transformed into a
Vndvana atmosphere as the sounds of Prabhupda's voice resounded
through the rooms, Prabhupda accompanying himself on harmonium
with Krttikeya or myself playing karatlas. And he allowed the songs to
be recorded, so that the devotees all over the world could also enjoy
them. He would have each bhajana replayed, and while listening with
headphones he would make a second recording, this time playing the
mdaga. It seemed that there was nothing that Prabhupda could not
do. He was expert in all matters, both spiritual and material. While
constantly in touch with the transcendental world, he was able to
function with ease amid the sophisticated creations of modern science.
And always he thought of how to train his disciples to do as he did. He
demonstrated for me the mdaga beat. Kee tak ka, kee tak ka, kee tak ka,
kee. Gee tak ka, gee tak ka, gee tak ka, gee . As I watched Prabhupda's
fingers play the intricate rhythms of the mdaga I became hypnotized
as he went faster and fasterso fast that his hands appeared only as a
blurand then boomp. He stopped. Though Prabhupda was old
enough to be our grandfather, in heart and action he was more youthful
than any of us. On one of my regular visits, rla Prabhupda asked if I
was free to remain until noontime and then to take lunch with him. I
was surprised at such an unusual invitation (apart from when he visited
the temple, Prabhupda always respected prasdam alone), but of course,
I immediately thanked Prabhupda, grateful for this fortunate blessing.
Prabhupda called for Govinda ds and informed her that the cooks
should prepare extra prasdam, as he was having a guest. (When they
understood that the guest was only their Godbrother, they felt a little
disturbed, perhaps due to some envy. As Prabhupda's servants they
were proud that they had to serve only Prabhupda and no one else.)
While the cooking proceeded, Prabhupda again returned to speaking
with me. "It is better that I have a male secretary. Govinda ds should
join her husband in helping to preach in Hawaii. People may criticize
me, saying that I am too closely connected with a woman. Of course, I do
not find any difficulty personally, nor any complaint with her service.
But we must consider the public's opinion." Prabhupda explained that a
sannyss character must be beyond fault and cited the popular example
of "Caesar's wife must be above suspicion." Prabhupda described how
Lord Caitanya had always acted in an exemplary manner and was the
ideal sannys. Then, speaking in a hushed tone so that what he said
would not be overheard by Govinda ds, Prabhupda handed me a letter
which he wanted me to mail. It was addressed to his disciple
Puruottama in New York. Prabhupda explained that he was calling
Puruottama to Los Angeles to replace Govinda ds. It was better that I
mailed the letter, because he doubted whether she would do so. After
Puruottama came, he would gradually induce her to go to Hawaii.
"In what order should I eat each preparation?" I asked. The servants had
first brought Prabhupda's large silver plate containing many wonderful
preparations. Then they had brought me a similar, but much smaller,
plate. "In eating there is no hard-and-fast rule" was the only advice
Prabhupda would offer as he silently respected prasdam. I watched as
Prabhupda sampled each item on his plate. Having familiarized himself
with the different tastes, he proceeded to mix small portions of each in
different combinations and then again sometimes eat them separately. I
tried as best I could to follow exactly, bite by bite, so that I could learn
the art of eating properly. I was surprised how slowly Prabhupda ate. He
was relishing the prasdam as nondifferent from Ka. After forty
minutes Prabhupda was finished, and I felt completely satisfied, full up
to the neck with prasdam (Prabhupda, it seemed, had had the servants
give me extra helpings of many of the preparations). Then he instructed
me to go and wash my hands and come back for talking a little more.
"We have had correspondence with Dai Nippon printing company of
Japan," Prabhupda began. "They are one of the largest printing houses
in the world. But they have written to say that they will only take our
printing if we order a minimum of twenty thousand magazines. But this
is more than five times what we are now printing, so whether we shall be
able to sell each month such a huge quantity?" Prabhupda waited for my
response. After carefully considering, I explained that I thought it was
possible for us to increase our sales. We would try harder.
"Then you please give me guarantee that you will take five thousand
copies. If you do this, I will arrange the balance fifteen thousand
between San Francisco, New York, and London. You just give me this
guarantee."
"Yes! We will see that our share is sold," I said decisively, proud to be
able to give my spiritual master guarantee of our service to him.
Prabhupda was greatly pleased. "Thank you very much. I want to
increase distribution of our literature. I am writing so many books, and if
Ka desires, I will be able to continue to give you many more in the
future. So you will have to sell these in as big quantities as possible. My
Guru Mahrja asked me especially to do this, and your guarantee has
made me feel very much encouraged today."
I felt a little ashamed that Prabhupda was giving me credit in this way. I
had not done anything except promise on behalf of all the devotees that
we would do our best to serve him. That was our duty as his disciples.
There had been no question of refusing Prabhupda's request, yet he was
voluntarily allowing himself to be dependent on our assistance. In this
way our attachment for him increased even more.
Later on, as I returned to the temple, I reviewed the morning's meeting.
rla Prabhupda had treated me as a guest, almost like a business
associate whom he had invited for lunch to discuss an important
proposal. He had satisfied me with so much prasdam that I felt
agreeable to accepting whatever terms he had proposed. It was a
transcendental negotiation, and unlike its mundane counterpart, it had
been free from even the slightest tinge of selfish motivation.
Prabhupda's only interest had been to increase everyone's service to
Ka, for as a result we would all become gainers. I was happy to be part
of such a transcendental "deal," and I thought that the devotees at the
temple would especially relish this latest pastime of Prabhupda's.

* * *
 March, 1969

Prabhupda had stayed in Los Angeles for nearly five months, but now
he was preparing to leave, having received an invitation from Govinda
ds. Missing Prabhupda's association, she was luring him to Hawaii
with the promise of ripened mangoes, his favorite fruit. But before
leaving, Prabhupda would hold a final initiation.
Prabhupda's extended presence in Los Angeles had attracted numerous
new devotees to join the temple. From an abandoned church building
occupied by only Daynanda and a few women, rla Prabhupda had
developed the center until now it was the largest temple in ISKCON,
with more than sixty enthusiastic devotees. Sakrtana was increasing
steadily, the Sunday Love Feasts were observed enthusiastically, and he
had trained his disciples in the basic philosophy of the Bhagavad-gt in
his evening lectures. Now all that remained was to solidify the
attachment of the newest devotees by giving them initiation.
On the occasion of Lord Caitanya Mahprabhu's appearance
celebration, the day before he would leave for Hawaii, Prabhupda
conducted the biggest fire sacrifice he had held so far. It was a Sunday,
and the temple was packed with guests who had been brought back from
Griffith Park, where the devotees had chanted earlier in the afternoon.
Prabhupda was preparing to light the sacrificial fire when he was
temporarily interrupted by the entrance of a middle-aged Indian lady,
along with her small retinue of followers, who turned out to be a
Vndvana acquaintance of Prabhupda's named Gopla ds. She wore
a saffron sr (the color of the renounced order of life reserved
traditionally in the Vedic culture for men only), and whereas
Prabhupda had instructed us that a chaste woman always covers her
head, she made no attempt to cover her long, graying hair. But
Prabhupda seemed to approve of her. She was traveling with Rdh and
Ka Deities, which Prabhupda allowed her to place on the altar.
After the brief interruption, Prabhupda resumed the fire yaja. When
the new initiates had placed their offerings in the fire, Prabhupda
began the krtana. To everyone's surprise, Gopla ds began to expertly
play on a small mdaga which she had brought with her. Suddenly,
Prabhupda stood up and began to dance, actively moving backward and
forward instead of keeping to the "Swami step" that he had taught us.
This was certainly most unusual, and everyone was very enlivened to see
Prabhupda so enthusiastic. Then, to everyone's total amazement,
Prabhupda began jumping up and down! This was the first time anyone
had ever seen him do this. Up and down, up and down he jumped, and
all the time moving forward, until he came in front of the Deity of Lord
Jaganntha. And as soon as he jumped, everybody started to jump. It was
as if we were all tied by strings like puppets, moving to Prabhupda's
direction. No one in the entire temple had remained sitting. As soon as
they saw Prabhupda begin to dance, they had followed suit. And when
Prabhupda began jumping. everyone had also done so. Gopla ds,
along with the other mdaga players, began to pick up the boat, and
Prabhupda jumped all around the temple. Everyone was jumping with
him, jumping and jumping. And as he jumped, Prabhupda turned
around and looked at all of the devotees with a great smile on his face,
chanting Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma,
Hare Rma, Rma Rma, Hare Hare. The whole temple became filled
with the pandemonium of ecstasy which Prabhupda had released on
this final day of his stay in Los Angeles. He was teaching his disciples by
his personal example to taste the nectar of dancing and chanting the
holy names of the Lord.
Afterward, sitting in Prabhupda's room along with many of the
devotees, Gopla ds gave Prabhupda some Vndvana dust, a few
grains of which he respectfully placed within his mouth to honor the
holy land of Lord Kas birth. Seeing these intimate exchanges with
our spiritual master convinced the devotees that the lady sdhu was not
an ordinary visitor. Anyone who shared such confidential association
with rla Prabhupda was certainly worthy of our respect. Following an
animated conversation lasting nearly an hour, rla Prabhupda
returned to his apartment on Hayworth Avenue, allowing the
Vndvana guest to stay in his room at the temple.
Early the next morning Prabhupda drove to the airport along with all
of the devotees. He had been with us for such a long time that it was too
hard to imagine that he would be gone for any more than a few days. I,
at least, had become so much accustomed to Prabhupdas personal
association that I was unable to contemplate his leaving Los Angeles. To
me, he was going on a brief trip and would be back shortly, and in fact
all of the devotees seemed to feel in a similar way. Prabhupda had been
with us so long that we felt confident of his continued presence;
therefore his departure did not cause the same heartbreak that I had felt
previously when he had left San Francisco.
Afterward, returning to the temple, we called upon our Vndvana
guest. With the devotees gathered around her, Gopla ds led a krtana,
playing on the mdaga. Then, to our amazement she suddenly fell
backward and began to roll around on the floor, crying out in ecstasy.
We had never seen rla Prabhupda do this, but since we were all new
devotees, we tried to bide our surprise, being unsure about the incident.
Soon afterward she left, and one of the devotees wrote Prabhupda a
letter describing what had happened.
Prabhupda's reply left no doubt in our minds; he explained that we
should be very careful not to misunderstand such displays. He explained
that there is a class of pseudodevotees in Vndvana, known as sahajiys,
who make such a show of ecstasy. But their process of devotion does not
follow the authorized scriptural instructions, and therefore they are not
approved by bona fide devotees.
Prabhupda's warning against association with sahajiys is repeated
throughout his books. rla Rpa Gosvm has stated,
ruti-smti-purdi
pacartra-viddhi vin
aikntik harer bhaktir
utptyaiva kalpate
"Devotional service performed without reference to the
Vedas, Puras, and Pacartras must be considered
sentimentalism, and it causes nothing but disturbance to
society."

One must be always on guard to distinguish between actual spiritual

advancement and artificial displays of devotion. Sometimes we see a
visitor to our temple who has come for the first time dance in ecstasy.
This is due to the association with devotees and is known as shadow
attachment. It is generally innocent, and such a person returns to
normal after leaving the devotees' association. On the other hand, the
activities of the sahajiys or pseudodevotees often found in the holy
places are not so innocent. They have extensively cultivated the false
understanding of themselves as gops or other exalted devotees in their
relationship with Ka. Not having taken the trouble to undergo the
process of purification recommended by the cryas, they minimize the
importance of such shastric instruction. Being still attached to sense
gratification, they invariably fall down to gross sensual activities. In
actual fact, their cheap imitation of devotional service is nothing more
than a thin veneer, a cover for their deep-rooted attachment to sense
enjoyment. A genuine devotee's advancement is proven not by such
cheap displays but by how much he is eager to perform service to Ka
in any of the nine legitimate methods.
ravaa krtana vio
smaraa pda-sevanam
arcana vandana dsya
sakhyam tma-nivedanam
One should patiently execute devotional service under the
guidance of a bona fide spiritual master, by whose satisfaction
Ka will certainly be induced to bestow His causeless
mercy.

During her brief stay, the Vndvana visitor had taught the ladies to
dance in a circle reminiscent of the gops dancing with Ka in the
rsa-ll. For days after her presence, all the women devotees had
performed this kind of dancing at the rear of the temple instead of
dancing in the way that rla Prabhupda had taught us to do. Though
distracted by this artificial dancing, the brahmacrs were afraid to
criticize the lady sdhu because she had seemed to he a close friend of
rla Prabhupdas. But when rla Prabhupda's letter arrived. Such
dancing stopped abruptly. We had felt uneasy about the whole situation,
but Prabhupda had cleared away our confusion. And at the same time,
we realized hew susceptible we were to mys influence now that our
spiritual master was away from us. We could not afford to again be
overconfident, but would have to make an even greater endeavor to
always remember Prabhupdas instructions.

CHAPTER FOUR

CHAPTER FOUR
The Forward Soldier

The late 1960s were marked by America's participation in the Vietnam

war. To meet its military needs, the government was drafting young
men, especially those between the ages of eighteen and twenty-five. And
Prabhupda's movement was also attracting men of that age group. As
tender, new devotees, the thought of becoming drafted and being forced
to lead a military life worried us. rla Prabhupda, our protective father,
was also concerned. Since there was a possibility of my being drafted, I
had mentioned this problem to rla Prabhupda soon after I joined.
One evening, wishing to allay my fears, he had joked, "In the spiritual
world there are no draft boards." The government had given me a
temporary deferment, but after a year they were again harassing. I was
engaged in preaching Ka consciousness, which Prabhupda had said
was the highest welfare activity, and I could not see that entering the
armed forces would be nearly as valuable as serving Ka. I wrote rla
Prabhupda, requesting some written evidence of my preaching
activities to submit to the Draft Board. Immediately Prabhupda sent
the required documents, along with a brief reply.

Kaaawa, Hawaii, March 15, 1969

My Dear Tamal Krishna and Vishnujana,

 Please accept my blessings. I am in due receipt
of your long letter dated February 10,1969, along
with Purushottam's letter of the same date, and I
shall reply conveniently. In the meantime. I am
enclosing herewith the certificates and letters duly
signed by me, and as you need them urgently I am
dispatching them first.
Regarding the mangos: Govinda dasi misled
methe mangos are not yet ripened. There are
many mango trees, but the fruit will not be ripened
until late May or June. So for now there is no
abundant supply of nice mangos. So I shall soon be
returning to the mainland for my engagements in
New York, in Boston. and elsewhere. Hope this
meets you all in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

rla Prabhupda's extensive association had left us all deeply inspired to

produce wonderful results for him. Now, while he was away, we worked
with even greater enthusiasm to fulfill the various programs he had
established during his long winter stay with us. The serious disciple sees
the physical absence of the spiritual master as an opportunity to serve
his instructions and thereby continue to have his constant association.
Prabhupda's association had acted as a touchstone, infusing life into our
almost dead stonelike hearts. I wrote rla Prabhupda of the great
enthusiasm which we all felt, and in his reply he expressed his
appreciation. Although he thanked us for stretching out our hands to
help him in his missionary activities, we understood that it was actually
he who was helping us by accepting our service on behalf of Lord Ka
and enabling us to become free from the bondage of material existence.

Kaaawa. Hawaii. March 18, 1969

My dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated March 14,
1969 and I am so glad to learn that everyone in L.
A. working very hard. And Krishna Consciousness
is so nice that you are aspiring for still more work.
That is the sign of spiritual life. In the material
world we want to minimize our activities and take
rest more. But in the spiritual world, there is no
rest and there is no limit of activities. Krishna is
unlimited. His service is unlimited, and the energy
of His servants is unlimited. Although we were in
the midst of ignorance, still if we keep ourselves
alert there is no place of ignorance. I am glad that
you have deposited $100 in the Bank of America
for your consignment of goods. A similar
consignment is being followed by Honolulu, and it
is good that you arc saving money for paying me
 $750 for 5000 BTG's coming out sometime in the
month of June. Yes, the money if it is paid by the
first of June it is all right. As you al-ways desire to
help me in my missionary ambition, so also I am
praying always to Krishna that the boys and girls
who have stretched their helping hand in this
country in this connection may always be in good
health and continue to assist me in my missionary
activities. I am so glad to learn that you arc
prepared to work even harder, as a forward soldier,
to fight the Maya. May Krishna give you more and
more strength. Hope you are well,

Your ever well-wisher,

A. C. Bhaktivedanta Swami

While rla Prabhupda was still in Los Angeles, his personal servant,
Krttikeya dsa, had, like myself, received a notice from the Selective
Service System regarding being drafted into the armed services.
Krttikeya was also unwilling to give up his service to rla Prabhupda,
feeling that all other activities were of secondary importance. This was
not sentiment, but was based on the statement of the rmad-
Bhgavatam (11.5.4):
devari-bhtpta-n pit
na kikaro nyam ca rjan
sarvtman ya araa araya
gato mukunda parihtya krtam
Anyone who has taken shelter of the lotus feet of
 Mukunda, the giver of liberation, giving up all kinds of
obligation, and has taken to the path in all seriousness, owes
neither duties nor obligations to the demigods, sages, general
living entities, family members, humankind, or forefathers."

These obligations would automatically be fulfilled by rendering

devotional service to the Supreme Personality of Godhead. Furthermore,
spreading of Ka consciousness would help to preserve the principle of
the God-centered society conceived of by the founding fathers when
they first established the American nation. Thus, in his capacity as a
preacher, Krttikeya would be fulfilling the obligations of a loyal citizen.
Under rla Prabhupda's guidance, Krttikeya had submitted an
application to be classified as a "ministerial student." By granting
religious persons a status exempting them from active military
participation the government indicated that they appreciated the
necessary role religion must play for a country to be strong. But
Selective Services had never heard of rla Prabhupda, whom
Krttikeya listed as his teacher, nor had they heard of the International
Society for Krishna Consciousness, his religion. Deciding to investigate
the matter more thoroughly, they sent their assistant area coordinator
for manpower to visit rla Prabhupda in his Hayworth Avenue
apartment.
rla Prabhupda, wearing saffron robes and sitting cross-legged on a
cushion, had not presented the standard picture of a religious leader as
envisioned by Americans. Nor, upon first observation, was ISKCON a
normal religion. There were no large church properties, no regular
congregations, nor any of the other obvious signs by which one could
recognize an established religion. There was only a humble, saintly
personality who had come at an elderly age from India and on the order
of his spiritual master to spread what he called "Ka consciousness."
And now he was assisted by a few young American boys and girls.
Although rla Prabhupda could not offer physical opulence as proof of
the authenticity of his movement, he had greeted the American
government's representative with all due respect and explained as
thoroughly as possible his mission meant to benefit the American people
as well as the rest of the world. His mission was not a concoction. It was
inaugurated by the Supreme Personality of God-head Himself, Lord
Caitanya Mahprabhu, five hundred years ago and was based on the
authority of the five-thousand-year-old Vedic scriptures. One who took
to Ka consciousness would solve all of life's problems and make his
human existence successful by returning back home, back to Godhead.
rla Prabhupda outlined the rules and regulations followed by all of his
students, stressing that one who strictly followed such principles was a
genuine religious student.
When the area coordinator had left, he had been impressed by the
gravity of rla Prabhupda's presentation. But the government was not
satisfied with this solitary interview. Before they would grant religious
status, they wanted further proof that ISKCON could meet with the
standards set by older, established religions. They wrote rla
Prabhupda a letter requesting detailed information about the
organization and administration of rla Prabhupda's "ministerial
school." Prabhupda considered this matter as very significant. If the
American government was convinced that ISKCON was a genuine
religion, not only would the devotees be spared the dangers of military
combat, but it would be an important step for our Society toward gaining
acceptance on the highest levels. With the government's cooperation.
the mission entrusted by rla Bhaktisiddhnta Sarasvat hkura to
rla Prabhupda would he deeply implanted within the fertile soil of
the United States.
Prabhupda sent a copy of the Draft Board letter to five of the Society's
leaders.

Kaaawa, Hawaii, March 21. 1969

My Dear Brahmananda, Hayagriva, Tamal

Krishna, Wooma-pati, Dayananda,

Please accept my blessings. Enclosed you will

find the copy of a letter received by me from the
draft board. Please read over it and decide what is
to be done. You can consult together on this
matter and get whatever information is required by
them. And let me know in your next letter about
the matter.
Hope this meets you in good health,

Your ever well-wisher,

A. C. Bhaktivedanta Swami

CALIFORNIA HEADQUARTERS SELECTIVE

SERVICE SYSTEM FEDERAL BUILDING
801 L Street Sacramento,
California 95814

March 14, 1969

International Society for Krishna Consciousness c/o

A. C. Bhaktivedanta Swami
450 l/2 N. Hayworth Avenue
Los Angeles, Calif. 90048

Attention: Swami A. C. Bhaktivedanta Swami

Dear Swami Bhaktivedanta:

This office is charged with the responsibility of

making an administrative determination concerning
the status of the International Society of Krishna
Consciousness as a religion within the meaning of
the Military Selective Service Act of 1967. This
question is and will be of importance to your
organization and to many of its members. We
therefore request that you advise us specifically
concerning tenets and principles of your religion and
specifying the body of scripture or teachings upon
which your organization relies as authority.
If your sect is successful in establishing a
"religion" qualification, then it will be necessary for
us to determine what constitutes a "minister" and a
"ministerial student" within your religion. Since we
already have one application for that classification,
we would appreciate receiving from you information
concerning the following:

1. The names and locations of all seminaries of the

church.
2. The names and addresses of all heads of your
religious schools.
3. Copies of your offered curriculums.
4. A statement as to the requirements for
particular diplomas, certifications, or titles,
indicating courses to he mastered and the time
involved for each diploma, certification and title.
5. A statement as to the rules of conduct and
personal standards required by your religion of its
ministerial students.
6. If your church has affiliation with any other
organized religious body this information should be
given.
7. If your church or school has been recognized
by any public or institutional accreditation, by
whom, and where.
8. Please let us know what your requirements are
 for a ministerial student in your school in the two
following categories: (a) full time and (b) part time.
9. Please state the date your ministerial school
began operating, as such, the number of students
presently enrolled in each of the categories specified
in question 8 above, and the number of students in
each particular year or level of advancement.
10. If your ministerial school is co-educational, we
would like to know the present number of students
of each sex.
11. Please send a roster of your school faculty and
indicate the degrees and academic or religious
accomplishments possessed by each instructor.
We trust you will understand the nature of this
inquiry and will appreciate that such information is
essential if we are to accord to your members, that
have dealings with this agency, their just rights under
the law.

FOR THE STATE DIRECTOR

LT. Colonel, USAF (ret)
Manpower Officer

MALCOLM F. MILLER

As well as forwarding the state director's letter, rla Prabhupda also

suggested how it should be replied to. He wrote:

This is my idea of the general plan for the

questionnaire:
You can work it out more elaborately as may be
required.
 Q.1. The names of all seminaries and their
locations, as follows:
Q.2. Heads of religious schools (presidents of
temples) and addresses.
Q.3. Curriculums: Study of Bhagavad Gt As It
Is; rmad Bhgavatam (3 vol.): Nectar of Devotion;
Teachings of Lord Chaitanya; Vedanta Sutra. (In this
way, arrange the curriculum program around these
our books, and the professors, those who have been
with us ample time, such as Brahmananda,
Hayagriva, Kirtanananda, and have also academic
qualifications.) This is the complete course requiring
to study years. When the first exam in given the
student making passing grade is given the title of
Bbaktishastri, second exam, Bhaktivaibhava, 3rd
exam, Bhaktivedanta. Q.4. (answered above)
Q.5. Personal conduct: Our four principles of
restriction, no illicit sex, no gambling, no
intoxication, no meat eating.
Q.6. Yes, Gaudiya Vaishnava Society in India. 60
missions. hqtrs. P.O. Mayapur, Dist. Nadia; West
Bengal, India.
Q.7.?
Q.8. Requirements are as follows: They should
attend class in the mornings from 7 to 8 A.M. then
during lunch bold kirtan, then from 12 to 4
sankirtana party, evening arati, and MWF evening
classes.
Q.9. July l966;/? Registration of the society in
New York under the religious act of the state and the
copy was submitted to your officer who came to
inquire in Los Angeles. and here is the copy of the
letter wherein it is admitted that the certificate of
incorporation is seen by Mr. R. E. Davis, HC. AGC,
Assistant Area Coordinator.
Q.IO. Yes co-ed. List to be submitted. (List all
members of all temples to be sent by all temples, as
you request.)
Q.II. Faculty and degrees and academic or
religious accomplishments: (List all names of
members who have such, as Brahmananda,
Hayagriva, Satyabhama, Kirtanananda, Lilavati, etc.
who have academic background qualifications.)
Our religious principle is as old as 5000 years and
the whole thing is explained in our recent publication
of Bhagavad Gt As It Is, published by MacMillan,
of New York and London. If required, a copy of this
book may be secured and the whole idea may be
grasped. And this is a missionary society for
enlightening the people about God-consciousness,
which we are preaching as Ka Consciousness. Our
main principles are as follows:
God is the Supreme Lord. The living entities are
qualitatively one with God, or in other words, living
entities and God are one in quality, but by quantity,
God is great. As such the living entities are eternal
servitors and subordinate of God maintained by the
Supreme Lord. This relationship is eternal, therefore
time is also eternal. There are two kinds of nature,
the spiritual nature and the material nature. Material
nature is temporary and spiritual nature is
permanent; material nature is simply temporary
manifestation within the jurisdiction of spiritual
nature. The living entities somehow or other being
entrapped by material nature are meeting all kinds of
material conditions. His birth, death, old age, and
diseases are due to his contact with this material
nature. The living entity is evolving different kinds of
material body numbering 8,400,000 different forms.
The human form is a great opportunity for the living
entity to understand God, the living entity, time,
nature, and different activities. The material
activities are temporary, therefore if the living
entities are trained to transform his activities from
material to spiritual he regains his original spiritual
nature. And after such achievement he is promoted
to the spiritual world, which is far beyond this visible
material sky. All these understandings are based on
authentic Vedic knowledge. The Krishna
Consciousness movement is for enlightenment for all
human beings without any sectarian understanding
of faith. Our principle is that the human being has to
awaken his dormant love of God. Any religion or
faith which teaches this development of dormant
love of God is considered first class religion. There
are various types of religious faiths in the world but
they are imparted according to the students, or
followers, time, place, circumstances, etc. The
principal religions of the world are Hinduism,
Christianity, Mohammedanism, and Buddhism.
Every religion as a matter of principle accepts
authority, God being the supreme authority, and His
representative also is authority. So we have no
quarrel with any type of religion but we simply teach
that awaken your dormant love of God which is
technically called God consciousness or Krishna
Consciousness. We think the whole world or the
entire human society is dwindling their faith in God
so much so that some of them are declaring God is
dead, and some of them are in frustration,
manufacturing different kinds of isms, under
different names. This state of affairs in the world is
 not very satisfactory at least for the advanced and
civilized human society. It is essential therefore that
scientific God consciousness which we are preaching
under the name of Krishna Consciousness should be
broadcast very widely. I came to this country with
this mission, because I know that America, although
richest nation in the world, still there are so many
frustrated youngsters both boys and girls. I started
this movement in 1966, single handedly, but by the
Grace of God, I have now hundreds of intelligent
young student disciples, who have taken up this
movement seriously. They are executing the rules
and regulations as described in statement 5. And they
are feeling happy. Many of them have taken to
household life and they are living very peacefully
with wife and children, and some of the married
couples have gone to England and they have been
preaching Krishna Consciousness movement very
creditably. So this movement is very precious
missionary activities for the present society. I request
the government should very scrutinizingly and wisely
study this movement without being biased to some
stereotyped ideas. It will be good for this country,
and for the whole world at large if this movement is
seriously taken up and broadcast all over the world
by the American people, joined by the English as
well. I think my idea and plan is coming to be true
very soon because I have many intelligent and
sympathetic disciples, both from America and
England.

After reading rla Prabhupda's plan for how to reply to the

government's questionnaire, we could only but admire his expertise. In a
single paragraph he had given a nutshell description of the entire
philosophy of Ka consciousness and the mission of Lord Caitanya
Mahprabhu. And he had described ISKCON and its activities in such a
nice way that it appeared like any other respectable institution,
complete with curriculum and diploma courses. Although rla
Prabhupda could not give any proof of public accreditation, ISKCON
was certainly as bona fide as any other religious seminary.
Before becoming devotees we had had contact with many religious
ministers, and our dissatisfaction with their preaching and
disillusionment with their poor personal examples had been a major
contributing factor to many of us joining the Ka consciousness
movement. After joining the movement, when on occasion we met such
hypocritical ministers, we took the opportunity to explain to them the
actual meaning of religion and the real qualities of a religious person. I
recalled a sakrtana encounter I had with a black Baptist minister. In
explaining the necessity of having a personal relationship with God, I
described how our scriptures provide detailed information about the
name, form, abode, activities, and associates of the Lord. But when I
asked the minister for his description of God according to the scriptures
he studied, he defiantly proclaimed, "No one has ever seen God. Yah
know why? Because He's so big yah can't get far enough away from Him
to actually see Him!"
Our experience with ministerial students was not much better. Those we
met on sakrtana were hardly more convinced about their own religion
than the layman who they would one day have to minister to. In fact,
many of them expressed openly their inability to follow the rules and
regulations required by their religions. We were reminded of a lecture
given by rla Prabhupda in Seattle, when he had me read from a
newspaper clipping describing a home for alcoholic priests which had
recently opened in New Jersey. More than five thousand alcoholic
priests had applied for treatment. Although compared with the
strictness of his Guru Mahrja rla Prabhupda had relaxed the
requirements for becoming Ka conscious, still, the rules were far more
demanding than those of the established religions. Everyone was always
surprised when Prabhupda explained the four regulative principles and
the daily schedule which we followed. Perhaps the Draft Board's
reviewing committee would not consider "holding krtana during lunch,"
"sakrtana party from twelve to four," and "evening rati" as serious
educational activities. But they were educational. And as a result of
these activities, we were making genuine advancement by becoming
purified of all bad habits, which would never have happened by our
merely studying books.
Prabhupda's concise description of the tenets and principles of Ka
consciousness was based on the authority of the five-thousand-year-old
Bhagavad-gt. This would be a surprise to the government, whose only
experience of ISKCON was their contact with rla Prabhupda's young
disciples as they sang and danced on the street. They were unaware of
the solid philosophical basis behind chanting and dancing, which rla
Prabhupda explained as he summarized the Vaiava siddhnta,
describing the soul, the living entity, the material energy, the spiritual
energy, the Supreme Personality of Godhead, and love of Godpure
devotional service, the final goal of life. In his proposed reply
Prabhupda concluded by requesting the government to "scrutinizingly
and wisely study this movement without being biased to some
stereotyped ideas." Ka consciousness was not a sectarian faith. It was
meant for all people, and because it taught one how to develop love of
God, it was a first-class religion. Prabhupda directly hinted at the
failure of other religions as evidenced by the dwindling of faith in God
throughout the whole world up to the point of some people declaring
God to be dead. Civilized human beings should be disturbed at the state
of affairs in the world. From the First Canto of the rmad-Bhgavatam,
rla Prabhupda's purports clearly described the present leaders of
society as unfit, being addicted to all sinful activities of the Kali-yuga.
Surely Prabhupda would have liked the leaders of the American nation
to appreciate the precious missionary activities of ISKCON; with their
assistance, Ka consciousness could be spread so much more
vigorously. He was not, however, going to depend on them, for as he
boldly concluded, his ideas and plans were already coming to
fructification, even without their help. Prabhupda was convinced that
our movement depended solely on the will of Ka, and as it was
already the express desire of Lord Caitanya Mahprabhu that Ka
consciousness be spread in every town and village throughout the world,
it did not require government certification for its success.
rla Prabhupda was teaching us to take advantage of every opportunity
to spread Ka consciousness. Now there was the possibility of the
Draft Board's cooperation, so we should make every effort to secure their
help. Following the guidelines chalked out by rla Prabhupda,
Umpati dsa and I began to work out an elaborate presentation for the
Draft Board, which was later published as part of the first Ka
Consciousness Handbook. By Prabhupda's example we were learning
not to spare any pains or troubles in our preaching work.

* * *

Compared with our previous, material existence, life as a devotee of

Ka was full of bliss. While in the temple, surrounded only by
devotees, or on sakrtana liberally offering Ka consciousness to the
many conditioned souls we met, our mood was a joyous reflection of our
new-found happiness in Ka consciousness. Our ecstatic chanting and
dancing attracted the otherwise preoccupied shoppers in downtown Los
Angeles, and as we stood in line playing our musical instruments,
thousands of persons got the benefit of hearing Lord Ka's holy name.
Viujana dsa playing a tambura was especially attractive as he swayed
to and fro, singing very melodiously, reminding us all of the painting of
Nrada Muni playing on his transcendental v. As people stopped to
watch, we would approach them with Back to Godhead magazines and
invitations to the Sunday Love Feast program.
One thousand invitations were distributed each week, with the contents
changed to suit whatever play was being presented or special event being
celebrated. This system attracted many respectable families in addition
to the usual hippy crowd, so with Prabhupda's permission, we began to
charge an admission fee. For $1.25, a person could enjoy four to five
hours of first-class entertainment: a play, krtana, a lecture, and at last a
sumptuous fifteen-course feast. It was a bargain by any standard! Noting
the enthusiastic response, rla Prabhupda gave full encouragement to
my suggestions for further improvements in the Sunday feast
arrangements.
Kaaawa, Hawai, March 21, 1969

My Dear Tamal Krishna,

Please accept my blessings. Your letter dated

March 18th by special delivery is in hand and it is
so gratifying that you have already save $600 for
the improvement of the temple. So I am very much
pleased. Go on working like this and Krishna will
give you ample moneythere is no scarcity.
Regarding the change of altar, you can do it later
on, but your making up the feast room you can
take care of immediately, because I understand
that 70 or 80 people are coming to eat Love Feast.
So if you decorate that room nicely, necessary
equipment being there, it will attract more people.
Regarding changing altar, I think you should
postpone it for the time being unless you get
Radha Krishna Deity from India. Immediately there
is no need of change of altarwhen the Deity is
arrived I shall give you suggestion how to do it. In
the meantime, a throne may be prepared just on
the sample drawing by Murlidhar. My thanks are
due to Murlidhar for designing the throne which I
have received. Here both Goursundar and Govinda
dasi have very much appreciated the design, and
 they also convey their thanks to him. Your decision
to fix up the feast room first is approved by me.
I think on the receipt of this letter you will be
able to finish it by the 30th of March. Yes, perform
Lord Ramachandra's Birthday as gorgeously as
possible. Some of the particular functions just like
Lord Krishna's Birthday, Lord Chaitanya's
Birthday, Lord Ramachandra's Birthday, and Lord
Nrisinghadev's Appearance Day, all should be
observed very nicely.
I am also very glad to learn that one
Brahmachari has joined you. Please keep him
nicely, because Maya's strength is very strong. I
have received letter from Birbhadra and I am so
glad that he writes so nicely. The certificate of his
initiation is enclosed herewith. Hope you are well.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

Having gained rla Prabhupda's approval, I planned out the

improvements for the feast room with the help of Bhavnanda. We
conceived an exotic scheme, covering the floor with oriental rugs, the
base of the walls with multicolored pastel-shaded throw pillows, with silk
canopies hung over the two doors leading into the feast room. Our
Sunday guests appreciated the authentic, Indian-styled decor, and
attendance at the Love Feast swelled.
Throughout the week we would rehearse plays dramatizing Ka and
Lord Caitanya's pastimes. While in college I had taken an interest in
drama, and now I found that this could be dovetailed in the service of
Ka. In Seattle I had sat with rla Prabhupda for several mornings at
his house as he described the life of Lord Caitanya, which I was writing
as a drama for our devotees to perform. rla Prabhupda very much
appreciated our dramatic performances, as did all the guests. Although
the plays were not very sophisticatedtwo devotees covered by a bed
sheet became a cowthey were an enjoyable way of digesting the
philosophy, and when rla Prabhupda was in Los Angeles, generally
after each play he would speak about the subject which had been
dramatized. We also put on puppet shows, of which the story of Prahlda
Mahrja was everyone's favorite. Viujana portrayed such a furious
Hirayakaipu that everyone became fearful, and rla Prabhupda said
that his performance in that play was the best of all and told us that in
his youthhood in Calcutta he had also been very active as a member of
his school's drama club.
While Prabhupda was confident in our ability to perform sakrtana
and arrange festivals, he was far more cautious in the area of Deity
worship. Prabhupda personally traveled with Rdh-Ka Deities, but
thus far he had installed only the deities of Lord Jaganntha, Baladeva,
and Subhadr, as well as the picture of Paca-tattva, in the temples. To
worship Rdh and Ka would demand a much higher standard. In the
worship of Lord Caitanya and Lord Nitynanda by performance of
sakrtana, there is no danger of offenses being committed. The merciful
nature of Lord Caitanya's incarnation has been very nicely described by
rla Bhaktivinoda hkura in his Navadvpa-Mhtmya: "If one has
heaps of offenses, even worshiping Ka for birth after birth will not
give love of God. Only by chanting the name of Ka after being freed
from offenses can one receive continuous ka-prema. However, the
incarnation of Lord Caitanya is different. A serious person, though
filled with offenses, has the possibility of quickly obtaining love of God.
When the living entities call out the names of the all-merciful Niti and
Caitanya, ka-prema comes looking for those people. The offenses do
not block the way, and they shed tears of ecstasy out of pure love of God.
Very quickly, by the mercy of Lord Caitanya, all offenses will flee, the
heart will become pure, and love of God will blossom. Furthermore, the
offenses of Kali-yuga souls in particular are beyond counting. Therefore,
there can be no other deliverance than Lord Caitanya's name. This is
the proclamation of the scriptures." Our daily performance of sakrtana
was the best service to Gaura and Niti, by whose mercy we could
become free of offenses and thereby qualified to approach Rdh and
Ka. Our enthusiasm for sakrtana and Sunday festivals had given
rla Prabhupda the confidence to establish Rdh-Ka worship
within the temple in the near future, and he carefully supervised the
designing of a throne for the small Rdh-Ka Deities ordered from
India. For the time being, however, he cautioned us to await his further
instructions before proceeding on changing the altar.
By our active preaching, many new devotees were being attracted to join
our movement. This "new blood" invigorates the life of the temple. As it
naturally gave pleasure to rla Prabhupda, I would report to His
Divine Grace whenever a new recruit was made.

Buffalo, New York, April 19, 1969

My Dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated April 12,
1969, and I have noted the contents with pleasure. I
am glad to learn that two new boys, Robb and
Kelly, have moved into your temple. Also, it is
good news that you now have a weekly course in
the university there. Regarding the draft lawyer, I
have enclosed the circular which I am sending out
to the temples.
 I thank you for the nice sentiments you have
expressed in your letter, and I hope this will meet
you in good health. Please convey my blessings
also to the other devotees there.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

NB: I have received the twigs which you have

sent to the Buffalo temple, and please continue to
send them regularly while I am on the East Coast. I
have also received the checks both for me and
Brahmananda. Please consult Mr. Greene and let
me know how shall I reply the letter.

rla Prabhupda was always concerned that proper arrangements be

made to keep the devotees protected from falling into mys grip. Once,
when one of the initiated brahmacrs left to go back to my, it caused
rla Prabhupda great pain, and for days he inquired from me whether
the brahmacr had returned. When a disciple is taken away by my,
the spiritual master laments that he failed to successfully deliver him
back to Ka. The Lord entrusts the conditioned soul into the care of
his devotee, and if the devotee is unable to make good this trust, he feels
himself unworthy of the Lord's confidence. Prabhupda explained that
only with the greatest difficulty were we able to rescue a fallen
conditioned soul from the hands of my. We must take great care,
otherwise within a moment my could easily snatch the soul back into
her grasp. While the Los Angeles temple was developing very nicely, the
activities of the original West Coast temple at San Francisco had
noticeably diminished. In our enthusiasm to travel with rla
Prabhupda from San Francisco to Seattle, we had taken most of the
brahmacrs, including the temple president, Jaynanda, without
considering how things would go in our absence. In addition, the three
most prominent householder couples had gone to preach in London.
Now only a handful of devotees remained. I knew that rla Prabhupda
was always eager to expand our Ka consciousness movement, but
ideally this was to be accomplished without decreasing already existing
programs. When our Santa Fe, New Mexico, temple was closed due to
lack of sufficient devotees, rla Prabhupda had been displeased and
had cautioned me that once a temple is opened, it could never be closed.
Feeling concerned for the future of the temple where I had received my
spiritual initiation, I sought Prabhupda's approval for a short visit to
encourage the devotees there.

Buffalo, New York, April 22, 1969

My Dear Tamal Krishna,

Please accept my blessings. I am in due receipt

of your letter dated April 18, 1969, and I have noted
the contents carefully. Your idea to go to San
Francisco for a short time is nice. Yes, the San
Francisco temple bas deteriorated from its original
position, so please try to reinstate it. Jivananda
and Harsharani may also go there to help. You may
also help to plan for the Rathayatra Festival,
because this tradition must be continued.
Regarding Girish, until I go to New Vrindaban,
Girish may stay there. Otherwise he may be
 admitted in some school. We should not take any
risk of legal implication in this matter. I hope this
will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

NB: I am enclosing one letter for Jaya Gopal

which you may hand over to him.

Prabhupda's brief letter is instructive. If we attempt to assist others in

their service to Ka while fulfilling our own personal service, this
attitude is most pleasing to Ka. In Bhagavad-gt Ka declares that
one who considers himself to be His devotee is not actually so, but one
who sees himself as the devotee of the devotee is factually on the
devotional platform. We see this service mood demonstrated in the
spiritual world, where the topmost devotee of all, rmat Rdhr,
takes the greatest pleasure in arranging for her assistants to meet with
and serve Ka. The gops are also more anxious to see Rdhr
serving Ka than to personally serve Him themselves. Therefore, even
while we are learning to practice the principles of bhakti-yoga, we should
begin to develop this nonenvious mood by performing service to our
Godbrothers and Godsisters.
Among our Los Angeles devotees were two young boys, Giria and
Vrabhadra, the sons of the head pjr, mother lavat. As their older
Godbrothers, we tried our best to help them in their Ka
consciousness, but the boys were actually suffering in the absence of any
properly organized educational program. Prabhupda had instructed that
they should participate in the normal temple programs such as the
classes, krtanas, etc., and that this would ensure their proper
development. But there were other considerations. When the devotees
all went on sakrtana, the boys would have to remain cooped up in the
sakrtana van until three o'clock, for fear of being caught by the school
truancy officials. rla Prabhupda's solution was to take them to New
Vrindaban, where they could grow up in a natural atmosphere and
where there would be less likelihood of disturbance. He was not very
much inclined to see them attend a karm school, for this would destroy
whatever devotional qualities they were now manifesting. At the same
time, rla Prabhupda was even more concerned with the welfare of
ISKCON. If keeping the boys out of school would mean legal
complications for our Society, then he was prepared to sacrifice their
individual needs by enrolling them in a school.
Within our Society, each devotee has his or her own particular
requirements. However, the leaders of our movement should note that
while attempting to satisfy the needs of everyone, first consideration
must always be given to the overall well-being of ISKCON. For example,
sometimes it is found that a crazy person will want to join one of our
temples. Naturally, out of compassion, we may try to give such a person a
place in our temple. But if by accommodating such a crazy man his
presence becomes disturbing to the other devotees as well as to the
normal temple activities, then we cannot accept such a burden and he
should be asked to leave. Devotees must learn to live together as one
large family, being satisfied with whatever Ka gives them, making as
few demands for their maintenance as possible. In this way we shall be
able to accommodate many thousands of people without much difficulty.
Following the example of Rpnuga dsa at the State University of
Buffalo, New York, I made arrangements with some of the local
universities to teach a course in Bhagavad-gt. Without a university
degree, I was unable to teach an accredited course, as Rpnuga was
doing; but I arranged to teach in the Experimental College section,
where the academic qualifications of the teachers were not considered.
Altogether I scheduled courses at U.C.L.A., U.S.C., and one other local
college.
To advertise the Bhagavad-gt course, I printed a small pamphlet briefly
describing our philosophy and distributed it among the students. When I
sent a copy of the brochure to rla Prabhupda, His Divine Grace
approved the contents, stating that Ka was giving me good wisdom
and inspiration. Actually, I had simply quoted from rla Prabhupda's
books; my only credit was that I had faithfully repeated my spiritual
master's words without speculating. Materialistic scholars would have
considered my efforts as mere parrotlike repetition. Their standard of
excellence depends upon constant innovation, whereas our method is to
repeat the words of guru, sdhu, and stra. They are always busy
conducting research to find something new, whereas we are content to
relish the research already completed by the six Gosvms, the principal
disciples of Lord Caitanya. Our university course in love of God was a
stark contrast to the self-motivated competitiveness which characterized
the usual college curriculum, but our classes, complete with chanting
and prasdam, offered a welcome relief from the dry academic university
atmosphere.
To satisfy the college students that I was a bona fide teacher, I dressed in
a suit, but I kept a shaved head and wore tilaka to make them appreciate
that my interest was more than just academic. I explained that I had
lived with and studied under the author of the Bhagavad-gt As It Is,
His Divine Grace A. C. Bhaktivedanta Swami Prabhupda, and that I
was his initiated disciple. The students were very impressed and listened
attentively as I logically presented the Gt's wisdom. I introduced the
mah-mantra as part of an age-old tradition for invoking auspiciousness
while on the path of learning, and after only a few weeks they were
chanting enthusiastically and relishing the simply wonderfuls that I
distributed at the end. Later in the course I took them on a "field trip" to
a "devotional community." In this way I gradually introduced them to
our Ka consciousness movement, and as a result, three very nice
devotees joined. rla Prabhupda always gave great importance to
university preaching, stressing that young, intelligent students are first-
class candidates for becoming devotees.

* * *

With over sixty devotees living under one roof, our La Cienega temple
was literally bursting with activity; we had almost out-grown the
building. But a more serious difficulty now loomed up. Our lease was
nearing termination, and we were faced with the possibility of having to
vacate in the near future. rla Bhakti-siddhnta had always preferred
that his disciples rent their properties and thus avoid undue attachment
and the entanglement which comes from owning property. But Indian
law guaranteed the protection of the tenant, and possession was nine-
tenths of the law, especially once a Deity was installed. Even if the
building was only rented, no one would ever have thought of serving an
eviction notice on the Deity. Unfortunately, our American law-makers
and landlords lacked such fine sentiments. When I proposed to rla
Prabhupda that we relocate to a bigger and better facility, His Divine
Grace immediately approved the idea.

Allston, Mass., April 26, l969

My Dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated April 19,
1969, along with a pamphlet regarding your UCLA
meeting. The pamphlet is very nicely done, and
you have diagnosed the disease very well,
increasing the material temperature to I07 degrees
and calling death immediately. I think by the Grace
of Krishna you are getting good inspiration from
within as Krishna is giving you good wisdom. Your
explanation for getting a new place bigger than the
present one is approved by me in all respects. I
think Ka's plan is working and as you have
already informed Mr. Leo Brown to find out a big
place for us, Krishna will help us very soon. The
Los Angeles plan as described by you is so nice.
The climate in Los Angeles is very much suitable
for me, and if by Krishna's Grace we can have a
nice headquarters for the Western side, as planned
by you, I shall be glad to place myself at your
disposal. I am now seeking to sit down simply for
training preachers and diverting my attention for
completing the translation work of rmad-
Bhgavatam, but I do not know where Krishna will
like me to do this work. But your nice plan makes
me hopeful that Los Angeles may be the suitable
place. We have certainly to develop the New
Vrindaban plan, but side by side the Los Angeles
plan should also be executed. I do not know how
Krishna will help us, but your idea is very excellent.
From yesterday, since I have come to Boston,
I am feeling little backache. There is no unbearable
pain, but when I stand up or walk, it is a little
difficult. I think it will be cured within two or three
days. So without investing further money in our
present temple, because it has now become
uncertain, we shall carefully save some money for
investing in some new place. As our devotees are
now coming by cars, we can go to a distant place
undoubtedly. I have seen that there is one church
just near the Bank of America on La Cienaga
Boulevard. I do not know to which sect this church
belongs, but that church is very suitable for your
described purpose. There are many churches
everywhere like that, and if some of the proprietors
are convinced, we can utilize such churches for
this Krishna Consciousness movement for the
general welfare of the mass of people. Why not
approach the proprietors of such churches? I know
it is very difficult, but there is no harm if we
approach. Certainly when we have our new place,
we must elaborately arrange for the artist
department in charge of Srimati Devahuti, the
mother of Indumati. She is a very nice lady, and
please offer her my thanks for joining this
movement. I hope she will take care of the boys
and girls as their mother. So all of our ideas can be
fulfilled very nicely if we actually get a nice place.
Search it out and surely Krishna will help you. I
hope this will find you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

P.S. The draft board letter must be replied now.

It cannot be delayed anymore. ACB
While passing the Bank of America on La Cienega Boulevard, rla
Prabhupda had seen a vacant church. Such unused churches, rla
Prabhupda would point out, are a symptom of Kali-yuga. People have
no interest in spiritual life. At the same time, religious leaders have no
real idea of God, neither are they following any genuine process of
purification. They find little reason to open the doors of their church
more than once a week, and when attendance becomes very poor, they
are forced to sell.
rla Prabhupda envisioned how these neglected churches might once
again be employed in the service of God, fulfilling the purpose for which
they were constructed. Often the properties were very large, and to
purchase them was far beyond our means. But Ka consciousness was
not a sectarian cause. Lord Caitanya's mission was to propagate
santana-dharma, the eternal religion of love of God, meant to be
embraced by all the conditioned souls of the universe. As Lord
Caitanya's representative, rla Prabhupda wished to offer the church
leaders an opportunity to participate in the mission of God
consciousness by allowing the devotees the use of their spacious
properties. Unfortunately, the church leaders were usually sectarian and
lacked such broad-minded vision. Once, when the devotees approached
the elders of a prominent church in England which had been placed up
for sale, the eldermen refused to sell the property when they understood
that ISKCON was the buyer. Later, the devotees saw that it had been
converted into a nightclub, and in place of the altar, a bar had been
constructed.
rla Prabhupda was not discouraged by such apathetic responses. After
all, this was the material world in the darkest of the four ages, Kali-yuga.
It was not expected that the conditioned souls would immediately
appreciate the beneficial mission of Lord Caitanya. Nevertheless, it was
his duty to offer them an opportunity to engage in the Lord's service,
even if there was only a slight chance of their accepting his proposal.
Prabhupda would often repeat the Bengali proverb that when going
hunting, one should shoot for the rhinoceros. There is no discredit even
if one fails to bring down such a tough opponent, and if his attempt is
successful then there is all praise. We recall how years later Prabhupda
asked Tripurri Swami to approach the authorities of O'Hare
International Airport and request them to change the name of the
airport to OHare Ka Airport. rla Prabhupda was looking for a
suitable place to establish his Western headquarters. In his letter he
spoke of developing the Los Angeles plan along with the New
Vrindaban plan. Such divergent schemes would demonstrate the broad
range of Ka consciousness. At New Vrindaban, rla Prabhupda
wished to show how devotees could live peacefully, meeting all of their
needs simply by protecting the cows and tilling the fields, offering all the
results to Ka. The rural setting of New Vrindaban, with its natural
life-style, would be an appealing alternative to the hellish atmosphere
created by the ugra-karma civilization. Living in these cities without
Ka consciousness was abominable, and the availability of unlimited
varieties of sense enjoyment caused the people to become bound ever
more tightly in the grips of my.
rla Prabhupda's Los Angeles plan offered genuine relief by training
preachers who would go out daily to distribute the transcendental books
which he was writing. By the propagation of the sakrtana movement
they would awaken the dormant consciousness of the inhabitants of the
city. The city temple was meant to be a hub of activity, which
Prabhupda compared to a military base, and the preachers, like soldiers,
would go out daily and drop their bombsthe transcendental books
for destroying the net-work of my. The teachings of Bhagavad-gt and
rmad-Bhgavatam would remove the ignorance of the conditioned
souls and inform them of their real self-interestperformance of
devotional service to Ka. Thus the two schemes of New Vrindaban
and Los Angeles could combinedly demonstrate the solution to all the
problems of material existence. In retrospect, we see how Ka fulfilled
rla Prabhupda's desire more than he ever expected, by giving him
hundreds of communities like New Vrindaban and Los Angeles spread
to every corner of the world.
In every community devotees live as one large spiritual family. To join
Ka consciousness and undergo initiation means to enter into the
eternal family of Ka. Although we may have had so many
relationships in the material world, these are no longer very much
important. Now we must attend to the new spiritual relationships of
guru and disciple, Godbrother and Godbrother, Godsister and Godsister,
etc. Prabhupda's request that Devahti ds, the elderly initiated
mother of one of the devotees, take care of the boys and girls as their
mother is very instructive. Our attachment to the body and the
relationships formed on account of the body is the cause of our repeated
birth and death in this material world. We must learn to see ourselves, as
well as others, on the platform of spirit beyond the designation of these
particular bodies. In such consciousness, free from any material
considerations, we can engage in continuous service to Ka and His
devotees and at the end of this life very easily enter into the abode of
Ka.
Prabhupda's letter encouraged us to push forward our preaching even
further. When we first entered Ka consciousness our only thought
was how to find some relief from our material suffering. But taking
Prabhupda's medicine of chanting, dancing, and feasting made us
strong and enthusiastic to offer this most valuable gift to others as well.
We had observed carefully how he played on his karatlas and mdaga,
how he would answer and defeat all challenges in the evening and
Sunday lectures, and how he enthusiastically cooked and distributed
ka-prasdam, and we were eager to try out all that we had learned,
especially while he was away preaching in other temples.
With great enthusiasm we pushed our sakrtana to every corner of the
city, and when we saw the inhabitants of Los Angeles drenched with the
holy name of the Lord and Back to Godhead magazines, we pushed
forward into further outlying cities and towns. Spreading Ka
consciousness meant to declare war on my, and as courageous
preacher-soldiers we were eager to take up such a challenge. In such a
fighting spirit I sent rla Prabhupda a map outlining our battle plans.
Each of the major towns and cities of Southern California was circled as
a possible future center for establishing a sakrtana base.
Nothing could have been more encouraging to rla Prabhupda, for
this, after all, was why he had come to the West at such an advanced
age.

Allston, Mass., May 6, 1969

 My Dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your very nice letter dated
May 2, 1969, and the attitude which you are now
maintaining for rendering service to Krishna will
certainly induce Him to bestow you with all His
blessings more and more. I am sending herewith
one program for the 18th of May which may be
called Noukabihar. The song in this connection is
also given and you may properly utilize it along
with the translation. The next program on the 25th
I shall send you in my next letter, and that is
known as Rairaya. I understand you want every
Sunday some program, and I shall try to help you
as far as possible. Your statement that the program
there could be to establish a large center for
training preachers is very, very encouraging. I want
my disciples to preach now. Here in Boston,
sometimes I allow the students to speak, and it
appears very hopeful.
As you are increasing your Sankirtan Movement
to cover a great distance of 150 mile-radius it is still
more encouraging. I am sure that because you are
in serious and sincere attitude of service to
Krishna, He is giving you all good counsel to
propagate these transcendental activities. I am also
so glad to know that the recent plan of observing
various kinds of festivals is drawing wonderful
results. I wish I would have been present there to
see things so nicely going on. Your idea that when I
am in Los Angeles I shall simply lecture on
Sundays, and on the weekdays the boys will
lecture so I shall be free to go on with my
translating work is very stimulating. I am also glad
to learn that you are going to San Francisco to
adjust things there. By the 12th instant, when you
are there, you should help arrange for the
Rathayatra Festival. This is to take place some
time after the 15th of July, and you can fix up the
days from the 20th of July to the 27th of July.
There is every possibility of me observing the
Rathayatra Festival in London, because I received
one letter from Shyamsundar, and they are
seriously attempting for this occasion, and they are
thinking of inviting me during that period.
Shyamsundar wants to give me a grand reception,
and he is trying his best for this level. But if I am
not invited there, then surely I shall return to Los
Angeles by the middle of June or earlier. The
college courses and university courses should be
very carefully taken because there is very, very
great hope from those quarters. In Buffalo I have
seen Rupanuga has done wonderfully, and some of
thc students are already attracted to this Krishna
Consciousness Movement. Similarly, Pradyumna is
also doing in Columbus, and I shall see personally
when I go there on the 9th of May.
So we have to train preachers, and they will go
to the students in public institutions to educate
them in Krishna Consciousness. So if our men
simply study our books and magazines, and
assimilate them nicely and clarify as soon as there
is some doubt, then surely we shall drive out all
these so-called yogis and propagandists who are
simply cheating the innocent people to solve their
peculiary problems. Regarding the Radha-Krishna
Murtis, they may be kept for the time being, and
when I go there I shall take care of them.
Regarding my backache, the 10% balance appears
to be out of my body, but after all, the material
body can be infected at any time, so we should not
bother very much about it. We must simply go on
with our activities in Krishna Consciousness.
Please convey my blessings to the others there
with you. I hope this will meet you in good health.
 Your ever well-wisher,
A. C. Bhaktivedanta Swami

enclosures: Festival Plans

NB: When you go to San Francisco on the 12th

you may bring the 10" Deities with you. When
Jivananda goes to Hawaii he should bring these 10"
Deities with him. The 12" Deities will be for Los
Angeles.

NB: I have just received one letter from

Upendra, and he is thinking of obtaining a nice
church in Seattle. As he may be needing 500 very
soon for down payment, your Los Angeles temple
may help by loan of whatever money he will
require in this connection. ACB

P.S. The new big place which you are searching

may be sufficiently big so we can start our Press
also. ACB

By leaving the security of Vndvana on the order of his spiritual

master, rla Prabhupda had taken all risks, and now Ka had sent
him so many young men and women to assist in his mission. His
foremost desire was to see his disciples take up the preaching work on his
behalf, and toward this end he was working continuously to give us so
many devotional books. We had only to assimilate the teachings and
explain them in our own words to guarantee the success of our
preaching. One might study the philosophies of so many great thinkers,
but none would prove as satisfying as the teachings of Lord Caitanya.
The American public, however, was as yet unfamiliar with this sublime,
transcendental philosophy, and they would have to be convinced with
all good argument and reason. They would not easily embrace a way of
life which required that they give up all of their sense gratification.
Prabhupda pointed out that college and university courses must be
"very carefully taken." We would have to repeat, without any change,
whatever we had heard from him and what was written in his books.
This, he said, had been his only credit: he never adulterated in any way
the eternal instructions which he had received from his Guru Mahrja,
instructions which had been so carefully preserved over five thousand
years by the previous cryas. Indeed, it was because of the great care
taken by each disciple to repeat without change the words of his
spiritual master that our line of disciplic succession was still intact. Care
in preaching applied not only to the subject matter but also to how it
was presented. A devotee must be very humble if he is to induce others
to accept the medicine of Ka consciousness. Deeply enmeshed in
material consciousness, people are suffering like jaundiced victims, and
although the cure of Ka's sublime activities is sweet and nectarean,
they find it bitter due to their diseased condition. Only by humility and
tolerance can they be induced to take our cure, which alone can save
them. As an ideal Vaiava, Prabhupda's words and actions were always
full of humility. Once, in Bombay, he had addressed an assembly of the
leading businessmen, who despite their pious backgrounds were quite
wordly-minded. He began by praising them as having all good qualities,
being very learned persons, charitable, with all clean habits. "Therefore,"
he said, "I beg you, bowing down before you with straw between my
teeth, to please take this mercy of Lord Caitanya Mahprabbu." Such
humility is characteristic of a pure devotee. Being self-satisfied, he has
nothing personally to gain from the association of worldly personalities.
But out of compassion for the suffering of the fallen conditioned souls,
with the humility of an animal who has straw between his teeth, he
works to lead everyone back to his master, Ka. As the perfect teacher,
rla Prabhupda also demonstrated how a devotee must tolerate
inconveniences. Although he had been suffering from a backache,
Prabhupda had not allowed this to deter his service to Ka.
Sometimes a disbeliever may question how the spiritual master's body
can be transcendental and still become ill. The pure devotee's body may
be made of material elements, but as an iron rod placed in the fire acts
like fire, the pure devotee's body is as good as spirit, being employed
always in the service of the supreme spiritual Personality of Godhead.
Our crya rla Rpa Gosvm has given his definitive opinion:
dtai svabhva-janitair vapusa ca doair
na prktatvam iha bhakta-janasya payet
gagmbhas na khalu budbuda-phena-pakair
brahma-dravatvam apagacchati nra-dharmai
"Being situated in his original Ka conscious position, a
pure devotee does not identify with the body. Such a devotee
should not be seen from a materialistic point of view. Indeed,
one should overlook a devotee's having a body born in a low
family, a body with bad complexion, a deformed body, or a
diseased or infirm body. According to ordinary vision, such
imperfections may seem prominent in the body of a pure
devotee, but despite such seeming defects, the body of a pure
devotee cannot be polluted. It is exactly like the waters of the
Ganges, which sometimes, during the rainy season, are full of
bubbles, foam, and mud. The Ganges waters do not become
polluted. Those who are advanced in spiritual understanding
will bathe in the Ganges without considering the condition of
the water." (Nectar of Instruction)

A pure devotee is always tolerant and is not affected by material

circumstances. He realizes that the spirit soul is actually transcendental
to material conditions, and he therefore always acts on the spiritual
platform. By the grace of Ka he is able to conquer over even the most
dangerous circumstances. rla Prabhupda, as a paramahasa Vaiava,
manifested all of the twenty-six qualities of a pure devotee. Seeing his
spotless character and wonderful activities, we all aspired to follow in his
footsteps.

CHAPTER FIVE

CHAPTER FIVE
Preaching in Separation

When rla Prabhupda left for Hawaii he had promised to return to

Los Angeles soon, after visiting his East Coast centers, where the
devotees had not seen him for many, many months. But from, Boston
Prabhupda had written of going directly to London instead of returning
to Los Angeles. Having had his association for five consecutive months
we were confident that he preferred Los Angeles to any other place, and
now, hearing of Prabhupda's suggestion to go to London, we felt
neglected. As a young child taking his first steps looks for his parents'
approval, we wanted Prabhupda to personally observe our first attempts
at preaching. We had decorated the prasdam room so nicely that many
more guests were coming; and in the near future there would be the
Ratha-ytr festival in San Francisco.
It was not out of neglect, of course, but out of a desire to encourage all of
his disciples who were serving him with equal sincerity that made
Prabhupda occasionally change his plans. Whatever love we may have
felt for him, our spiritual master's loving concern for us was far deeper.
His pure devotion to Ka included compassion for all Ka's parts and
parcels, and especially for those who had surrendered their lives in His
service. But ultimately his purpose centered on fulfilling the desire of his
Guru Mahrja, and this preeminent concern guided all of his actions.
The devotees in London had taken the greatest risk by going to a foreign
country on his behalf, and he felt compelled to reciprocate this great
assistance to his Guru Mahrja's mission. If the opportunity presented
itself, he would immediately renounce all other invitations in favor of
going to London.
There was great competition, therefore, for our spiritual master's
attention. Unlike competition in the material world, this was purely
spiritual, being based on love. When a devotee sees that someone else is
able to serve Ka in a better way than he, he pays obeisances to such a
devotee and offers himself in assistance. With happiness he observes
that devotee's great fortune and prays that one day he may also be able
to equally please Ka. The perfect example of such devotional
sentiments are found in Ka's foremost devotees, the gops. When the
German edition of The Nectar of Devotion was first offered to rla
Prabhupda, he particularly appreciated one of the paintings in which
all of the gops are pushing rmat Rdhr toward Ka. Prabhupda
commented that in the material world, women are naturally envious of
each other, but in spiritual life that envy is replaced by love for Ka.
As no one could please Ka better than rmat Rdhr, the gops
were very eager for Her to be with Ka. By seeing Her serve Ka,
their desire to be personally with Ka was fulfilled. In the same mood,
Rdhr finds more satisfaction in arranging for Ka's meeting with
the gops than in being with Him Herself. Sometimes, to increase their
love, Ka gives up the association of Rdhr and the gops in favor
of His other friends. In a similar way, rla Prabhupda encouraged our
friendly competition and thus increased our transcendental anxiety for
his association.
Although there were so many devotees in our Los Angeles center,
Daynanda and Nandar were still the only householder couple.
Despite the fact that the devotees all lived in one building, the thought
of marriage hardly entered our minds, and this was even more surprising
considering our ages were mostly between eighteen and twenty-five.
Actually, the reason was that we had little time for such thoughts, being
fully engaged in preaching activities; and because that preaching was
upmost in our minds, we were very satisfied, sharing warm, friendly
relationships with each other. Coming to Ka consciousness was a
relief from the game of chasing the opposite sex, the main preoccupation
of the karms. But when in his next letter rla Prabhupda mentioned
that he wanted to create more sannyss, I, at least, was startled.
Columbus, Ohio, March 13, 1969

My Dear Tamal Krishna,

Please accept my blessings. I thank you very

much for your letter dated May 9th, 1969, and I
have carefully noted the contents. I am pleased to
note that you are doing nicely for giving the
student community to hear about our Krishna
Consciousness Movement. Yesterday, at the Ohio
State University we had a tremendous meeting,
and nearly two thousand students were dancing,
clapping and chanting along with us. So it is clear
that the student community has a nice potential for
accepting this philosophy. I will not be going to
North Carolina as I had planned, but I am sending
Kirtanananda Swami in my place because they
have extended my program here in Columbus. So
now I have to create more sannyasis to lecture on
our philosophy, and I shall pick these sannyasis
from the brahmacharis who are firm in their
decision not to marry.
Your next festival will be as follows: RIRYA
on this day the Gopies played by making
Radharani a Queen, and She is seated on a
gorgeous throne, and Krishna is made as Her
 doorman of the palace, so He is standing by the
throne-room with a sword. So this is one Pastime
arranged by the Gopies, and there is nice feasting,
dancing and singing on account of the coronation
of Srimati Radharani.
You have asked about my traveling schedule,
and I shall see if London will invite me, and if not,
then I will return to Los Angeles at the utmost by
the end of June.
Please convey my blessings to all of the other
devotees there with you in Los Angeles temple. I
hope this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

NB: Enclosed is one letter received from

Chidananda, which you may read and do the
needful.

P.S. The Los Angeles consignment from

Calcutta is dispatched on 10th May 1969. Take
delivery of the documents from Bank of America
by the 10th of June 1969 or enquire.

rla Prabhupda had always warned that sex life was the root cause of
material existence. I certainly wanted to avoid entanglement with
women, but it was not easy, especially as in the course of managing I was
often forced to deal with the brahmacris. I did not want to be
mithycra, a false pretender, and in this respect I had approached
Prabhupda proposing that perhaps it would be better for me to get
married. But the proposal had not met with much enthusiasm from rla
Prabhupda, who remained silent as I made my suggestion. Then with
utmost gravity, Prabhupda had very directly asked, "Are you interested
to preach Ka consciousness?" "Of course I am," was my immediate
response. "Then you had better forget this idea," rla Prabhupda had
replied, and the matter had ended abruptly there. I felt relieved,
thinking that rla Prabhupda had saved me from a great mistake
which would surely have hindered my preaching.
In reading this latest letter, I felt certain I would be among Prabhupda's
choice of sannys candidates. Krtannanda Swami was the only
sannys in our entire movement, and I had never met him. But I knew
that being a sannys meant turning one's back forever on the idea of
having a relationship with a woman. It would have to be a resolute
decision, one which could never be reversed. If one associated with
women as a brahmacr, then there was the possibility of marriage, but
once taking the vow of sannysa, such an alternative was no longer
available. Therefore the decision had to be very carefully considered,
lest in a premature state of mind a hasty conclusion was reached. That
would certainly lead to falldown. I decided to discuss the matter with my
senior Godbrother Brahmnanda, upon whom Prabhupda depended so
heavily in all the affairs of our East Coast temples.
I learned from Brahmnanda that rla Prabhupda had already
approached him with this proposal, but Brahmnanda had thought it
best to wait. Later, upon his return to Los Angeles, rla Prabhupda
actually raised the question directly to me. I explained that as my older
Godbrother Brahmnanda dsa wished to wait for some time, I thought
that this would also be the best course for me to follow. Knowing this to
be an important decision, rla Prabhupda accepted my answer and did
not pursue the matter any further.

* * *
 It was time to visit San Francisco. Upon arrival I immediately sensed
that things had deteriorated. Gone was the enthusiasm of one year
earlier, when every day was a new adventure in preaching. The few
devotees left had maintained the daily lunch program, but they no
longer went out to perform sakrtana. As a result, attendance at the
temple was pooronly a few burned-out hippies. Seeing this state of
affairs made me very unhappy.
I decided to cross over to Berkeley, where two devotees, Dna-daylu and
Mkhanalla, were attempting to establish a preaching center in the
university section of town. San Francisco, Oakland, and Berkeley are
situated together on the San Francisco Bay. But whereas San Francisco
and Oakland are large, multifaceted cities with important commercial
and industrial developments, Berkeley has retained the atmosphere of a
small college town. The large University of California campus, with its
forty thousand students, together with considerably more pleasant
weather than its two sister cities, has always attracted a youthful
population.
I found Dna-daylu and Mkhanalla preparing a large feast, assisted by
a few friendly college students. Without any permanent location, they
were holding programs in sympathetic persons' homes, much as we had
done with Prabhupda when we had no temple in Los Angeles. The
atmosphere was full of excitement. They explained that each day they
had been preparing a large feast from donated foodstuffs, and before the
feast they would bold a krtana procession down the main street and
onto the university campus.
When their cooking was completed we went outside and, playing
mdaga and karatlas, began the street procession. Within a short time
there were more than one hundred persons following, enthusiastically
chanting and dancing with us in anticipation of the feast which was to
follow. Dna-daylu directed me to lead the krtana to Telegraph
Avenue, now crowded with thousands of students on their lunch break.
Gradually we made our way to the campus. It was lunch hour, and the
authorities made no objection as we moved along through the spacious
grounds into the woods which formed a part of the campus. There, in a
very idyllic setting, Mkhanalla, who had somehow managed to bring
the large cooking pots filled with foodstuffs, directed the distribution of
the feast. While he did this, Dna-daylu gave a short talk, presenting
Ka consciousness in a style particularly appealing to the youthful
crowd.
I was very impressed. Here were two young devotees alone organizing a
wonderful program. And they were doing it each day! They had not had
the benefit of rla Prabhupda's personal training, as we so fortunately
had in Los Angeles. There was no Deity worship, no large temple
facility, nor any regular classes. But they were enthusiastic to spread
Ka consciousness to othersthe essence of Lord Caitanya's
movement. It was a striking contrast to the devotees in San Francisco.
In a way, they each had what the other lacked: in San Francisco there
was regulated temple life, while Berkeley had an enthusiastic sakrtana
mood. Knowing the importance of both, I encouraged the two groups to
work together, especially for the forthcoming Ratha-ytr celebration.
Together we formulated plans to make the festival a grand success.
When I left, I sent rla Prabhupda a report of my visit and concluded
by mentioning the devotees' resolution to cooperate together for
organizing the Ratha-ytr festival.

Moundsville, West Virginia, May 23, 1969

My Dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated May 17,
1969, and I am so glad to learn that your presence
in San Francisco has not only settled up the
tension, but also has improved the conditions.
Krishna is gradually giving you power to serve Him
more and more nicely, and thus you are one of the
future strong pillars of the society. Your idea for
training preachers in Los Angeles and my staying
there is already approved. Most probably, if I do
not go to Europe, I shall rectum there by the end of
June. In the meantime I shall be glad to know what
is the position of your finding out a better place. I
do not know whether or not Kartikeya has arrived
there yet in San Francisco, but it is understood
that be has left Hawaii.
The Rathayatra Festival program as suggested
by you to invite many new people is very
encouraging. Please do it very seriously, and make
San Francisco a perfect New Jagannath Puri. I
think it will not be difficult because in San
Francisco there are many nice devotees such as
Dindayal, Chidananda, Makhanlal, as well as new
devotees, such as Ojasvi and Devaprastha. The
devotee more or less depends on his
transcendental enthusiasm, patience and firm
conviction. These things will surely help him to
reach perfection. Since I have come to New
Vrindaban I have not received any new letter from
you, but your letter encourages me, so please send
one weekly to me. Your proposal to open a center
in Laguna Beach is also very nice. You have to
open so many centers in the future, so I wish that
 Krishna may give you a long life to discharge this
duty. I hope this will meet you in good health.

Your ever well-wisher.

A. C. Bhaktivedanta Swami

P.S. How T.L.C. is selling?

I have just now received your most recent letter,
and I thank you very much for it. The most
important point is about the lawyer, and I think you
may take advantage of his service if you think he
will actually grant us the desired status in Los
Angeles. I am very pleased with your schemes for
spreading Krishna Consciousness on the West
Coast, and I think you should manage organization
of our propaganda work on the West Coast. I am
sending by separate post a very excellent picture
which Murlidhar may paint and which may be used
for the next Festival, Dadhibhanda. Hope you are
well. ACB

rla Prabhupda had given San Francisco the name New Jaganntha
Pur, in honor of the appearance of a small Deity of Lord Jaganntha
discovered by ymasundara's wife, Mlat, while browsing through a
curio shop. Prabhupda himself had worshiped Lord Jaganntha in his
childhood, when along with his young friends he had celebrated the cart
festival commemorating the Lord's ride to the sea accompanied by His
brother, Balarma, and sister, Subhadr. Now it was Prabhupda's desire
that Jagan-ntha Ratha-ytr be observed as an annual function by the
entire city of San Francisco, just as in the original home of Lord
Jaganntha at Pur. Under Prabhupda's supervision the devotees had
thus far held two Ratha-ytr festivals. To prepare for the festival was an
intense endeavor for all the devotees, who by pleasing Lord Jaganntha
received His magnanimous blessings in reciprocation of their devotional
service. And the public at large was also able to share in this mercy by
having darana of the Lord's transcendental form as His traveling cart
passed through the city streets. The Ratha-ytr festival had proven to
be a wonderful way to attract new devotees and bring thousands of
people into contact with our movement, and now the devotees in San
Francisco were inspired by rla Prabhupda to feel that observing
Ratha-ytr very grandly was their special duty.
Spreading Ka consciousness is the personal desire of Lord Caitanya
and Lord Nitynanda, who directly guide the bona fide cryas in
finding the ways and means to establish eternal religion. Programs
established by the spiritual master may not always seem productive,
causing the disciples to doubt the value of a particular activity.
Especially after the spiritual master disappears, the devotees might
altogether neglect a particular program established during the spiritual
master's lifetime, thinking that due to changing times, a particular
instruction may no longer be applicable. However, in the Ka
consciousness movement we must always be on guard lest such faulty
mentality develops. By disobeying the spiritual master's instructions, one
commits the offense of considering him an ordinary person. For the
disciple, the order of his spiritual master is eternal and does not depend
on time or circumstance. A sincere disciple must make every endeavor
to carry out the plans of his spiritual master, even if he cannot
understand the purpose. Advancement in Ka consciousness depends
on pleasing one's spiritual masterthis principle is the essence of all
Vedic injunctions. Some of the gurus instructions are meant for all of
his disciples, while others may be given individually. In either case, each
devotee should cling to such instructions as the very means of
connection with his spiritual master and thereby with Ka. One who
gives up such orders disconnects himself and thereby commits spiritual
suicide.
 In the above letter we see rla Prabhupda's concern for his servant
Krttikeya, who left Hawaii without permission. The spiritual master is
always anxious for his disciples to continue the service they are
entrusted with. On a larger scale, his concern is to see that the great
endeavor he has made during his lifetime may not become dismantled on
account of his disciples' neglect. Sincere disciples should work faithfully
to carry out every instruction of their spiritual master and thus reassure
him that such neglect will never take place, even after his departure.
A perfect example of such a sincere disciple was Jaynanda dsa.
Although a college graduate, Jaynanda had been willing to drive a
taxicab all day long, knowing that supporting the San Francisco temple
was pleasing rla Prabhupda. When he understood that Prabhupda's
strong desire was to expand the sakrtana movement, without
hesitation be gave up his position as temple president to become the
sakrtana party driver. It was also with Jaynanda's help that
Prabhupda was able to publish the Teachings of Lord Caitanya:
Jaynanda financed the printing with his life savings, which he gave as
his guru-daki. After the book was printed, rla Prabhupda gave half
of the copies to Jaynanda, with the instruction that he personally sell
them. This was actually the most important work, and he gave it to his
most sincere disciple. Up to that time, no one besides rla Prabhupda
had seriously attempted to sell big books. In New York City, Prabhupda
had personally sold his Bhgavatams by going store to store; other than
this, the daily sakrtana parties sold only Back to Godheads.
With complete faith in the words of his spiritual master, Jaynanda took
up the task with fixed determination. Each day he would go out alone,
sometimes in Los Angeles and sometimes driving hundreds of miles to
other cities, to place a few books in each book shop he found. It was not
unusual for Jaynanda to spend an entire day selling only one or two
books, yet he never became discouraged, nor did he ever complain of any
difficulties. While the other devotees enjoyed constant association with
each other, Jaynanda's service required that he go out alone. But he felt
no loneliness, having his spiritual master's order as his constant
companion. The scriptures state that there is no distinction between the
spiritual master and his instructions, and it was this realization that
enabled Jaynanda, an ideal disciple, to attain perfection.
 * * *

The many Vaiava festivals described by rla Prabhupda were

opportunities to attract the local population by introducing them to the
Vedic culture in a very pleasant way. To celebrate Dadhibha, we
recreated the pastime of the gops churning butter by fashioning a large
churning pot out of a ten-gallon steel milk container. Each guest took
turns working the churning rod, and at the end we all enjoyed eating the
fresh butter after it was offered to Ka. For another festival,
Naukdhihra, Viujana and his assistants made beautiful puppets to
depict the pastime of Rdh and Ka in Their flower house. The
puppet stage was constructed within a latticed framework, and as a part
of the play, the guests were invited to help make Ka's flower house by
covering the latticework with fresh roses picked from our garden. The
beauty of Rdh and Ka within Their flower house was so captivating
that everyone completely forgot They were simple puppets. Even rla
Prabhupda, when He received photographs of the occasion, could not
stop looking at how beautiful They were. He was so much appreciative
that he sent one picture to be used as the front cover for Back to
Godhead magazine. rla Bhaktisiddhnta Sarasvat hkura had
described that by making dolls to depict the philosophy of Ka
consciousness, thousands of persons could be attracted, so rla
Prabhupda must have been especially pleased to receive these photos,
taking them as a confirmation of the blessings of his Guru Mahrja. His
next letter further encouraged our various preaching programs.

Moundsville, West Virginia, June 1, 1969

My Dear Tamal Krishna,

Please accept my blessings. I am in due receipt

of your letter dated May 28, 1969, and I am glad to
note that our temple activities are effecting good
results. The boys and girls from the neighborhood
are coming to help the temple activities is the good
result of our attempts. The temple center is started
just to present example to the neighboring
residents how they can make a small temple in
each and every home. It is not necessary that
hundreds and thousands of people will live in our
temple, but if we can make effective propaganda,
then the neighboring residents, householders, will
be inclined to be initiated and follow the modes of
temple life. So you encourage the visitors, boys
and girls as well as married couples, to understand
the value of life and how they can peacefully and
happily live if they follow the routine worship
method in the temple and establish this in their
home to be happy in all respects. Krishna
Consciousness Movement is actually an attempt to
make all people happy generally and, becoming
liberated in this life from material contamination,
they'll be thus eligible to enter into the Kingdom of
God after quitting this body.
I am very glad to know that one rich Indian, Mr.
Raj Anand, is prepared to contribute some money
for our temple activities. Of course your idea that
when I go I shall talk with him and get some big
contribution from the Indian community is all right.
But my mission will be more successful if the
Americans construct a temple, although we have
no distinction as to American or Indian; anyone
can do it. The best thing will be that since you are
trying for a better place, why not try to purchase a
nice church if it is available, or a big land within
reach of the city with some old hutments. If you
find such a place, then you can ask the Indian
gentleman to pay for the down payment amount,
which may be 10 or 20 thousand dollars. Then we
will arrange for the monthly payments. Or if you
think it best to wait until my arrival and then hold a
meeting of the Indians, making him the chief
guest, that is also a nice idea.
Your idea of using the Moose Ball is also very
nice. During the Rathayatra Ceremony, you invite
Mrs. Sumitra Sarkar, who last year reported our
Rathayatra Ceremony to India. She is the daughter
of the editor of Jugantar, an important paper in
Calcutta. I think you should invite her in some Los
Angeles Festival also. Her present address is:
Barnes 3/G, Escondido Village, Stanford, California
94305. If you keep good relationship with this lady,
she can help us reporting nicely about our
activities. If our Los Angeles people see her for
reviewing our books in the Indian papers, that will
be also nice. Her great-grandfather, Mahatma Sisir
Kumar Ghosh was a great devotee of Lord
Caitanya, and their whole family is in favor of
Sankirtan Movement. So if you can establish a little
intimacy with this lady, she can help us in many
ways.
The program with Allen Ginsberg sounds very
nice, because when Mr. Ginsberg and myself were
present in the Ohio State University, it was a grand
success. The assembly was more than one
thousand people, but you say that you will take a
place which can accommodate five thousand
people, so it will be a great grand success. I have
seen the pictures of your recent Festival, and it is
very, very nice. I have enjoyed the pictures so
nicely that I am looking always to them; although I
have seen three, four times, still I am not satisfied.
It is very nice. In all Festivals, if you make such
puppet show, then you will be able to attract so
many people. Anyway, I can understand things are
going very nicely in your temple, and Krishna is
giving you good intelligence. So I wish that you will
live for hundred years and execute this Krishna
Consciousness Movement so that in this very life
you shall enter into the Abode of Krishna. As soon
 as one's service is recognized by Krishna, he is
immediately called, "Please come here." That is the
verdict of the Vedic literature. So we should work
in such a nice way that we can draw the attention
of Krishna to call us. You will find in Bhagavad Gt
that everyone who takes the task of preaching
Krishna Consciousness is the dearmost devotee of
the Lord.
Please convey my blessings to the others. I
hope this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

P.S. Keep extra money in savings a/c.

It was not expected that all of our guests would renounce their homes
and jobs to take up residence in the temple. The temple was meant to be
a training center, where they could learn to practice a Ka conscious
life-style, later transferring this experience into their own homes. In
Ka's birthplace, Vndvana, the ideal place for executing devotional
service, there are over five thousand temples, most of which are in
private homes. The gosvm disciples of Lord Caitanya Mahprabhu
constructed the main temples, and seeing their example, generations of
their followers established all the others. rla Prabhupda once
explained that our mission of Ka consciousness should be propagated
in three phases. The first is to establish a temple in every school, then in
every factory, and finally in every home. Worship of the Deity assures
regulated human activities; but it must not be done whimsically, and
therefore one must learn to follow the standards as practiced at a
parampar temple. After assimilating the process, one can take
initiation and establish the same process within one's home. However,
continued affiliation with the temple is still necessary for receiving the
association of advanced devotees, which is the most essential element in
progressive spiritual life.
As we attempted to carry out rla Prabhupda's instructions, our
preaching activities bore visible results, making the once-adequate
temple facilities no longer sufficient to meet our ever-increasing needs.
When I had visited one of the guests, an Indian gentleman, at his office,
he had made a pledge to give a regular monthly donation. He had
advised that I approach the other Indians to raise the funds to acquire a
large temple. But rla Prabhupda was not very impressed with this
idea. His Divine Grace wrote, "My mission would be more successful if
the Americans construct a temple." Lord Caitanya's mission was meant
for the whole world, and rla Bhaktivinoda had predicted that His
teachings would be accepted by the people of all nations and races.
Certainly help of Prabhupda's fellow countrymen was welcome, but
Ka consciousness would have to be taken up by the local population if
it was to become deeply rooted and survive. Before coming to America,
Prabhupda had tried to induce his country-men to take up Ka
consciousness full time, but years of effort had produced little result.
While the Indian people were mostly interested to follow the example of
the West, the American boys and girls were eager to receive the valuable
treasure which he had come to distribute. If Westerners would take up
Ka consciousness, then the Indians would automatically follow.
Prabhupda had come from India without any following or wealth, nor
any other means of subsistence, but Ka had blessed him with all that
be required to push forward his movement. Preachers of Ka
consciousness must have this faith, that because they are doing Ka's
work, He will arrange for all their necessities from whatever is available
in the place where they are preaching. The real success of their
preaching mission will be realized when they are forced to transform the
local environment to Ka consciousness.
Not that rla Prabhupda was in any way neglectful of his duty to the
Indian people. They were especially fortunate to be born in the land
where Ka and numerous incarnations, as well as all the great cryas,
had chosen to appear. Even the most common man in India has the basic
knowledge of transmigration and the continued existence of the soul
beyond the changing body. While Prabhupda wanted the Americans to
take up this movement locally, the Indians also had an important role to
play in Lord Caitanya's mission.
bhrata-bhmite haila manuya-janma yra
janma-srthaka kari' kara para-upakra
"One who has taken his birth as a human being in the land of
India [Bhrata-vara] should make his life successful and
work for the benefit of all people." (Cc. di 9:41)

Prabhupda instructed me to visit one Indian lady and invite her to the
forthcoming Ratha-ytr ceremony. Her great-grandfather had been a
devout follower of Lord Caitanya and an intimate friend of
Bhaktivinoda hkura. And because she was the daughter of an
important newspaper editor in India, her favorable review of the festival
would automatically be propagated throughout the Indian sub-
continent. Prabhupda wanted Ka consciousness to be spread
throughout India. Particularly, he had a plan to develop the holy places
of Vndvana and Mypur, not only for the people of India, but for
devotees throughout the world. He therefore asked me to extend an
invitation to her in this letter. Years later, when I went to India, I got
the opportunity to meet with this lady's family, and in 1980, one of her
family members, a devotee of Lord Caitanya and well-known statesman
of India, came to visit me in Houston. He was overwhelmed to see the
opulent worship offered to Gaura and Niti by the American boys and
girls and was very pleased to take part in the rati ceremony.
Prabhupda was praying to Ka for my advancement in Ka
consciousness. On my part, I simply wanted to assist him in spreading his
movement. As he quoted from the Gt, one who takes to the path of
preaching Ka consciousness becomes very dear to Lord Ka. Ka
reciprocates whatever service is offered to Him, but He especially
recognizes those who sacrifice their life to preach on His behalf. This
was the single, most important feature which distinguished rla
Prabhupda from all the other disciples of rla Bhaktisiddhntahis
overwhelming desire to please his Guru Mahrja by preaching. He told
us how rla Bhaktisiddhnta would become so enthusiastic when one of
his disciples distributed even a few pieces of literature.
I knew that Prabhupda would be attracted back to Los Angeles if we
could arrange preaching programs for him. Of course, devotees in other
centers were also thinking in a similar way, but Los Angeles had much to
offer. Hundreds of guests were coming each Sunday, and there was the
possibility of acquiring a large headquarters in which to train many
preachers. The Ratha-ytr festival would be taking place in nearby San
Francisco, and now I had proposed to arrange for Prabhupda to be able
to speak before five thousand people at a meeting on a larger scale than
the one held at Ohio State University. But Prabhupda would not yet
confirm that he was coming.

Moundsville, West Virginia, June 10, 1969

My Dear Tamal Krishna,

Please accept my blessings. I am in due receipt

of your letter dated June 5, 1969, sent along with
the article printed in the Cosmos, and I have noted
the contents in both of these items. The article was
very nice, and I can appreciate how you are
assimilating this Krishna philosophy and conveying
it nicely to others. Your description of the
Dadhibhanda Celebration sounds very thrilling, and
here in New Vrindaban there is also nice supply of
butter, ghee, milk and cheese due to the cow that
 they are keeping here. Regarding the draft lawyer,
please try to expedite the matter, because there are
many of our boys who may take advantage of this
facility of being excused from the draft service. So
when you are able to arrange for this it will be a
very important achievement for our society.
Regarding your suggestions for my travel plans,
your ideas are very nice, and if I do not go to
London, you can expect me to come to Los
Angeles directly from New Vrindaban by the 10th
of July.
So I hope this will meet you in very good health
and cheerful mood.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

rla Prabhupda would not commit himself to coming to Los Angeles.

Rather, it was evident from each of his letters how eager he was to
personally take part in the London preaching. During his Guru
Mahrja's time, India was under British rule. As colonialists, the British
had impressed on their subjects the greatness of England and the
superiority of everything "Made in England." Therefore it was quite
natural when an Indian went overseas to go first to London. rla
Prabhupda was not an ordinary person, bound by national sentiments.
As Ka's pure devotee, his only interest was in spreading Lord
Caitanya's mission. His attraction for a particular place or activity
depended upon the opportunity for serving Ka there. He had
bypassed London to go to New York, since as America had replaced
England as the leader of the world, it would be most significant if the
Americans accepted Ka consciousness. Still, his Guru Mahrja
wanted very much to establish the mission of Lord Caitanya in London
and had even wanted to go personally to preach there. He had sent some
of his best preachers on his behalf, but they had all returned to India,
unable to achieve anything substantial. Now rla Prabhupda had sent
three householder couplesyoung American boys and girls who had
been devotees for only a few yearsand yet in a short time they were
able to secure a nice building, something that his Guru Mahrja's
sannyss had not been able to do in decades of preaching. rla
Bhaktisiddhnta had considered London as his personal preaching
mission, but he never had the opportunity to go there. Therefore
Prabhupda saw the London preaching of his disciples as the fulfillment
of his Guru Mahrja's desire.
When, in his next letter, rla Prabhupda asked if I could spare some
brahmacrs for sending to London, I was eager to volunteer myself. Our
sakrtana party, which had originally accompanied rla Prabhupda to
Seattle, was intended for touring the world. In Seattle His Divine Grace
had encouraged me regarding the world sakrtana party, and when we
reached Los Angeles he wrote out an itinerary and had me work out the
cost of purchasing around-the-world airline tickets. But Ka had
arranged for such a nice temple that thoughts of the world tour had been
put aside. So Prabhupda's eagerness for the London preaching program
aroused my desire for accompanying him there. I decided to discuss the
idea personally with His Divine Grace when the next opportunity
presented itself.

Moundsville, West Virginia, June 12, 1969

My Dear Tamal Krishna,

Please accept my blessings. I am so pleased to

receive your letter of June 9, 1969, and I can
understand that Krishna is giving you intelligence
how to manage the Western Coast branches of our
society. I think you should now make an ad hoc
committee of management, comprising yourself,
Jayananda, Chidananda, Dindayal, Upendra, etc. If
in this way you can take charge of management
affairs, it will be a very nice thing. So far as a seal
is concerned, you can make your own seal exactly
like the one we have got in New York. Simply you
make the seal replacing the word New York for Los
Angeles. That will be nice. I have got full faith in
you, so by Krishna's blessings try to improve all
the four or five branches there. Trivikram das
Brahmachary from Buffalo wanted to open a
branch in Sacramento or Santa Monica, but I have
advised him to go to London because recently I
received a letter from Shyamsundar that they have
secured a nice house. It is not yet all settled up, but
he wants the help of some brahmacharies. So I
shall be glad to know if you can spare some
brahmacharies for London. They are of course
planning something very gorgeous, but till now it
has not been tangible. But because they are
working very seriously and sincerely it will be
successful. At present my plan is that by the 10th
of July either I go to London or to Los Angeles.
That is certain. So even if I do not go to Los
Angeles, the Festival will be nicely performed
there. If I go to London I shall see that the
Rathayatra Festival is also performed there, and I
have written to Shyamsundar expressing my great
desire like this. But everything depends on
Krishna's disposal. Regarding your questions, it is
all right to make up the plates for the feast as you
have suggested so the guests will not have so long
a wait after the offering. The first plate made up,
Krishna's plate, should be kept in a big place, a
separate place, and covered. Then it is all right.
Regarding Visal's idea of selling his car, that is all
right, and the money may be utilized for
Rathayatra Festival. But when I go I must have my
car, so you will have to purchase. Regarding
Jivananda and Harsharani, whatever you think is
best for them is all right. And I approve of the
suggestion you have made for them. Similarly,
Mahapurusha may go to Vancouver. That is nice.
As you see fit, you can manage such things
without consulting me first. Now the West Coast
management is practically on you. I am sure that
Krishna will help you in this regards.
I am enclosing a letter for Devahuti, so you may
 please hand it over to her. Hope this will meet you
in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

My visit to San Francisco had encouraged rla Prabhupda that his

disciples could manage the affairs of the Society among themselves,
leaving him free for his most important work of translating the
Bhgavatam. His advice that an ad hoc committee of management be
formed was an idea which later became solidified by the establishment of
the Governing Body Commission. This was not the first time that rla
Prabhupda thought to relieve himself of the burden of management.
His secretary Puruottama had shown me a list of leading devotees'
names which Prabhupda had personally written in his own hand under
the heading G.B. At the time, Puruottama had speculated that G.B.
must have meant that these devotees were "Going Back" to Godhead. Of
course, later on it became obvious that G.B. was short for Governing
Body, and that Prabhupda was thinking of which devotees to select to
sit on the Governing Body Commission. He expressed his confidence in
me by writing, "I have got full faith in you," and "Now the West Coast
management is practically on you." I had written him, suggesting what I
thought to be suitable activities for several devotees which required, in
certain cases, that they move to different temples. Prabhupda replied
that I could manage such matters without first consulting him. I
naturally felt very satisfied to note my spiritual master's confidence in
me. Such confidence in a particular disciple depends on how successfully
the disciple is able to dovetail his desires with those of his guru. As a
father cautiously entrusts the business to his sons, gradually giving them
responsibility according to their submissiveness to his instructions, so
the spiritual master is eager to hand the mission of Lord Caitanya to his
sincere disciples. But because it is the most valuable treasure, the rarest
of medicines, brought personally by Lord Caitanya for saving the world,
great care must be taken in to whom it is delivered, lest the medicine be
lost or spoiled.
Faithful disciples who strictly follow the spiritual master's orders
gradually become empowered for spreading the Ka consciousness
movement, while those who lack firm faith become useless. This has
been elaborately discussed by rla Prabhupda in the Caitanya-
caritmta (di 12.810), wherein a description of the followers of
Advaita crya is given. Prabhupdas comments are particularly
relevant at the present time in the light of disagreements which have
occurred within ISKCON regarding how to best carry out the will of His
Divine Grace, and we therefore feel it worthwhile to quote from them
extensively.

prathame ta' eka-mata cryena gaa

pche dui-mata haila daivera kraa

Translation
"At first, all the followers of Advaita crya shared a
single opinion. But later they followed two different
opinions, as ordained by providence."

Purport
"In the beginning, during the presence of O Viupda
Paramahasa Parivrjakcrya Aottara-ata r rmad
Bhaktisiddhnta Sarasvat hkura Prabhupda, all the
disciples worked in agreement; but just after his
disappearance, they disagreed. One party strictly followed
the instructions of Bhaktisiddhnta Sarasvat hkura, but
another group created their own concoction about
executing his desires. Bhaktisiddhnta Sarasvat hkura, at
the time of his departure, requested all his disciples to form a
governing body and conduct missionary activities
cooperatively. He did not instruct a particular man to
become the next crya. But just after his passing away, his
leading secretaries made plans, without authority, to occupy
the post of crya, and they split in two factions over who
 the next crya would be. Consequently, both factions were
asra, or useless, because they had no authority, having
disobeyed the order of the spiritual master. Despite the
spiritual master's order to form a governing body and
execute the missionary activities of the Gauya Maha, the
two unauthorized factions began litigation that is still going
on after forty years with no decision."

Because of the failure of his Godbrothers to form a governing body

according to the order of rla Bhaktisiddhnta Sarasvat hkura, soon
after rla Prabhupda formed the International Society for Krishna
Consciousness he created a Governing Body Commission to function as
his direct representatives, and in his absence as the executors of his will.
In his last will, rla Prabhupda again reemphasized that the Governing
Body Commission is the supreme authority in regard to all the spiritual
affairs of ISKCON. From the time he formed the GBC in 1970 until his
departure, rla Prabhupda wanted all the members of ISKCON to
work under the GBC's authority. He knew, as did his Guru Mahrja,
that only a representative body comprised of the most senior members
would be capable of guiding correctly a world-wide spiritual mission.
Whereas an individual could go astray and make mistakes, the GBC
would ultimately find the right course to tread in all situations. Just as
the other disciples of rla Bhaktisiddhnta became "asra, or useless,
because they had no authority, having disobeyed the order of the
spiritual master," so any member of ISKCON, no matter how exalted his
position may be, will become asra, or useless, if he fails to follow the
direction and accept the supreme authority of the Governing Body
Commission.
rla Prabhupda explains further the duties of the sincere disciple.

"According to the instruction of Vivantha Cakravart

hkura, it is the duty of the disciple to follow strictly the
orders of his spiritual master. The secret of success for
advancement in spiritual life is the firm faith of the disciple
in the orders of his spiritual master. The Vedas confirm this:
 yasya deve par bhaktir
yath deve tath gurau
tasyaite kathit hy arth
prakante mahtmana
" To one who has staunch faith in the words of the spiritual
master and the words of the Supreme Personality of
Godhead, the secret of success in Vedic knowledge is
revealed.' The Ka consciousness movement is being
propagated according to this principle, and therefore our
preaching work is going on successfully, in spite of the many
impediments offered by antagonistic demons, because we are
getting positive help from our previous cryas. One must
judge every action by its result. The members of the self-
appointed cryas party who occupied the property of the
Gauya Maha are satisfied, but they could make no
progress in preaching. Therefore by the result of their
actions one should know that they are asra, or useless,
whereas the success of the ISKCON party, the International
Society for Krishna Consciousness, which strictly follows
guru and Gaurga, is increasing daily all over the world."
rla Kadsa Kavirja Gosvm points out the difference
between faithful disciples and those who due to material
desires develop an independent spirit with separate interests
than those of their spiritual master:
keha ta crya jya
keha ta svatantra sva-mata
kapan kare daiva-paratantra
Translation
"Some of the disciples strictly accepted the orders of the
crya, and others deviated, independently concocting their
own opinions under the spell of daiv my."

cryera mata yei, sei mata sra

tntra aj laghi' cale, sei ta' asra
 Translation
"The order of the spiritual master is the active principle in
spiritual life. Anyone who disobeys the order of the spiritual
master immediately becomes useless."

Purport
"This verse describes the beginning of a schism. When
disciples do not stick to the principle of accepting the order
of their spiritual master, immediately there are two
opinions. Any opinion different from the opinion of the
spiritual master is useless. One cannot infiltrate materially
concocted ideas into spiritual advancement. There is no
scope for adjusting spiritual advancement to material ideas.
Here is the opinion of rla Kdsa Kavirja Gosvm.
Persons who strictly follow the orders of the spiritual master
are useful in executing the orders of the Supreme, whereas
persons who deviate from the strict order of the spiritual
master are useless."

Heeding the words of our previous cryas, all the devotees must very
attentively root out any material aspiration for profit, adoration, or
distinction, which will surely cause deviation on the path of bhakti. The
process of bhakti is described as a razor's edge, wherein any
inattentiveness may cause great harm. As a razor has two sharp edges
which cut away any unwanted growth, so by keeping equal faith in guru
and Ka, all undesirable weeds will be removed. The Ka
consciousness movement will be spread by such purified devotees.
Ka-akti vin nhe tra pravartana. Unless empowered by Ka, one
cannot propagate the sakrtana movement.
In the course of preaching, some rules may be modified, as is evidenced
in Prabhupda's advice regarding the distribution of feast prasdam.
Prabhupda gave permission that all of the plates could be made up even
before the offering was made, as long as the Lord's plate was made up
first and kept in a special high place until the offering. At another time,
during the opening of the London temple, rla Prabhupda had us
distribute prasdam to the guests even at the same time as it was offered
to the Lord. To preach Ka consciousness in the Kali-yuga may thus
require adjustments in the Vedic rules and regulations.
The rules regarding Deity worship are particularly detailed, demanding
cleanliness and punctuality. The entire process is meant for training the
conditioned soul to once again place Ka's considerations before his
own desire for sense gratification. For example, one has to rise early in
the morning and take bath so as to be clean before entering the Deity's
room. Then, there must be offering of foodstuffs, rati, bathing and
dressing, and so many other activities, all of which must be done
punctually. Unless there are sufficient brhmaas, it is not possible to
begin formal Deity worship, lest due to neglect, offenses be committed.
To perform Deity worship in this age, following each rule and regulation
perfectly, is practically impossible. Therefore it is enjoined in the stra
that in the Kali-yuga the approved method of worshiping the Lord is by
the performance of sakrtana-yaja.
kte yad dhyyato viu
trety yajato makhai
dvpare paricaryy
kalau tad dhari-krtant
"The self-realization which was achieved in the Satya
millennium by meditation on Viu, in the Tret millennium
by performance of different sacrifices and in the Dvpara
millennium by temple worship of Lord Ka can be achieved
in the age of Kali simply by chanting the holy name of
Ka." (Bhg. 12.3.52)

While in the process of performing Deity worship it is very easy to make

offenses, sakrtana-yaja is easily performed. Lord Caitanya
Mahprabhu becomes quickly satisfied to see the devotees
congregationally chanting and dancing. For Deity worship one must first
be purified and twice initiated, but Lord Caitanya's sakrtana
movement of chanting Hare Ka is so munificent that no previous
qualifications are required.
Sometimes the strict followers of the Vedic rules and regulations, not
coming in the line of the Caitanya-sampradya, criticize the members of
ISKCON for making minor changes in the Vedic rules. According to
them, without being born in India, in a brhmaa's family, one cannot
be twice initiated. In the Hari-bhakti-vilsa rla Santana Gosvm has
refuted this misconception by explaining,
yath-kcanat yti ksya rasa-vidhnata
tath dk-vidhnena dvijatva jyate nm
"As bell metal is turned into gold when mixed with mercury
in an alchemical process, so one who is properly trained and
initiated by a bona fide spiritual master immediately becomes
a brhmaa."

ISKCON's devotees from all nations sometimes have to make practical

adjustments in the Vedic formulas, according to time, place, and
circumstance, but they are successfully spreading the glories of the Lord
all over the world. Such wonderful accomplishments cannot be imagined
by the narrow-minded critics who are even hesitant to leave India for
fear of contamination. They do not have the merciful protection of
Gaura and Niti, by whose mercy all insufficiencies are adjusted. Of
course, any adjustment in the rules and regulations should be made only
under the expert guidance of the spiritual master, who can perfectly
consider how to best serve the Lord. Unauthorized, whimsical changes
must be avoided, as they may ultimately lead to a decrease in devotional
service.
One must also be careful that in the name of preaching one does not
become inconsiderate. The suggestion to sell the car used by rla
Prabhupda in order to raise funds for Ratha-ytr is a vivid example in
this regard. The personal service and convenience of the spiritual master
is no less important than assisting him in his preaching mission. There
must be proper balance between the two. Prahlda Mahrja, while
describing the duties of a disciple, instructs that "he should behave like
the menial servant of the spiritual master and be very affectionate
toward him."
The suggestion to sell the car was not considerate on my part, and rla
Prabhupda kindly corrected me by reminding me that I would have to
purchase a new one for him.
rla Prabhupda once told a humorous story to illustrate such a faulty
mentality on the part of a disciple. The story describes a guru who had
been away from his rama for a long time. When he returned, he found
everything much improved. His disciple took him on a tour, showing
various improvements which had been made during the absence of his
guru. Whenever his guru enquired how he had managed to do all this, he
would reply, "It is all by your mercy, Gurudeva." Later, after taking his
bath, the guru called for his bank account pass book in order to deposit
some money he had collected during his preaching. To his surprise, he
found hardly any funds left in the account. Then he asked his
enthusiastic disciple the reason for this, and the reply came, "It is all by
your mercy, Gurudeva. I did everything by your mercy." The foolish
disciple had taken his spiritual master's money without permission and
used it to make the improvements. The conclusion is that the disciple
should simultaneously serve his spiritual master by assisting in his
preaching work while diligently caring for his personal service.

* * *

Laguna Beach was one of the many resort towns located along
California's south coast. The ideal climate and inexpensive housing
made it very attractive to young people wanting to live an easy life of
few responsibilities, and because such people are usually open to
experimenting with different spiritual paths, I took this as an ideal
opportunity to introduce Ka consciousness. Each weekend I would
make the hour-and-a-half drive to Laguna Beach from our temple. The
proprietors of the local and very popular "bead shop" were glad to allow
me the use of their large facility for holding Saturday afternoon
programs, and hundreds of people, regular customers to the shop, would
stay for the long krtanas and even longer lectures. They were all reading
semi-spiritual books and had many questions to ask, and although the
shop presented literatures of all the current bogus spiritual practitioners,
by the end of the program, Ka consciousness would always emerge
victorious. As a result of these programs, a number of people decided to
come back to Los Angeles and move into our temple, so in order to take
further advantage of this nice preaching opportunity, rla Prabhupda
encouraged me to open a branch of our Society there.
To open a new branch would increase our expenses, but Prabhupda had
advised me to bank extra money in a savings account. I wrote asking
that be please clarify this point, to which he replied, "Our policy should
be to collect millions of dollars daily, or more than that, and spend it
daily." I could not imagine how we could collect so much to be able to
spend one million dollars daily, but Prabhupda saw this as a real
possibility. There were so many plans for spreading Ka consciousness,
and they all required financing.
Envious people may sometimes criticize the fact that ISKCON, as a
spiritual movement, is so absorbed in collecting money. They do not
realize that we are actually absorbed in pleasing Ka. For Ka's
service we can utilize unlimited sums, but not even one penny is used for
our own sense gratification. There is no need, however, to live in
poverty to prove our renunciation. A devotee is automatically the most
renounced person, because whatever be has, be uses in the service of the
Lord.
Once, during my preaching in India, a life member was glorifying the
great renunciation demonstrated by his guru. He described how some
disciples had provided the finances for his guru to tour the world. At the
time of leaving, they presented him with ten one-hundred-dollar bills,
and like an innocent child, the guru had counted the money by lining up
each bill next to the other. To his disciples this simplicity had been seen
as an indication of their gurus renunciation. I immediately countered by
glorifying rla Prabhupda's renunciation. I told the life member that
my spiritual master gets hundreds of such donations each day and that
he counts the bills with the speed of an expert bank teller. Far from
being indifferent, on the contrary, he is very eager to get money for
carrying out all his multifarious plans for serving Ka. And he is never
even tempted to take a single farthing for his own enjoyment. That is
the superexcellent degree of renunciation exhibited by my spiritual
master!
When rla Prabhupdas letter arrived, I was sitting with the devotees.
The ecstatic response created by reading the first paragraph evoked
spontaneous joyful feelings in all of us.

Moundsville, West Virginia, June 17, 1969

My Dear Tamal Krishna,

Please accept my blessings. I am in due receipt

of your letter dated June 13, 1969, and I have noted
the contents. You write to say in your letter,
"Please come to Los Angeles immediately,
Prabhupda. There are so many devotees who are
so much anticipating Your Divine Appearance." So
considering this urgent call, I may go immediately
to Los Angeles as I have not got any important
business here. So you can send me passage
money, and I shall go to Los Angeles along with
Purushottam. The London devotees want me by
the end of July, so even from Los Angeles I can go
to London, and in this way spend at least one
month in Los Angeles. Then after that period, if
London wants me urgently, I can go there from
Los Angeles. There is no difficulty. Under the
circumstances, I am prepared to go to Los Angeles
immediately as requested by you.
Regarding opening branches in Laguna Beach,
you know I am always very much enthusiastic to
open branches, so if another branch can be opened
for propagating Krishna Consciousness, it is always
welcome. If we have got opportunity to open such
branch, we must take advantage. So far as the
money is concerned, it is not meant for banking,
but it is meant for spending. Our policy should be
to collect millions of dollars or more than that daily,
and spend it daily. That should be our policy.
Every morning we shall be empty-banded, get
collection of a million dollars during the daytime,
and by evening it should be all spent. That should
be our motto. But because we are pushing on our
activities regularly, therefore some money should
be saved to meet emergencies. So if you have got
chance of opening a branch in Laguna Beach, do
it. When we get a big temple in Los Angeles,
Krishna will supply the necessary funds.
Regarding the throne, it should be made exactly
to the design made by Murlidhar. It is 40 x 40 x 45
(length, breadth and height). I am enclosing this
design, so you make the throne in that pattern for
Radha-Krishna.
I will expect to bear from you soon by return of
post. Hope this meets you in good health.

Your ever well-wisher,

 A. C. Bhaktivedanta Swami

Hearing of Prabhupda's coming was so enlivening that we felt as if we

had been living the last four months in an almost unconscious
condition. We were merged in the ecstasy of again having rla
Prabhupda personally with us, and in our anxiety to hurriedly make all
preparations for his coming, we forgot that he had ever been away.
Within days we arranged a three-bedroom house, complete with its own
private garden. The house was an ideal place for rla Prabhupda to do
his writing without any of the disturbances of the previous apartments
we had rented. And the warm summer sun would allow him to take his
massage outdoors in the garden. We made every arrangement possible
for his comfort, and Prabhupda was equally happy to be back with his
devotees in Los Angeles.
During his stay be installed small Rdh-Ka Deities at the temple,
initiated all of the new devotees, attended the Ratha-ytr festival in
San Francisco, and gave his sublime association literally to everyone.
But despite all of our attempts to keep him with us, he could not be
bound. Though we were not prepared to see him go, Prabhupda
departed to launch the European ytr.

CHAPTER SIX

CHAPTER SIX
The Sakrtana Manifesto

Although rla Prabhupda was thousands of miles away, his concern

for the devotees and temples was as much as when he was personally
present. In the first letter he sent to me from Europe, he continued to
guide me in the care and development of our center.
Hamburg, West Germany, September 8, 1969

My Dear Tamal Krishna,

Please accept my blessings. I beg to thank you

for your letters dated August 27th and 29th, 1969
and September 3rd, 1969. I am very much
concerned why Rekha is not complying to the
principles of the temple. The first thing is that
nobody should enter my room for any other
purpose except cleansing. Nobody can stay there
or sleep there or anything. If she wants to worship
Krishna in her own way, she must find an
apartment outside the temple. She does not belong
to the Vaishnava principles, therefore we cannot
approve her Deity worship within the temple. Her
example may be followed by others, therefore it
must be stopped immediately. Regarding the
house, it is not possible for us to pay such sums: it
is untouchable. But if they are prepared to sell the
house at 250,000 dollars when complete and
finished, and accept IO% down payment, then we
can consider to touch it. Regarding the Sanskrit
dictionary, keep it there carefully. It is important.
Regarding the information you sent from the Bank
of America Calcutta, I am little busy now because I
am starting for London this Thursday. I shall have
to scrutinizingly see what they propose. I shall reply
this from London. In the meantime, as you are
getting goods from Delhi, there is no worry. This
Bank of America in Calcutta will be needed when
we begin business with Calcutta. There is no
immediate hurry. I shall think it over and let you
know from London.
I am very pleased that Berkeley has just secured
a nice temple, and the rent is also not very much.
It is good news. You write that you are introducing
our books in a new bookstore, and similarly try to
introduce this valuable literature in many such
bookstores in the Los Angeles area. I think you
may introduce the ceremony of strolling the Deities
round about the temple. If not every evening, then
it can be done at least one day per week at a fixed
up time.
Please offer my blessings to the others. I hope
this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

P.S. I am very much anxious to know what is

happening to the Tokyo center plans.
Among the devotees who had recently joined was one Indian lady in her
late twenties, named Rekha. She participated in all of the temple
programs and even went on sakrtana, but in some ways she was
different from the other devotees. Being from India, she already knew
something of Ka before coming to ISKCON, and when she moved
into the temple, she brought with her a small Deity of Ka, which she
casually worshiped. rla Prabhupda had just recently installed Rdh
and Ka Deities and had impressed upon us that there was no
difference between the Deity of Ka and Ka Himself. He instructed
us to remember that Ka was now personally present. We had read
that it was proper to present something to the Deity or the spiritual
master when coming before them, and attempting to observe proper
etiquette, the devotees kept a large container of unoffered rice just
before the entrance to the temple. Whenever we entered the temple we
would offer Ka a few grains of rice, and in this way, no one had to
come before the Deity emptyhanded. Such dealings, though almost
childish in their simplicity, nevertheless demonstrated our faith and
sincerity to embrace whatever instructions we received from rla
Prabhupda. Thus, when Rekha arrived with her small Deity of Ka,
we carefully considered the proper arrangements to make for the Deity's
worship.
Finally it was decided that since Rdh and Ka were already on our
altar, the next best place to situate her Deity would be in Prabhupda's
room, adjoining the temple room. But rla Prabhupda was not at all
pleased with this arrangement, especially when he heard of Rekha's
method of worshiping Ka. After dressing the Deity, Rekha would
remove Him from the small altar where He was standing, and placing
Ka upon her head, she would then begin to dance around the temple
room. Such practices did not conform to the Vaiava standards, and
therefore Prabhupda ordered that they be stopped immediately. Like
the sannysin from Vndvana who had manifested symptoms of
ecstasy, Rekha was a sahajiy. She had concocted her own form of
worship, in disregard of the stra, wherein the proper method of
worshiping the Deity is elaborately described. When installing the
Deities of Rdh and Ka, rla Prabhupda had established the
standards according to the pcartrik regulations of r Nrada Muni.
And while making slight adjustments to suit our neophyte condition,
Prabhupda had taken great care to preserve the essential practices. If
Rekha was allowed to continue her spontaneous exhibitions, her
example might be followed by others. Thus the sanctified atmosphere of
the temple would become polluted, and the standard of purity
introduced by rla Prabhupda would be lost. So upon rla
Prabhupda's instructions, we requested Rekha to find her own
apartment where she could worship Ka in her own way.
In allowing Rekha to use rla Prabhupda's room, a second and equally
important principle had been violated. As much as the temple room,
rla Prabhupda's quarters were special. As a fully Ka conscious
personality, his heart was the residence of the Supreme Personality of
Godhead. Wherever such a pure devotee goes immediately becomes a
place of pilgrimage.
bhavad-vidh bhgavats
trth-bht svaya prabho
trth-kurvanti trthni
svnta-stena gad-bht
"Saints of your caliber are themselves places of pilgrimage.
Be-cause of their purity, they are constant companions of the
Lord, and therefore they can purify even the places of
pilgrimage." (Bhg. 1.13.10)

rla Prabhupda's room was a sacred trtha, the place where he had
enacted Ka conscious pastimes. Although previously it had simply
been an empty room in an abandoned church, it was now being
maintained by the spiritual energy of the Lord, and as such was no
longer part of this material world. We had permitted a mundane person
to use rla Prabhupda's room. Just as Rekha was unqualified to worship
the Deity, neither was she qualified to stay within rla Prabhupda's
room. Things used by the spiritual master, especially his room, bed,
sitting place, and shoes, are fully worshipable and should not be used by
anyone else. The example of how to honor those items belonging to or
used by the spiritual master was very nicely demonstrated by the King of
Orissa, Mahrja Pratparudra, who received an old cloth worn by
Caitanya Mahprabhu and worshiped it exactly as he would have
worshiped the Lord personally. In his commentary to this narration in
Caitanya-caritmta, rla Prabhupda explains, "Thus following in the
footsteps of Mahrja Pratparudra and other devotees, we should learn
to worship everything belonging to the Supreme Personality of
Godhead. This is referred to by Lord iva as tadynm. Similarly, the
most confidential servant of Ka, the spiritual master, and all the
devotees of Viu are tadya. The sac-cid-nanda-vigraha, guru,
Vaiavas, and things used by them must be considered tadya and
without a doubt worshipable by all living beings."
Upon rla Prabhupda's suggestion, we constructed a thronelike seat
covered by a silk umbrella for strolling the Rdh-Ka Deities round
about the temple. On a Sunday morning following the lecture, we
brought the palanquin into the temple room. As the pjrs carried the
Deities to Their throne, we sounded conchshells and waved camaras,
heralding the auspicious appearance of the Lord, just as we had done
under Prabhupda's guidance during Their installation. Then the
devotees formed two long lines on the street sidewalk leading up to the
temple. When Their Lordships arrived at the entranceway, various
presentations were made. First, rati was offered to the accompaniment
of krtana. Next, the temple officers each gave a report of the week's
activities, describing the details of their particular departments. Then,
accompanied by all the devotees, Their Lordships Rdh and Ka
began Their morning stroll around the neighborhood surrounding the
temple. Before Them, devotees sprinkled rose water upon the pavement
and threw fragrant flower petals. Seated on Their throne, which was
decorated with hundreds of newly bloomed roses, r r Rdh and
Ka seemed to be enjoying very much the arrangements we had made
for Them. As we proceeded from one street to another, conchshells
blowing, many of the neighbors came out of their homes, attracted by
the sound of krtana. The sight of a krtana party was not unfamiliar to
them, for whenever rla Prabhupda had arrived at the temple there
was always a krtana party on the sidewalk to greet him. But never
before had the neighbors seen such a gorgeous festival. We distributed
cookies and whole fruits which had been offered to the Deities to each
family and gave each a Back to Godhead magazine. In this way, by
Prabhupda's mercy, they also took part in the celebration.
The ceremony of strolling the Deities became a regular weekly function.
God was not something void or intangible, with no possibility of
understanding. As the Supreme Transcendental Personality, He enjoys
offerings of love made by His devotees, and by His merciful appearance
in the form of r-Vigraha, He even enjoys a stroll through the streets.
Thus, under the guidance of our spiritual master, our original loving
relationship with Ka was gradually being revived.
During rla Prabhupda's last stay, he had appreciated the privacy
afforded by having his own house. Previously we had rented apartments,
but the near proximity to adjoining apartment-dwellers meant constant
disturbance from noise and the smells of cooking meat. Thinking of how
nice it would be for Prabhupda to have his own personal residence, I
began to search for an ideal house. Once or twice each week a real estate
agent would drive me to the most exclusive section of Los Angeles,
Beverly Hills, to show me a property. Prabhupda had very particular
habits, and I would examine each house to see if it suited His Divine
Grace's needs. As the agent showed me around a property, I would
envision Prabhupda giving darana in the sunken living room, cooking
capts in the fully equipped, fully automated kitchen, scrutinizing the
cryas' commentaries and dictating his Bhaktivedanta purports in the
bookshelf-lined den. My meditation continued as I saw Prabhupda bask
in the healthy Southern California sun, while taking massage on the sun
deck. After bath in an onyx bathtub, he would take rest in a stately
canopied bed. In the afternoons Prabhupda could enjoy strolling in the
large gardens, their fruits and fragrant flowered trees creating a
Vaikuha atmosphere. I calculated that if Prabhupda was peacefully
situated in this setting he would never again want to leave Los Angeles.
And Prabhupda encouraged me in his next letter sent from England.

Ascot, England, September 14, 1969

My Dear Tamal Krishna,

 Please accept my blessings. I beg to
acknowledge receipt of your letters dated
September 7th and 10th, 1969, and I have noted
the contents. You write in your letter of September
10th that you have not received my replies, but I
reply each and every letter. Especially your letters,
Brahmananda's letters, Satsvarupa's letters and
Gargamuni's letters I take special care and reply
each of them. I hope by this time you have
received my reply. Regarding the house, I have
answered this point in one of my letters. But one
thing I must let you know is that I may be a poor
man's son, or a poor man myself, but fortunately I
have been transferred to America to become rich
man's father. So I wish to live like rich man's
father, as there are many American rich man's
fathers. Now you can do what-ever you like. But
one thing I can suggest is that we are now getting
our own press, and as we have got so many books,
if you can arrange for the selling of these books,
there will be no scarcity of money either for the
father or for the son.
I am pleased to note that you will be giving four
classes in Los Angeles universities this year, and
everyone is welcome to appear in the Bhaktishastri
examination and take the title. But one must be
acquainted with Krishna philosophy at least for one
year. So the students may attend class for one year
as you have already arranged, and if they learn this
philosophy, even if they don't become initiated
students, it will be a pleasure for us. Regarding the
tests you are holding there in Los Angeles, keep
them there, and when I return I shall see them
personally. I am encouraged to learn that you now
have a very nice place for photography work, and
you can send me photographs of the size of TLC of
pictures for the Krishna book and Nectar of
Devotion. For Krishna you have the pictures by
Jadurany, Jahnava and Murlhidar. Then there is
the Radha-Krishna picture by Devahuti, the Radha-
Krishna picture which was kept in my room on the
wall just to my left-band side, and the Radha-
Krishna picture which was kept on my altar while I
was there on Formosa Avenue.
Regarding Aquarian Gospel of Lord Jesus The
Christ. I have taken some stray extracts just to
support our views, but we don't give any
importance to that book. The best thing is that we
accept Lord Jesus Christ as a great devotee of the
Lord and the son of God. It is better not to discuss
in any detail about the Christian religion or any
 other religion. Your idea for Rukmini and her
husband, Baradraj, to go to Chicago is nice. I
understand that Sudama and Bali Mardan have
already gone to Japan and I am anxious to get
their address.
Please offer my blessings to the others. I hope
this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

As Prabhupda told me, he had formerly been a poor man's son, but
Ka had transferred him to America, and now he wanted to live like a
rich man's father. Herein lay the only hitch in my plan. Compared with
his former family's position in India, we were no doubt rich. But our
income depended solely upon street collections, which, by American
standards, placed us in a very uncertain financial category. Had I told
the real estate brokers that we had less than a thousand dollars in our
bank account, they would never have even shown me the properties. My
wish to place rla Prabhupda in a million-dollar home was, after all,
only a devoted disciple's dream. But Prabhupda took my dream quite
seriously and proposed that by selling his books all necessary money
would come. Now there was not only Back to Godhead magazine but also
Teachings of Lord Caitanya, and soon there would be the Ka book
and The Nectar of Devotion. And now our new Boston temple was going
to be the home of our own printing press. By sales of his books,
Prabhupda assured me, there would be no dearth of funds, either for
the father or his sons.
As preaching was the essence of our Ka consciousness movement,
books were meant to be the basis, philosophically as well as financially.
In his reply to the Draft Board, Prabhupda had described that our
institute's curriculum consisted of the study of his books, culminating in
the awarding of various titles. I found such an academic approach very
suitable to my college preaching and planned out the courses
accordingly. At the end of each course there would be an examination,
and the Bhakti-str title would be awarded to those who passed. I also
introduced a rigorous schedule of classes at the temple. I wanted our
preachers to be fully equipped to meet all challenges, and each day five
classes were held, one for each of rla Prabhupda's books. At the end
of the week I would have the devotees take written tests. This made the
devotees serious to learn rla Prabhupda's books, and as a result, there
were constant philosophical debates going on during prasdam, when
going out on sakrtana, and even while bathing and dressing.
In his lectures, Prabhupda would always substantiate his statements by
quoting from scripture. Unlike other religions, whose followers
depended mainly on faith and sentiment, ours rested on a solid
philosophy. The preachers would have to be fully equipped to logically
present the perfect Vedic conclusions to convince the doubtful
American public that we were not just mindless zealots who sang and
danced and begged donations. Inspired by Prabhupda's example, we
would engage in mock debates, taking various opposing views
representing Christianity, impersonalism, and any other philosophy we
came into contact with during our day's preaching, and in such debates
the Ka conscious philosophy would always emerge victorious. We
were going out eight hours a day, challenging everyone that Ka
consciousness is superior to all other paths. We wanted to impress people
that our movement was based on the authority of the timeless Vedic
scriptures and not upon the concoctions of some charismatic cult
leaderwe were determined not to be lumped in with the other
Eastern-oriented groups which were becoming popular. To successfully
defend our Ka consciousness movement, each of the devotees was
induced to make a scholarly study of all of rla Prabhupda's books, and
after one of the women made book bags so that each preacher could
carry his personal copy of Bhagavad-gt with him on sakrtana, it was
not uncommon to see devotees on the street with Gts in hand, quoting
verses to interested inquirers.
Often, while preaching, we were asked to state our position regarding
Lord Jesus Christ. Had we accepted Jesus as the true Savior? they wanted
to know. If the answer was no, then we were lumped in with all the
other devil worshipers who were going to burn in the eternal hell. Of
course we accepted Jesus, but not exactly in the way the Christians did.
Previously I had come across a book entitled The Aquarian Gospel of
Jesus Christ, which de-scribed the activities of Jesus between his twelfth
and thirtieth years, an important portion of his life noticeably omitted
from the New Testament. Because the book described how Jesus had
received the major part of his religious training in India, I thought it
worthwhile to bring it to rla Prabhupda's attention, and out of
curiosity, rla Prabhupda had me purchase a copy. For a number of
afternoons during his last visit to Los Angeles, he would hear with
interest as I read the narration of how Jesus learned the art of hearing
from the yogs in Benares, traveled to various holy places, and even
participated in the Ratha-ytr festival in Jaganntha Pur. The author,
however, stated that Jesus did not approve of Deity worship, considering
Lord Jaganntha to be an idol. Though much of the book seemed to
substantiate our Ka consciousness tradition, this point made
Prabhupda skeptical. What was the author's parampar? Prabhupda
challenged. I explained that the author supposedly obtained his
information from the "akashic records." Prabhupda was not satisfied.
He also questioned why so much attention was given to Jesus healing
the physical illnesses of the people. A pure devotee is not very much
concerned to treat the bodily diseases, but teaches his followers how to
transcend the bodily condition altogether by practicing devotional
service. Although a pure devotee is empowered by Ka, and as such is
the most powerful of yogs, he does not take advantage of this by
performing miracles, but prefers to convince his disciples through
instructions and by his personal example of devotional service. In the
final analysis, Prabhupda's conclusion was that since the book's
authenticity could not be established, it was not therefore very
important. Nevertheless, while giving his inauguration address at the
Ratha-ytr festival in San Francisco, he described how two thousand
years earlier Lord Jesus Christ had also participated in a similar festival.
Since the issue of Jesus repeatedly came up when we preached, I
requested Prabhupda to clarify to what extent we should explain Jesus
in the context of our philosophy. Prabhupda's advice to me was that
while accepting Jesus as a great devotee and a son of God, it was better
that we avoid any detailed discussions about other religions. In a purport
of the Caitanya-caritmta, rla Prabhupda described the teachings of
these religions as yavana-stra, the scriptures of the meat-eaters.
Usually, the authority of their teachings was not clearly defined, and
neither had enough care been exercised in preserving their "original"
versions. As a result there was widespread confusion among the leaders
of various religious disciplines about the best way to interpret the
teachings they had respectively inherited. Fortunately, we had no such
problems. Even after five thousand years, the Ka conscious
philosophy remained perfectly clear and intact due to the process of
unbroken disciplic succession. The ^dos were the source of all
knowledge, and rmad-Bhgavatam the postgraduate religious treatise.
Therefore, our discussing in detail these other religious traditions had
little value, as much as lighting a candle in broad daylight was of no use.
Occasionally we might cite some stray extract, but just to support our
own views, as Prabhupda had done during his Ratha-ytr speech.

* * *

Prabhupda had arrived in London. For months he had expressed a

desire to be there, but had patiently awaited Ka's indication before
going. He had left India with deep conviction in Lord Caitanya's
prophecy of a Ka consciousness movement spread to every town and
village of the world. Being fully surrendered at the Lord's lotus feet, this
vision was now burning in rla Prabhupda's heart, and he intensely
prayed to see the Lord's desire manifested. He was being moved from city
to city, country to country, by the irresistible will of the Supreme Lord.
And because it was not a task meant for him alone, Lord Caitanya was
arranging assistants for him to engage in this divine mission. As he had
imbibed from his Guru Mahrja an insatiable preaching spirit, now his
disciples were becoming similarly infected by his association. Lord
Caitanya was inspiring them to open more and more centers, and
Prabhupda's disciples were sharing his dream of a world fully ka
conscious. As soon as they became a little trained, he was dispatching
them to all corners. It was an urgent mission; there was no guarantee of
how long he would live. Therefore, as long as he was alive, let them open
as many centers as possible. He had sent two groups to Europeto
England and Germanyand in a short time they had both succeeded in
establishing centers. Encouraged by their success he sent another group
in the opposite direction, to establish the banner of the sakrtana
movement in the Eastern countries.
For months Bali-mardana and Sudm had made plans to go to Japan,
and now Sudm had written a letter informing that a center had been
established in Tokyo. Prabhupda was anxiously awaiting some word
from them, so I quickly dispatched the letter to His Divine Grace,
knowing how enthusiastic he would become to receive the news.
Further, I proposed to lead a sakrtana party to accompany rla
Prabhupda to Japan. The response from Prabhupda was swift: it was
exactly his wish as well!

Ascot, England, September 19, 1969

My Dear Tamal Krishna,

Please accept my blessings. I beg to thank you

for your letter dated September 13th, 1969, and I
am so glad to learn that two new branches are now
opened; one in Laguna Beach, another in Tokyo.
With great interest I read the letter of Sudama, and
I have also sent him a letter of congratulations. You
have proposed to go to Japan next year, and I am
very much pleased on this point. I wish to go with
a big Sankirtan Party from Los Angeles. So if we
can overflood Japan with this Sankirtana
Movement, it will be a great achievement in the
Eastern countries, and if we move little further
more into China and Russia, then we shall build up
a strong belt all around the world of the
International Society for Krishna Consciousness.
Here in London the activities are going on. The
place where I am now staying is a very big garden
house, and the place allotted to us is a super-
excellent temple site. The only difficulty is it is far
away from the city, so the city people can-not
conveniently come here. The temple in the city is
not finished being constructed yet, neither is there
sufficient space. It can be used as office and
residence, but as a temple, it has no sufficient
space. So things here are not yet very smooth,
although the movement is accepted by the people
in general as nice. The Hare Krishna record is
selling very nicely. Yesterday, it sold 5,000 copies,
and this week it is on the chronological list as #20.
They say next week it will come to be #3, and after
that it may come to #1. So they are very much
hopeful of this record. Mr. George Harrison appears
to be very intelligent boy, and he is by the Grace of
Krishna fortunate also. On the first day, he came to
see me along with John Lennon, and we had talks
about 2 hours. He wanted to talk with me more,
bot he is now gone to his sick mother in Liverpool.
So if this boy cooperates with our movement, it will
be very nice impetus, for after all, he is monied
man. These monied men and women have to be
very cautiously dealt with in spiritual life. We have
to sometimes deal with them on account of
preaching work; otherwise Lord Caitanya
Mahaprabhu has strictly restricted to mix with
them for the Krishna Conscious people. But we get
instruction from Rupa Goswami that whatever
opportunity is favorable for pushing on Krishna
Consciousness we should accept.You write to say
that you do not know what is my desire, bot my
desire is an open secret. I simply want all over the
Western countries people may take this simple
formula of chanting, dancing and eating Krishna
Prasadam, and being happy. I am simply surprised
that they should not accept this simple formula
and be happy themselves. My only desire is that all
people become happy and prosperous in Krishna
Consciousness. My predecessors, Vaishnavas, they
were so generous that they felt very much afflicted
for the suffering of the human society. Sri Rupa
Goswami tried to elevate them to real path of
happiness by introducing this Govinda Ganamrita,
the Nectarine of the Songs of Govinda. That will
 make them happy.
In England there is very good prospect for
pushing on Krishna Consciousness. I am trying to
make some arrangement with Mr. Lennon to have
the facility for having this garden house. Here we
can accommodate many devotees, and if the
opportunity is offered to us, we can organize a very
strong Sankirtan Party here and establish at least
four or five branches in England. But the climate is
not at all suitable for me. The idea you described in
your letter about unifying the temples is very nice.
I am enclosing herewith one newspaper cutting of
our airport reception for your reference. Last
Tuesday night we appeared on one very popular
BBC television show for a forty-five minute
interview, and it was very successful.
Please convey my blessings to the others. I hope
this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

I had been envisioning Prabhupda's arrival in England, and now I read

with keen interest as he described personally his preaching activities.
Ka was so pleased with His pure devotee that He had immediately
made perfect arrangements by placing Prabhupda in contact with the
world-famous personalities the Beatles. And not just a fleeting contact;
he was living as their guest! When I was a boy, I was fond of reading
adventure stories, but nothing could compare with the Ka
consciousness movement. It was the greatest adventure of all. I was
always fond of reading of distant places and imagined myself going to
Africa, Russia, South America. I had taken interest in studying other
cultures, and in high school I had become particularly fascinated with
China. But these had been only dreams. Now, when I read of rla
Prabhupda's wish to go with a big sakrtana party around the world, I
realized that this was not the fanciful flight of youthful imagination.
Whatever Prabhupda said was meant in great earnestness. I had
proposed to go as far as Japan, but I never thought that Ka
consciousness could enter into China and Russia. But Prabhupda had
mentioned it, so it would be possible. I had already learned that His
Divine Grace's words were not mere wishful dreams. They were a reality,
separated only by time.
As rla Prabhupda pushed forward his worldwide scheme, on a smaller
scale we also continued to expand our activities. The map I had
previously sent him indicated a number of likely places for establishing
centers, and from these we selected Santa Barbara as the next suitable
place. Like Laguna Beach, many young people were residing there, and
in addition, there was a large university. I decided to send
Revatnandana dsa to locate a suitable place for establishing a center,
as he had proven himself as one of the most enthusiastic preachers of
our sakrtana party. Others were also inspired to want to open new
centers, and Bhavnanda dsa, now a ghastha, took his wife, along with
another householder, Harinma dsa, to the university town of Boulder,
Colorado, to establish a center among the youthful population. In
Laguna Beach our temple was doing very well, attracting a regular crowd
of hip-pies who enjoyed the chanting and feasting. I continued to visit
regularly, giving lectures as well as settling petty disagreements
occurring sometimes between the householder couple and the
brahmacr I had sent, but mainly between the husband and wife. I
would try to convince them that their marriage arranged by rla
Prabhupda was Ka's desire.
My efforts to locate a suitable residence to purchase for rla
Prabhupda had met with some success. Now the problem was how to
arrange payment. When I suggested that the other centers could each
contribute a share, Prabhupda advised that we should not depend on
others. We had no difficulty meeting our monthly rent of four hundred
dollars for the temple building, which was accommodating more than
fifty devotees, and our total expenses for the month amounted to hardly
a few thousand dollars. We were free to concentrate on preaching,
distributing Back to Godhead magazines, and making devotees. Everyone
was enthusiastic and enlivened. But if we purchased a Beverly Hills
house for rla Prabhupda, the payment on it alone would surpass all
our other expenses. Prabhupda warned that such a heavy burden would
dampen our Ka conscious enthusiasm. By preaching we were getting
life, and if having his own house would place a strain on the devotees,
Prabhupda was not interested.

Ascot, England, October 1, 1969

My Dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your letters dated
September 21st and 24tb, 1969. Regarding your
plan for the house in Beverly Hills, it is all right, but
how can you expect $25 per week from all the
centers? I already asked them for $15 per month
for maintenance fund, but they are not sending
regularly. Mostly they are not sending at all. So
money depending on others is no money and
education depending on books is no education.
The cash down price can be arranged somehow or
other, bot how to meet the monthly expenditures?
If it is too straining, I don't think it is advisable to
take up the risk. Of course, we must take risk for
Krishna, but not to the extent it may hamper our
Krishna Consciousness temperament. We can take
a risk as long as it can be managed easily.
I am very encouraged to learn that Laguna
Beach is doing nicely. Similarly, I am getting good
reports from Berkeley. But I have not as yet
received any letter from Tokyo. Have they secured
any place for starting temple? Regarding your
proposed center in Santa Barbara it is nice. If a
California center is favorable, we should first open
there. Regarding the photographs of the pictures I
have asked you to take, yes, these should be of
very fine quality for being published in our Nectar
of Devotion and Krishna book. So far as the size is
concerned, this you must consult with
Brahmananda, because he is in charge of setting
up the books. The picture by Devahuti which was
in my room will be printed on the cover of Nectar
of Devotion, so Brahmananda must decide if this
picture will cover the entire front cover, with the
title printed on top of it, or if there will be some
space allowed for the title on an upper margin, as
was done in TLC. You may keep the photographs
 there in LA, and some of them may be published
in BTG on the cover. Relationship between
Godbrothers must be very genuine and pleasing.
Otherwise, the future of our institution will not be
very hopeful. After all, very soon you have to
manage. As I am getting old, I wish to retire from
an active part. Of course, I shall be behind the
scene, but I am thinking of writing a constitutional
will on my return from Europe. Enclosed please
find the proclamation you have requested. I hope
this will meet you all in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

An expanding preaching movement like ISKCON required a solid

economic base. But Prabhupda's formula was simply to chant Hare
Ka and distribute his books, and Ka would automatically supply
whatever money was required. However, Prabhupda would also
occasionally give ideas for small cottage industries, businesses which
could be done by the devotees without much difficulty. In India he had
seen one preaching mission which was supported mainly by the incense
their followers produced. Prabhupda suggested that this could be a good
business for some of our devotees. One of his disciples, Gargamuni dsa,
had taken up the idea and had developed a small incense manufacturing
company called Spiritual Sky. Working all alone, he produced enough
incense to supply a few of the local head shops in the New York area.
But after our Los Angeles devotees sold out a trial order in one night at
a rock concert, we became his biggest customers. As we performed
harinma sakrtana on Hollywood Boulevard and Sunset Strip,
devotees would sell the incense along with Back to Godhead magazines.
People enjoyed the unique flavors like Strawberry Fields, and Jewish
Rye. They appreciated that we were making the incense ourselves
which they saw as a worthwhile endeavorand not just chanting Hare
Ka all day.
When Gargamuni complained that he was not getting proper space and
enough assistants to expand his production to meet our increasing needs,
Prabhupda suggested that I send two men to New York to help him.
When I hesitated, Prabhupda confidentially advised that after the men
had learned the process, they could return to Los Angeles and begin
local manufacturing. When I expressed my doubt that the men might
never return, Prabhupda replied, "Then how can you say that they are
your men?" The matter was finally settled by inviting Gargamuni to
bring his whole operation to Los Angeles, where we would work
cooperatively together.
Soon all the temples were ordering Spiritual Sky incense for selling on
the chanting parties. Sitting in the back alley behind the temple,
Gargamuni would dip tens of thousands of sticks into the different
buckets of scented oil and then place them in other buckets to dry. The
multiscented aromas exuding from the colorful, pastel-shaded temple
building created a festival for the senses of all who passed by. Gargamuni
was in ecstasy. But, like every successful businessman, his bliss became
suddenly curtailed when he discovered that he had a competitor: the
New Vrindaban devotees had set up their own incense factory in
competition with his. Though they were old friends from the New York
temple days, Gargamuni warned Krtannanda Swami and Hayagrva
that if they did not discontinue their operation immediately, their
friendship was over. His was the authorized business, having been
approved by rla Prabhupda, while theirs was nothing more than a
black market operation. But the disagreement only increased, and finally
it came to Prabhupda's notice. Acting as the final arbitrator, rla
Prabhupda heard both sides patiently. Finally, he decided in favor of
Gargamuni, since it was he who had first developed the idea. It was
better to avoid such hostile competition, as it damaged the relationship
between Godbrothers.
Prabhupda had mentioned on a number of occasions that he wanted to
hand over the management of the Society to his disciples and give his
full attention to completing the translation of the Bhgavatam. But if his
disciples were fighting, then how would things be managed? If in his
presence his disciples could not cooperate, then what would happen in
his absence? Referring to this, Prabhupda wrote, "Relationship between
Godbrothers must be very genuine and pleasing. Otherwise, the future
of our institution will not be very hopeful." The course of time has
shown the wisdom of this warning, which should be carefully noted by
all of the devotees of the Ka consciousness movement. r Caitanya
Mahprabhu inaugurated the sakrtana movement for the deliverance
of all the fallen souls in Kali-yuga, and ISKCON is the chosen vehicle
for fulfilling Lord Caitanya's mission. Therefore devotees must be very
careful to maintain very friendly and loving relations between each
other, lest by quarreling, a fire may break out which can destroy the
entire institution. Everyone must cooperate, putting aside all personal
considerations, in order to preserve and build upon the foundation
created by our beloved founder-crya, rla Prabhupda.
Small misunderstandings would always be there, since after all, we are
executing our Ka conscious responsibilities within this material
world. Prabhupda had explained that even among liberated souls there
is not complete agreement; each will have his own opinion how to best
spread Ka consciousness. Our Vaiava philosophy teaches that we
are eternally individuals, each with a unique relationship with Ka.
Remaining united was possible only if we remembered our common
interestto serve Lord Ka. Prabhupda recommended sakrtana as
an activity which, by requiring everyone's participation and cooperation,
would resolve all differences. In Los Angeles we had found this to be
practically true. Most of the devotees went on sakrtana full time, while
others, who had temple duties, went out either for the afternoon or in
the evening. Just as in India, where many brothers remain along with
their father, living and working together, we lived together as Lord
Caitanya's family, working the family business of sakrtana. The loving
companionship exchanged between devotees while on sakrtana
continued when they returned home to the temple. Guests who visited
were immediately attracted to the warm, affectionate atmosphere,
something impossible to find in material life.
With everyone's participation, our sakrtana activities naturally
increased. We were no longer the small group of six who had
accompanied rla Prabhupda to Seattle and then to Los Angeles.
Thirty or forty exuberant devotees chanting and dancing attracted
everyone's attention, although not always their admiration. Once
workers complained that the krtana disturbed their concentration,
while businessmen ran a hurried, zigzag course to avoid being stopped by
our enthusiastic magazine distributors. And the shopkeepers saw us as
unfair competition which blocked their shop windows as we approached
potential customers. When business was dull they blamed us, and when
we picked up and moved to a busier place, this made them still more
angry. We paid no rent nor taxesit was simply unfair. But perhaps our
bitterest critics were the Christians, who for years had been using the
same street corners to bear witness to "the blood of the Lamb." Their
individual testimonies were no match for our thirty-man sakrtana
party. Some even kicked at the devotees, trying to break their mdagas.
As the number of inimical parties increased, they voiced their
dissatisfaction to the local police, who were also not anxious to have
anything disturb their daily routine. Our uninvited presence was fast
becoming a nuisance to them as they tried to placate the angry
shopkeepers, businessmen, and office workers, while sympathizing with
the Christians. As the sakrtana leader, I did my best to befriend and
convince the police that our only intention was to glorify God, not to
create disturbance. But we were too unconventional, and in the end the
voices of those who paid their taxes prevailed. Now the police began to
enforce various technicalities on our sakrtana. On the grounds that we
were blocking pedestrian traffic, they ordered us to remove our oriental
rug on which we held krtana and gave us a three-foot-wide area along
the building side of the sidewalk, threatening to arrest anyone who
stepped beyond the demarcated line. More and more of my time became
occupied with keeping the devotees in place and maintaining their
enthusiasm under the oppressive conditions. Following several arrests,
the police told us that we had to stop our sakrtana altogether because
we were violating the noise and pollution laws. This was an astounding
allegation, considering that we were chanting in the busiest area of the
city, where there was a deafening sound from local traffic and
construction.
The situation had became serious. Sakrtana was our life and soul, upon
which we depended fully for our spiritual strength as well as economic
support. I dec ided that the only thing left was to write to rla
Prabhupda and somehow request His Divine Grace's intervention.
Perhaps if rla Prabhupda, as the head of our religion, would write a
document explaining the sakrtana movement, it would help the police
to understand and thus give us back our rights. Prabhupda responded
immediately to my request by sending a statement in defense of the
sakrtana movement.

Ascot, England, October 1, 1969

KRISHNA CONSCIOUSNESS:
THE SANKIRTAN MOVEMENT

The International Society for Krishna

Consciousness is a bonafide religious society
strictly following the principles de-scribed in the
Vedic scriptures and practiced in India for
thousands of years. Our basic beliefs are as
follows:

1) The Absolute Truth is contained in all the

great Scriptures of the world; the Bible, Koran,
Torah, etc. However, the oldest known Revealed
Scriptures in existence are the Vedic literatures,
most notably the BHAGAVAD GITA which is the
literal record of God's actual words.
2) God, or KRISHNA is eternal, all-knowing,
omnipresent, all-powerful and all-attractive, the
seed-giving Father of man and all living entities. He
is the sustaining energy of all life, nature and the
cosmic situation.
3) Man is actually NOT his body, but is eternal
spirit soul, part and parcel of God, and therefore
eternal.
4) That all men are brothers can be practised
only when we realise God as our common ultimate
Father.
5) All our actions should be performed as a
sacrifice to the Supreme Lord "all that you do, all
that you eat, all that you offer and give away, as
well as all austerities that you may perform, should
be done as an offering unto Me." (Bhagavad Gt,
IX, 27)
6) The food that sustains us should always be
offered to the Lord before eating. In this way He
becomes the Offering, and such eating purifies us.
7) We can, by sincere cultivation of bonafide
spiritual science attain to the state of pure,
unending blissful consciousness, free from anxiety
in this very lifetime.
8) The recommended means of attaining the
mature stage of Love of God in the present age of
''Kali,' or quarrel, is to chant the Holy Name of the
Lord. The easiest method for most people is to
chant the Hare Krishna mantra: Hare Krishna Hare
Krishna, Krishna Krishna Hare Hare, Hare Rama
Hare Rama, Rama Rama Hare Hare.
Our basic Mission is to propagate the Sankirtana
Movement (chanting of the Holy Names of God) all
around the world as was recommended by the
Incarnation of the Lord, Sri Chaitanya Mahaprabhu.
People in this age are reluctant very much to
understand about God consciousness on account
of their unfortunate condition of life. They are
working hard day and night simply for sense
gratification. But this transcendental vibration of
Sankirtan will knock at the door of their hearts for
spiritual awakening. Therefore, they should be
given the chance for this opportunity.
It is not recommended that a Krishna Conscious
devotee go into seclusion for chanting by himself
and thereby gaining salvation for himself alone.
Our duty and religious obligation is to go out into
the streets where the people in general can hear
the chanting and see the dancing. We have already
seen practically how by this process many, many
boys and girls of America and Europe have been
saved from the immoral practices of this age and
have now dedicated their lives to the service of
Krishna. The state laws are specifically meant for
making citizens men of good character, and good
character means avoiding the following sinful
activities: intoxication, illicit sex life, gambling and
meat-eating. We are checking people from
practicing these sinful activities. All of our students
are applying these principles practically in their
lives, and they are teaching others to follow the
same principles. Therefore, it is the duty of the
government to help us in our missionary work
rather than to hinder us.
It is hoped that the government authorities will
cooperate with our Sankirtan parties in enabling us
to perform Sankirtan on the streets. To do this it is
necessary that we be able to chant the Names of
Krishna, dance, play the mridunga drum, request
donations, sell our society's journal, and on
occasion, sit down with the mridunga drum. As
devotees of Lord Krishna it is our duty to teach the
people how to love God and worship Him in their
daily life. This is the aim and destination of human
life.

A. C. Bhaktivedanta Swami
The sakrtana proclamation began with a summary of the basic tenets
of our philosophy in eight simple points drawn from Vedic scriptures.
The second part described Lord Caitanya's sakrtana movement in
relationship to three distinct groups. Prabhupda first addressed the
general population, who in Kali-yuga are interested only in sense
gratification and are characterized by their indifference toward God
consciousness. By the influence of sakrtana their dormant spiritual
consciousness could be revived. This change of heart would be effected
by the compassionate devotees, who propagate the sakrtana movement
in public rather than remaining in seclusion for their own personal
salvation. Out of personal duty and religious obligation, they chant and
dance in public wherever the public congregate. The government also
has a duty to train the citizens in the highest moral standards, namely
the avoidance of all illicit activities, such as intoxication, illicit sex life,
meat-eating, and gambling. The sakrtana proclamation concluded by
appealing to the government authorities to cooperate with the
sakrtana party in order to benefit the entire population. Specifically,
the authorities were re-quested to permit the use of instruments for
chanting and dancing and the right to freely distribute literature and
collect donations. By propagation of sakrtana, people would learn how
to love God, which is the ultimate purpose of life.
With Prabhupda's encouragement, and accompanied by Jaynanda, I
took the valuable document and went to meet the police officials. First I
presented them our papers of incorporation, which established our bona
fide religious status. After convincing them that we were a genuine
religious organization, I showed them Prabhupda's proclamation, which
explained the worship of God by performance of sakrtana, of which
chanting and dancing to musical accompaniment and selling literature
were integral parts. To deny our members this right was to withhold the
freedom of religion, one of the main reasons for which our nation had
been established. I also gave them a copy of Bhagavad-gt and Teachings
of Lord Caitanya to impress upon them that Prabhupda's statement was
based on the authority of scriptures. I expressed my appreciation for the
difficulties they were facing for keeping peace and order on the city
streets and pledged that our devotees would as far as possible avoid
creating any disturbances. From their side, I requested, they should
inform their policemen to cease all unnecessary harassment of our
missionary work.
Jaynanda and I made similar calls on the police officials in Santa
Barbara, Laguna Beach, and the other small towns where we had begun
or were anticipating beginning preaching. It was a convincing
presentation and had a positive effect. Gradually a peaceful agreement
was worked out enabling us to continue our sakrtana activities.

CHAPTER SEVEN

CHAPTER SEVEN
A Call from London

Although the government authorities might not appreciate it, the

sakrtana-yaja could establish real peace in society. As Kali-yuga
progressed, human beings were becoming more sinful. The various ills
afflicting mankind were ultimately manifestations of the one central
problemforgetfulness of God. Lord Caitanya and His followers the six
Gosvms had come to remove this ignorance by spreading the glories of
God, govinda-gnmta. And rla Prabhupda had been sent as the
representative of the Gosvms to deliver this govinda-gnmta. When
we had approached Prabhupda and told him that as his disciples we
would like a special prayer which we could recite in his honor, he had
composed a verse in which he described his mission.
namas te srasvate deve gaura-v-pracrie
nirviea-nyavdi-pctya-dea-trie
"Our respectful obeisances are unto you, O spiritual master,
servant of Sarasvat Gosvm. You are kindly preaching the
message of Lord Caitanyadeva and delivering the Western
countries, which are filled with impersonalism and voidism."
Prabhupda repeated this theme in his next letter.

Ascot, England, October 13,1969

My Dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated October
5, 1969 and have noted the contents carefully.
Regarding your question about Govinda Ganamrita,
Govinda is Krishna and ganamrita means the
nectar of songs. That means anything sung about
the activities of Govinda is nectar. You have
mentioned that rla Rupa Goswami has introduced
this. rla Rupa Goswami, assisted by all other
Goswamis have left immense literature for singing
about the glories of Govinda. Whatever literature
we are presenting, following the footsteps of Rupa
Goswami and the others, they are also Govinda
Ganamrita. So the more Govinda Ganamrita or the
glories of Govinda will be spread the more the
nonsense of impersonalism and monism will be
defeated. It is said kaivalya nistaraka. This means
the Goswamis deliver us from the danger of being
lost in the philosophy of monism. As I wrote in my
prayers to my Spiritual Master, "impersonal
calamity Thou hast moved". So this impersonalism
is a calamity for the spiritualist.
I understand that you have sent $1,000 to
Brahmananda for the press instead of $5,000. So I
have completed that $5,000 by sending him
another check for $4,000. Whatever you have
done is all right, but if you have taken anything
from the book fund, you may replace it as soon as
possible. I am so glad to learn that the book fund is
doing very well. I think the book fund should be
immediately deposited to my savings account, and
if need be, I shall pay you again. I am very glad to
learn about the contribution of Mr. Raj Anand. He
appears to be devotee, so deal with him very
carefully. Invite him to take Prasadam as often as
possible. He must be a very nice gentleman to have
purchased 100 BTGs for giving freely to his
customers.
I have seen the agenda of your president's
meeting. This is nice. One thing should be
followed, however, as your countrymen are more
or less independent spirited and lovers of
democracy. So everything should be done very
carefully so that their sentiments may not be hurt.
According to Sanskrit moral principles, everything
has to be acted, taking consideration of the place,
audience and time. As far as possible the centers
should act freely, but conjointly. They must look
forward to the common development. That should
be the principle. You are all intelligent boys, and
you should be engaged in Krishna's service. Then
He will give you all intelligence. So in every action
we should always pray to Krishna for His help so
that we may act it nicely. Lord Krishna advised
Arjuna yudhysva mam anusmara. That should be
our principle. We should use all our intellect as well
as possible, and at the same time we should
remember Krishna always.
I was very much pleased to hear that Tokyo has
so swiftly got a house. Surely upon Chintomani's
joining them they will get further strength in
pushing on the Movement. I have not heard from
you whether or not you have received the
consignment from Calcutta and the items all in
order according to the invoice. I hope to hear in
your next letter on this matter. Regarding
Murlidhar's painting of rla Jagannath das Babaji,
there should be no aura around Him. I hope this
will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami
Prabhupda had described that by spreading govinda-gnmta, the
calamity of impersonalism would be destroyed. In his own words, this
was his actual mission, and as his disciples it was our duty to assist him.
By our daily performance of sakrtana-yaja, we were establishing in
the marketplace a shop for the distribution of the personal glories of
God, whereas previously only impersonalism and voidism had been
available. Ka and his holy name being the same, whoever heard the
sakrtana of the holy name received personal darana of the Supreme
Personality of Godhead. This was Lord Caitanya's special mercy upon
the fallen conditioned souls of this age. Prabhupda had encouraged me
to give some overall supervision to our West Coast centers. When in
May I had visited San Francisco, rla Prabhupda had suggested an ad
hoc committee of management be formed. If the leaders could manage
nicely among themselves, he would be given some relief. Knowing of his
desire, we had scheduled a meeting of our temple presidents to be held in
Berkeley. I had made up the agenda, including some ideas on how to
make our Society more unified, and sent it to rla Prabhupda for his
approval Prabhupda was already planning the formation of the
Governing Body Commission, and he viewed this presidents' meeting as
an important first step. Noting that our countrymen were accustomed to
a spirit of independence and democracy, he advised that we arrange the
management so that the centers could act freely but co-jointly. Everyone
should be encouraged individually, while still working for the common
development. Since he would not be personally present, Prabhupda
reminded us that we must pray to Ka for His help, to give us the
necessary intelligence to wisely conduct our Society's affairs.
The presidents' meeting would be held in Berkeley in a building only
recently occupied by the devotees. Arriving in Berkeley, I found that
everything had very much improved since my last visit. Hasadta dsa,
along with his wife, Himavat, had come from Montreal, eager to
participate in the West Coast preaching. While in Montreal, and before
that in New York, they had shown their dedication for preaching by
going out daily, chanting and distributing magazines to the public. rla
Prabhupda had also discussed with Hasadta the idea of a world
sakrtana party, and during the San Francisco Ratha-ytr, when we
met for the first time, we were immediately attracted to each other by
our mutual enthusiasm for sakrtana. Under Hasadta's experienced
guidance, the Berkeley devotees had rented a fraternity house just beside
the university and converted it into a temple. It was an immediate
success, due to Hasadta's enthusiasm and the ideal location which he
had selected. The San Francisco temple was much improved, as well,
since Madhudvia dsa had become the president. He had been my main
assistant in Los Angeles and now, joined by Jaynanda, had organized
everything excellently, introducing many of the programs which we had
developed in Los Angeles. It was these devotees, along with two or three
others, joined by Gargamuni and myself, who met at the Berkeley center
for the first presidents' meeting.
When we finally assembled, however, we found that none of us was very
clear about the meeting's purpose or how to conduct it. We had learned
how to perform krtanas, to celebrate festivals, to lecture. We were
preachers first of all, and managers only out of necessity. But as our
preaching had expanded, so had our responsibilities in management
within one year, a half-dozen temples had been opened on the West
Coast, and in the future there would be others. Although each of us was
concerned mainly with his own center, there was an increasing need to
cooperate. Only recently, we had all assembled together in San
Francisco to celebrate Ratha-ytr. Each president had come along with
all the devotees in his temple, and by joint cooperation the festival had
been a huge success. It would have been impossible for any individual
temple to have organized the more than ten thousand persons who
attended the festival. So already we had practically seen the need for
cooperation.
The agenda consisted of topics familiar to everyone. We discussed bow
to increase sakrtana, the proper standards of Deity worship, daily
temple scheduling, Vaiava etiquette, etc. It was a sharing experience,
and always at the center was rla Prabhupda. Whatever we knew had
been learned from reading his books or by his personal instructions.
Prabhupda's encouragement was our inspiration; his satisfaction our
reward. Before meeting him we had each been wandering blindly,
without any aim in life, refusing any and all responsibility. But now we
were meeting together to consider the future of Lord Caitanya's
sakrtana movement. How powerful was the effect of our gurus
association! It was a complete transformation, a miracle which we had
all witnessed. We all felt an immeasurable debt to our spiritual master
and were eager to reciprocate by assisting him in any way possible.
Knowing that he wanted us to manage on his behalf, we had met
together in Berkeley. Until that time we had only taken responsibility
for managing our individual temples, but now Prabhupda wanted us to
do moreto think of ISKCON as a whole. Especially he had written me
in this regard, to look to the overall management of the West Coast. I
felt that Prabhupda wanted me to take a supervisory hand in the
running of each of the centers, and therefore I had taken the initiative
to organize the meeting. The presidents agreed to consult me on all
important decisions and in this way relieve rla Prabhupda of some of
the burden of management. Whether for financial matters, for major
changes in their local temple procedures, or in moving devotees from
one center to another, they would now consult me.
As Gargamuni drove the car back to Los Angeles, my thoughts were still
on the meeting. At Prabhupda's request we had formed a management
committee; but the enthusiasm was not the same as it would have been
had we come together to hold krtana. The discussions of how to
increase the preaching had gone smoothly, but the presidents had
actually not been very eager to accept my suggestion that they consult
me in their individual temple affairs. Their final agreement had been a
bit forced. I reflected on my increased responsibilities and wondered
whether the presidents would practically cooperate by informing me of
all important matters. Prabhupda wanted the temples unified and I had
sent the agenda for his approval. But the meeting had taken place before
his reply had arrived. Therefore, upon returning to Los Angeles, I wrote
a detailed report of our meeting, describing all of the resolutions that
had been passed. Prabhupda's answer came ten days later.

Ascot, England, October 18, 1969

My Dear Tamal Krishna,

 Please accept my blessings. I beg to
acknowledge receipt of your letter dated October
12, 1969 along with the copy of the West Coast
president's report of the meeting held at Berkeley.
Gradually this meeting should develop into a
committee of Guru Maharaj's the West Coast
presidents, and similarly there should be one for
the East Coast, so in the future we can form a
central governing body for the whole institution.
Therefore the management should be done very
cautiously so that everyone is satisfied in their
autonomous managing capacity. Of course, the
central point is the order of the Spiritual Master,
and I am very glad that you are trying to give
importance to this aspect of management. The
difficulty is sometimes things are interpreted in a
manner dovetailing one's own sense gratification. I
have got this personal experience in my institution.
Different Godbrothers took the words of Guru
Maharaj in different interpretations for sense
gratification and the whole mission disrupted. This
is still going on for the last 40 years without any
proper settlement. I am always afraid of this crack,
but I am sure if our aim is to serve Krishna
sincerely and the Spiritual Master simultaneously,
that will be our success. That means serve Krishna
and the Spiritual Master simultaneously with equal
faith and serious vow, and then success is sure.
Yourself, Gargamuni, Brahmananda and the others
are intelligent. You should always deal things so
tactfully that people may not fall away. Every living
being is important in Krishna Conscious service,
and we must take all precautions that one may not
fall away.
Regarding the booklet you and Gargamuni are
sending, in the introductory portion signed by you
and Gargamuni you have said that I am "personally
instructing John Lennon and George Harrison in
the yoga of ecstasy." This is not very satisfactory.
Of course, George Harrison sometimes comes to
see me and naturally I instruct him on the bhakti
yoga. But the statement in the letter gives hint as if
I have been invited by them for this. If this comes
to their notice, they may take some objection
which will not go to our credit. These things should
not be publicly advertised, and I do not know why
this has been done. Anyway, if you have not
distributed many of them, you just try to take out
that portion which is not a fact.
Regarding purchasing of temples, if within our
means and estimation it is possible, that is a good
idea. The best example is Boston temple. They
have taken responsibility for $1100 per month, and
by the Grace of Krishna they are now collecting at
the rate of $120 per day. So if Berkeley is also in
that position, they can take that risk. Similarly, San
Francisco also, and I understand that both
Hansadutta and Madhudvisa are doing nicely. So if
the principle of Boston temple can be followed
without over-burden and anxiety, that is very good.
If they are also collecting daily average $100, they
can take the risk of purchasing the house.
Regarding the World Samkirtan Party, that is
my long-cherished idea, and I wish to see it fulfilled
as soon as possible. But do not count on others. If
somebody comes forward to help us, that is
welcome. But if we at all take the job, we must
take it on our own strength. For experimental sake,
you can seek out for an agent who can arrange for
our Samkirtan Party moving in all the states of
America, and then we can think of touring all over
the world.
Where is my Book Fund being kept? I think
whatever money is received from the Book Fund
or for my personal account may be immediately
deposited in my savings account #2410 with the
Equitable Savings Bank at Fairfax and Beverly,
 and monthly statements may be submitted to me
how much you have deposited with the bank.
Regarding movement of the members from one
temple to another, I think the local president's
permission is sufficient. Don't take too much load
of individual administration. That will be
unmanageable in the near future. I have also
instructed Brahmananda in this way. I have also
advised Brahmananda to ask for monthly reports,
and similarly you may ask for monthly reports.
That will be easier. I thank you so much for the
new temples that are opening. Please conduct
them nicely and enthuse the people to stick to the
chanting of Hare Krishna Mantra and following the
rules and regulations. Then they will be strong
enough to manage things very nicely. Other things
will be supplied by Krishna.
Please offer my blessings to the others. I hope
this will meet you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

I carefully read the contents of rla Prabhupda's letter. Since receiving

his previous letter following my return from Berkeley I had wondered
whether Prabhupda would be pleased with the more central role I had
assumed in managing the other temples. I studied the latest letter, trying
to feel its mood.
Previously when Prabhupda had spoken about his God-brothers, it was
in connection with their fighting for the control of his Guru Mahrja's
mission. On one occasion he had received a letter from one of his more
prominent Godbrothers requesting that he preach under their
authorization, making ISKCON part of their institution. They had
promised that a representative of ISKCON could sit at their governing
committee meetings. Prabhupda had agreed, but only on the condition
that ISKCON occupy eleven of the twelve seats at the committee
meetings, since he was preaching in eleven-twelfths of the world. By
dovetailing sense gratification in the name of serving their spiritual
master, different Godbrothers had cracked the mission of rla
Bhaktisiddhnta. rla Prabhupda did not want to see ISKCON suffer a
similar fate. As in his previous letter, he again stressed that each
manager must be afforded autonomous capacity, to prevent anyone
becoming discouraged and going away. For example, my sanction was
not required for members to move from one temple to another.
Prabhupda's warning made me worry that along with my desire to
relieve him of the burden of management, perhaps some desire for sense
gratification had also crept in.
Prabhupda also expressed his dissatisfaction with the booklet
Gargamuni and I had printed to popularize the London devotees'
recording of the Hare Ka mantra. The record had not caught on in
America as it had in Europe, and we had felt that what was needed was
more publicity. We planned to send the booklet to the newspapers,
magazines, radio stations, and other media. The Beatles' involvement
was the main attraction, so we had given the most stress to this. It was a
great opportunity to advertise our movement in Los Angeles. But
Prabhupda did not share our enthusiasm. This type of publicity could
hinder the London activities. The portion about the Beatles would have
to be deleted.
Again, as in his previous letter, Prabhupda inquired about the money
meant for his book fund. He had instructed us to keep a separate
account for depositing money equal to the value of the books we sold
each day. He had expected me to send five thousand dollars toward the
purchase of the press in Boston, but when I sent only one thousand
dollars he began to doubt that maybe the book fund money was being
misspent. Prabhupda ordered that the funds now be deposited into his
savings account, which was under his direct control and which we could
not sign on.
On the whole, Prabhupda's mood was one of disapprovement of my
recent activities. He didn't seem to be angry with me, but rather,
concerned that I not abuse the trust he had placed in me by allowing me
to represent him in various ways. Certainly, as my spiritual master it was
his duty to correct any mistakes or misunderstandings that I might have.
I was still a relatively new devotee, so it was expected that occasionally
mistakes would be there. Prabhupda had appreciated that I was keeping
his orders as the central point with a view toward sincerely serving him.
If there was any misunderstanding, as an alert father he was pointing it
out. Still, I felt disappointed with myself. Prabhupda had trusted me
with the responsibility of keeping his book fund money, but he was no
longer confident in this regard. He had given a cautious warning about
my newly assumed role as the leader of the West Coast presidents while
completely disapproving of the tactless way I had advertised his
preaching to the Beatles. I wanted to serve Prabhupda nicely, and how
much he relied upon my assistance was a good indication of whether or
not he was satisfied with my service. I wanted him to trust me fully, but
it was something that could not be forced. Only by becoming completely
pure would I be worthy of Prabhupda's trust.
Prabhupda mentioned that he had given Brahmnanda similar
instructions. As Brahmnanda was my senior Godbrother, I decided to
telephone him and seek his advice. Brahmnanda explained that he had
organized a similar presidents' meeting for the East Coast temples. He
had also stressed the importance of centralizing authority in himself, but
the letter he received from Prabhupda indicated that Prabhupda did
not have full confidence in us and was therefore restricting our
responsibilities to prevent our becoming overburdened with individual
administration. Brahmnanda admitted that as a result of receiving
Prabhupda's letter, his self-confidence was a bit shaken. I took
Brahmnanda's words as a confirmation of my own feelings.
In the past I had enjoyed Prabhupda's approval for nearly all that I did.
After organizing the sakrtana party in San Francisco, he made us
personally accompany him wherever he went, and all of his letters to his
other disciples glorified our preaching work. And the Los Angeles
temple had quickly become the most prominent of all of his centers. I
was careful to follow all of his instructions, and he seemed pleased and
sure that I would do whatever he instructed. But this most recent letter
made me wonder where I had gone wrong. Had I in some way become
victimized by my? I examined my activities over the past few months
to discern whether or not there was any sense gratification. It was true
that I was eating more prasdam than ever before. One evening
Prabhupda had sat with all the devotees seeing slides of ISKCON
activities in different temples. One slide showed the devotees of the
New York temple with a big-sized Brahmnanda occupying a major
portion of the screen. Prabhupda's comment had been, "Tamal should
become big just like our Brahmnanda." Of course, Prabhupda was
indicating that I should expand my service, not the size of my body, but
the devotees took Prabhupda's words literally and daily forced me to eat
all of Lord Jaganntha's mah-prasdam: stacks of capts, heaps of sabj,
a mountain of rice, and many sweets. And whereas before I would always
personally lead the sakrtana party, now I was entrusting this
responsibility to others, explaining that my increased managerial duties
required that I stay back. But eating all that extra prasdam made me
tired, and when I remained behind I found that I could not accomplish
very much. The new office I shared with Gargamuni only encouraged
me more in this direction. I had always had just a small office, from
which I ran the whole temple, but Gargamuni had advised that getting a
bigger once was necessary if I wanted to do bigger management. He
offered to pay for the rent from the profits of his incense business, so
there would be no burden on the temple's finances. Almost immediately,
he found a one-room studio apartment nearby the temple, and so I had
given up my austere little room for a plush once with wall-to-wall
carpeting, complete with all furnishings. And now I realized that
actually it had meant more than merely a change in location. I felt
removed from the devotees. Whereas the temple atmosphere was
saturated by the mood of sakrtana, now when I would take rest at
night, instead of hearing the glorious exploits of the day's sakrtana
activities or Viujana's blissful singing, I would listen to Gargamuni
recounting his business affairs. I had always been very strict in following
the full temple program, realizing that as the leader it was essential that I
set as perfect an example as possible. Living separately from the other
devotees made this more difficult. Gargamuni was never very strict in
these matters, giving the excuse of his specialized service, and as he was
the most senior devotee in the temple, whatever he said or did
influenced everyone, including myself. Gargamuni's presence made me
feel a little uneasy about my position as the leader of the devotees. He
would often contradict what I said, quoting his experiences with
Prabhupda in New York, and this was confusing the devotees.
Prabhupda had written, "The difficulty is sometimes things are
interpreted dovetailing one's own sense gratification." Could it be that
my recent misjudgments were a result of this? Perhaps taking advantage
of my position I had permitted myself to become lax, thus undermining
my spiritual strength. I was in complete anxiety at the thought of being a
disappointment to Prabhupda I wanted to dedicate my life solely for
his service. I was perplexed.
In the course of executing devotional service, it is expected that there
may be some difficulty. And as one makes advancement, these
difficulties become more subtle. For instance, Ka supplies all the
facilities required for rendering Him nice service, but that does not
mean that one can take personal advantage of these facilities. For one to
remain sober and never fall prey to the desire for sense gratification, it is
necessary that one completely cleanse the heart of all such desires.
There are many desires which are lying like dormant seeds within the
heart, and as a seed planted in the ground may not fructify immediately
but awaits the proper season, so material desires may remain unnoticed
but under the proper circumstances suddenly manifest. Material
activities are compared to weeds in the garden of the devotional creeper,
which if allowed to grow unchecked can completely cover the young
creeper. This checking process is the duty of the spiritual master, who,
like a vigilant gardener, pulls out by the root the unwanted weeds, never
allowing the creeper of devotion to be covered over. Without the help of
such an expert spiritual master, it is not possible to make steady progress
in devotional service. After all, to become Ka conscious means to
declare war on my, and my, being one of the principal energies of
the Lord, is not an easy opponent. As Ka declares in Bhagavad-gt
(7.14),
daiv hy e gunamay
mama my duratyay
mm eva ye prapadyante
mym et taranti te
"This divine energy of Mine, consisting of the three modes of
material nature, is difficult to overcome. But those who have
surrendered unto Me can easily cross beyond it."

Though my is very powerful, she is always subservient to her master,

Ka. Therefore one should keep oneself always under the protection of
Ka and thus be freed from the influence of my. A sincere devotee,
though temporarily bewildered by powerful my, will always be saved by
the intercession of Ka and the spiritual master, who are one's ever
well-wishers. In the purport to the above verse, rla Prabhupda
explains, "It is to be understood that the conditioned soul is tightly tied
by the ropes of illusion. A man bound by the hands and feet cannot free
himselfhe must be helped by a person who is unbound. Because the
bound cannot help the bound, the rescuer must be liberated. Therefore,
only Lord Ka or His bona fide representative, the spiritual master,
can release the conditioned soul. Without such superior help, one
cannot be freed from the bondage of material nature." The stras
present numerous examples of how even the greatest personalities
required the help of their spiritual masters. Arjuna's illusion was not
ordinary, but was an arrangement of the Supreme Lord to teach the
conditioned souls that without Ka's help Arjuna could not
understand what his duty was. Even the author of rmad-Bhgavatam,
rla Vysadeva, required the help of his spiritual master, rla Nrada
Muni, to remove the dissatisfaction he was feeling in the performance of
his devotional service. In fact, even Lord Ka Himself, who is the
original spiritual master, accepted Sndpani Muni as His guru just to
teach us the necessity of this principle.
But my bewilderment was not a manifestation of Ka's internal
energy. I could only guess at the source of my troubles; I had neither full
understanding nor the knowledge of how to extricate myself from the
undesirable conditions. To resume my previous activities did not seem
progressive. My old office was already being used for another purpose,
and I had trained some of the devotees to assist me by taking the
responsibility of leading the sakrtana party out each day. Besides, I was
convinced that the increase in managerial supervision, particularly in
Los Angeles and to a minimum degree over the other temples, was in
fact a necessity. In one sense my position was not unlike Arjuna's and
Vysadeva's: a solution had to come in the same wayfrom guru and
Ka. They understood my confusion, and they could remove it.
Help was not long in coming. I wrote rla Prabhupda, explaining my
sincere desire to eternally serve him and my willing-ness to abide by all
of his instructions. But even before receiving my letter, he had written
me again. He had understood my feelings, and even more important, he
knew Ka's plan.

Ascot, England, October 25, 1969

My Dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your letters dated October
17, 1969 and October 22, 1969. The letters were
very long; I have read them once and shall read
them again carefully. Here things are improving.
We have got now practically two centers in
London: one in Mr. Lennon's place and one in 7
Bury Place. We are negotiating for a big church in
Oxford and there is possibility of this coming out
successful too. Besides that, I am negotiating with
 some local, influential Indian gentleman for the
world Samkirtan Party. They have also given some
hopes, and the preaching work here is also going
on nicely. Yesterday we had a meeting in a law
college and all the boys and girls joined us in
chanting and dancing. But I think Mukunda is little
bit strained managing all the affairs. The most
important thing before us immediately is to
organize a nice Samkirtan Party here in London for
daily work, because there is as good potency of
preaching work in London as there is in Los
Angeles. But I do not know if it will be possible for
you to come here for some days. Mukunda likes
your assistance for coordinating all these
opportunities. So please consider these points, and
if you think that your absence in the West Coast
will not cause any mismanagement, then I would
advise you for some days to come here. So I shall
be glad to hear from you in this connection by
return mail. I hope this meets you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

What a sudden change of events! Prabhupda was proposing that I could

put aside all of my responsibilities in favor of coming to London. There
was need of help for organizing sakrtana, and he was turning to me for
assistance. Prabhupda had not lost his confidence in me after all. It was
just the reassurance I was looking for. But what about my present duties?
I wondered whether things would go on smoothly in my absence. I asked
Gargamuni. There was no need to worry, Gargamuni assured me. He
would look after everything while I was away. This was a great
opportunity to expand my servicethere were two centers in London,
and Prabhupda was negotiating to buy a big church. And London was
an even more important city than Los Angeles. I sensed that
Gargamuni's enthusiasm was not completely unmotivated; but what he
said was true.
I was elated at the prospect of joining Prabhupda in London. For
months, Prabhupda had eagerly talked of going to London. Now that he
was there, Ka was fulfilling his highest expectations. With the help of
the Beatles, the Hare Ka mantra record had already made us famous
throughout England as well as many of the other European countries.
Already there were two temples established. It was an exciting new
frontier, and Prabhupda was personally present, leading the devotees
just as previously he had done in New York, San Francisco, and Los
Angeles. I often remembered Mukunda, Guru dsa, ymasundara, and
their wives. Of all the devotees, they had impressed me most when I first
joined. The thought of serving rla Prabhupda in their association was
very enlivening. Actually, this was not a new plan. Whenever
Prabhupda had discussed the world sakrtana party with me, it was
always understood that these devotees would be included. Now
Prabhupda was linking us up. Perhaps after London he would lead us on
a sakrtana party around the world. It was an opportunity not to be
missed. Prabhupda's advice was clearly stated: he wanted my presence
with him; my willingness was all that was needed.
There could not have been an easier decision to make. Having informed
rla Prabhupda of my readiness to go, I awaited his further
instructions.
In the meantime, preaching in Los Angeles continued. During the
daytime, to pacify the local shopkeepers, we kept the krtana performers
to a minimum, with most of the devotees distributing literature. This
only increased our eagerness for the nighttime sakrtana party, when
there would be no complaining businessmen to restrict us. In the
evenings both locals and tourists thronged the sidewalks of Hollywood
Boulevard and Sunset Strip in search of entertainment, and the festive
atmosphere and leisurely pace created an ideal setting for krtana.
Hundreds at a time would watch, spellbound, as we performed our
hypnotic dancing and chanting to the accompaniment of drums,
karatlas, tambura, harmonium, and other assorted instruments. The
people here were not in a mood to consider the seriousness of our
purpose but were ready to accept us on face valuea free performance
that rivaled the best nightclub acts on the Strip. They loved it, and so
did we. Allured by the glittering Hollywood night life, they became
unknowingly entrapped by the mercy network of Lord Caitanya's
sakrtana party. With a touch of showmanship, our short satirical skits
and lively talks brought roars of laughter and applause as we parodied
the miseries of their material existence. By one means or another, we
induced them to participate in the sakrtana-yaja, the only safe exit
along Hollywood's sinful road to bell.
Our "church of the streets" even boasted a congregation of regular
krtana enthusiasts. One of our "faithful followers," a short and stocky,
slightly balding gentleman with a smile that never faded,
enthusiastically shook the devotees' hands after krtana. He introduced
himself as Mr. Vance, a Hollywood talent scout. Full of appreciation for
our "act," Mr. Vance summed up his feelings by saying, "Although you
kids are pretty raw, with a little polish you could make it all the way to
the big time." He requested an opportunity to meet us in our office.
Gargamuni and I had visited some of the movie studios in connection
with popularizing the London devotees' record, but even our affiliation
with the Beatles hadn't aroused their interest. Still, we had nothing to
lose by allowing this man to visit us.
When he came the next day, Mr. Vance explained that he had many
influential friends in show business, after having worked in the field for
so many years. He was willing to help us improve our act and promised
that through his contacts he could definitely get us on one of the
national prime-time entertainment shows, where forty million people
would hear us chant Hare Ka. Gargamuni and I wondered whether
he would actually be able to fulfill such a promise. His interest was
clearly not spiritual. But hadn't Prabhupda often said that if one finds
gold in a filthy place, he should nevertheless pick it up? How pleased
rla Prabhupda would be to have Lord Ka's glories televised into
the homes of forty million Americans! Mr. Vance seemed sincere, and to
prove to us how popular we could be, he proposed to arrange a party,
inviting his close friends, some of whom were important men in the
entertainment field. If they liked us, as he was sure they would, it would
be a clear indication of our future success. Thinking that this could be
Ka's arrangement, Gargamuni and I agreed.
As the date of the party approached, Mr. Vance visited the temple
frequently. To make a good impression on his friends, he wanted us to
rehearse and become more professional. One problem, Mr. Vance
explained, was the size of our group. We would have to select only the
best and most attractive-looking musicians. We laughed at this proposal,
explaining to Mr. Vance that Lord Caitanya's sakrtana party was not
exclusive. We wanted everyone to participate. Attraction and repulsion
on the bodily platform were not considerations in spiritual life. Mr.
Vance stated that he was in full agreement with our philosophy, but if
we wanted to make Hare Ka popular, we had to be practical and
consider the public's taste. After making his point, Mr. Vance selected
seven of the devotees and requested everyone else to leave the room
during the rehearsals to avoid unnecessary distraction. Standing up on a
chair, Mr. Vance took command by directing us how to sit, hold the
instruments, and even smile. After nearly one week of rehearsals, he
finally gave his approval. We were ready for the party.
Dressed in freshly pressed dhots, with clean-shaven heads, we arrived at
Mr. Vance's home in suburban Los Angeles. Our host explained that he
had a brilliant idea how to best introduce us to the guests. We should
position ourselves in his bedroom, where he would lead his guests to put
away their overcoats. Imagine their surprise to find the room full of Hare
Ka devotees! And our leading singer, Lalit-dev, could then put
tilaka on each of them, symbolizing their "initiation." Sitting in Mr.
Vance's bedroom made us feel a bit awkward, but we had come this far,
so there was no turning back.
We were chanting japa when suddenly Mr. Vance came in with his first
guest. Immediately we chanted in unison "Hare Ka," to the complete
amazement of the guest, who remained stunned, allowing Lalit to apply
a dot of tilaka to his forehead. The "initiation" was repeated, until all of
the invitees had arrived. Then Mr. Vance ushered us into the sitting
room and formally introduced us. He explained how he had met us on
Hollywood Boulevard and had been impressed with our devotion as well
as our talent. We were genuine monks, he explained, living very
austerely, practicing what we preached, and he was very grateful that we
had accepted his invitation to perform krtana at his home. After this
nice introduction, we took our positions exactly as we had rehearsed and
performed krtana for nearly a half hour. First we chanted the prayers to
our spiritual master, and then r Ka Caitanya, followed by the Hare
Ka mantra. Viujana had composed beautiful melodies for each, and
our audience showed their appreciation by giving us a resounding
applause. After the krtana I managed to give a speech about Ka
consciousness, despite Mr. Vance's gestures to finish quickly. Finally I
thanked our host for arranging such a nice program and presented him
with a garland of flowers, which elicited more applause. In a joking way,
I explained that Mr. Vance was now officially one of our devotees and
needed a spiritual name. We had selected an especially suitable name for
himMha Godsa. Again, more applause, and for the rest of the
night, Mr. Vance beamed with pleasure whenever one of his friends
addressed him as Mha or Godsa.
Returning to the temple, we found all the devotees eager to hear the
results of our preaching engagement. We described in detail everything.
Mr. Vance's friends had seemed to enjoy our company, but it wasn't as
nice as going on Hollywood Boulevard with all the devotees. The
atmosphere at the party had not actually been serious, and the guests
had drunk alcoholic beverages.
The next morning we discussed the previous night's experience.
Somehow we felt contaminated by the intimate association of the
karms. Although on sakrtana we also mixed constantly with them,
this feeling was never there. Lord Caitanya always protected us. So why
were we now feeling impure? Both Viujana and Gargamuni felt that
all of the devotees should have come. They recalled how there was
always a tense atmosphere at the rehearsals because most of the devotees
were not allowed to participate in the krtana. This discussion continued
as we weighed the pros and cons of the engagement. Finally it was
decided that I should write rla Prabhupda and get His Divine Grace's
opinion whether we should continue to deal with Mr. Vance. After some
time rla Prabhupda's letter arrived.

Ascot, England, October 30, 1969

My Dear Tamal Krishna,

Please accept my blessings. I am in due receipt

of your letters dated October 17, and October 23,
1969 and have noted the contents carefully.
Enclosed is the letter for you to hand over to the
draft lawyer. I am pleased to note that there is
interest in having our Samkirtan Party perform in
various public engagements. The same thing is
going on here, and they have been invited to such
places as Amsterdam and Germany. So if you can
also do this, it is nice. But do not change our
principles. Practicing is already done by kirtan. It is
not required for us to become artists. Our main
point is service to Krishna, not to please an
audience. We shall not divert our attention too
much to adjustment of musical sounds. People
should not misunderstand that we are a band of
musical artists. They must know that we are
devotees of Krishna. Our devotional practice and
purity should be so strong that wherever we chant
 there shall be immediately an impression in the
audience for devotion to Krishna.
Regarding management of the society, I have
already described this to you in letters to
Brahmananda and yourself. So far as the
maintenance fund is concerned, that may be sent
to me directly. Please offer my blessings to the
others. I hope this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

Prabhupda's letter left no doubts in our minds. I phoned Mr. Vance and
told him that our group had decided we preferred to just chant Hare
Ka on the streets. After all, we were not professional musicians; we
were devotees of Ka. Mr. Vance could not understand. Had we gone
crazy to pass up such a golden opportunity, especially after he had gone
to the trouble to arrange for so many important contacts at his party?
Everyone had loved us! The next step was a national T.V. spot! But I was
firm. We were satisfied to chant Hare Ka in our usual manner, even
if it meant we would not make it to the "big time." There was a long
silence and then the sound of the receiver disconnecting. Mr. Vance had
hung up. I never heard from him again.

* * *

While I awaited Prabhupda's confirmation, the devotees discussed

among themselves my going to London. The dynamics of Lord
Caitanya's ever-expanding sakrtana movement was exciting to behold.
There was no telling where Ka consciousness would spread to next,
nor who would be selected to go. Attachments for family and friends had
been replaced by strong bonds of affection for our spiritual master and
our Godbrothers and Godsisters. Like soldiers in an army, we were ready
for any order, eager for the opportunity to travel and preach on Lord
Caitanya's behalf. And no matter how great the distance separating us,
we would always be connected by chanting Hare Ka. Unlike material
relationships, which are maintained only by constant attention,
relationships between devotees are automatically sustained through
service to Ka. The individual leaves and branches of a tree are
nourished by their common connection with the trunk, and each derives
benefit when water is applied to the root. Similarly, the devotees derive
full nourishment by focusing all attention upon service to the lotus feet
of Rdh and Ka. Though for accepting service Ka expands
Himself in innumerable forms throughout the creation, He remains one:
advaitam acyutam andim ananta-rpam/ dya pura-purua nava-
yauvana ca (Bs. 5.33). Always engaged in the Supreme Lord's
transcendental service, the devotees are placed under the care of His
divine energy. Mahtmnas tu m prtha daiv praktim rit (Bg.
9.13). This divine energy of the Lord works in the opposite way of the
material energy. Whereas the forms of the material world are constantly
changing, due to the endlessly mutable nature of matter, forms and
relationships in spiritual life are eternal and ever-increasing.
Furthermore, the duality of material existence, which causes the living
entity to suffer the happiness and distress of meeting and separation,
birth and death, is noticeably absent in spiritual life. As the time factor
is not present in the spiritual world, there is no termination of spiritual
relation-ships. Such limitations of time and space are transcended by the
mercy of the Lord's daiv prakti, divine nature, and thus the Lord and all
of His devotees remain eternally united.
The practical realization of these truths allowed all the devotees to feel
enlivened by the thought of my going to London. Although they
depended upon me for their daily assignments, Prabhupda and Ka
would make all the necessary arrangements while I was away. The letter
I was waiting for soon arrived.
Ascot, England, November 4, 1969

My Dear Tamal Krishna,

Please accept my blessings. I am in due receipt

of your letter dated October 30,1969. A two-way
ticket is being sent to New York for you to come to
London, so you may go to New York as soon as
possible and do the needful. At least if you re-main
so long as I am here, then we can return back
together. Regarding Los Angeles business, for the
time being you can entrust this to Gargamuni and
Stoka Krishna. So far as corresponding with the
other West Coast presidents, that can be done
from here also. Here you can talk with Mukunda
and others about the World Samkirtan Party. There
is good possibility. Simply it requires some good
organization. Therefore you are called.
So far as I am concerned, as I already told you,
after this European tour I am going to retire from
active work and retire for writing books. So any
place suitable I shall stay and give you directions. I
am now confident that at least one dozen of you
have understood the philosophy and the matters
by which it can be handled. So from the
background if I give you some inspiration, the
 whole society shall run on nicely. We shall talk of
these things when you come. So try to go to New
York as soon as you are able, and the ticket will be
duly sent there. I hope this will meet you in good
health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

PS: Address future correspondence to 7 Bury

Place, London.

Having mentally prepared myself for going, I now fully detached myself
from all responsibilities, investing each devotee with specific duties.
Finally, on the evening of my departure, I called the devotees together
for a last meeting. Praising each of them for their individual service, I
encouraged them to continue cooperating together for expanding the
sakrtana movement. Wanting to make a gift to each devotee, I
distributed my personal collection of Prabhupda photos, trying to
match Prabhupda's particular mood in each picture with the similar,
prominent quality of each devotee. In this way we were all reminded
that it was actually Prabhupda and our love for him which was keeping
us united. Though Prabhupda had written that my visit might extend
only for some days, after which we could return back together, I bade
farewell to my Godbrothers and Godsisters, sensing that I would not be
seeing them for some time to come. Once before, when Prabhupda had
wanted our sakrtana party's help in organizing the temple, he had
asked me to move into the temple for "a few days." Those few days had
become more than a year. As our perfect guiding master, Prabhupda
had known what was best for us at the time, as well as what was needed
for spreading Ka consciousness. And there was no doubt that his
present instruction was equally perfect. I looked at all of the devotees.
There was an intimate loving feeling from growing up together in Ka
consciousness. Some of us had been together since San Francisco days,
and Viujana had been my best friend even before we became devotees.
Prabhupda had delivered us from the dangerous ocean of material
existencewe had accepted him as the pilot, the captain of our ship. As
the thought of separation from my Godbrothers welled up, I steadied my
mind, fixing my consciousness on Prabhupda's order.

Part Two:
The European Ytr

CHAPTER EIGHT

CHAPTER EIGHT
A Saint in Her Majesty's Realm

The arrival gate at New York's La Guardia Airport was crowded with
people eager to receive friends and relatives who had just disembarked
from the Los Angeles to New York flight. I moved along with the stream
of departing passengers, searching to see if anyone had come to meet me.
Suddenly I spotted a devotee waving his hands and grinning broadly.
This must certainly be Brahmnanda, I thought. We had never met
before, but I had seen photographs of him; there was no mistaking his
unusual size, despite the heavy overcoat he wore. Brahmnanda came
forward and gave me a warm embrace. "Gee, I thought you were much
bigger than this," Brahmnanda joked. It was like meeting an old friend.
The devotees in Los Angeles had packed two huge Simply Wonderfuls,
softball size, appropriate to Brahmnanda's huge proportions. When
Brahmnanda learned that I had brought prasdam with me, he
suggested we immediately respect the prasdam on the spot and not wait
until returning to the temple. Without further consideration we sat
down on the carpeted floor of the airport corridor, completely oblivious
to the throngs of people milling about us. We must have appeared a
strange sighttwo young men sitting cross-legged, laughing together,
while enjoying the taste of the large milk-powder sweets. I had hardly
made a dent in my Simply Wonderful before Brahmnanda had
consumed his and now offered to help me finish mine. This was indeed
the Brahmnanda I had heard so much about. I wasn't disappointed.
Brahmnanda maneuvered the tiny yellow Volkswagen "Bug" expertly
through the congested rush-hour traffic. As we drove along Second
Avenue toward the Rdh-Ka temple, I looked at the familiar shops
and buildings of the Lower East Side. Less than three years ago I had
lived here, but not as a devotee. There seemed to be little change. The
streets were dirty and gray, and the people looked as unhappy as ever,
their bodies braced against the cold winter air. It was a sharp contrast to
the sunny, comparatively friendly atmosphere of the West Coast, where
I had spent the last few years. The familiar streets brought back
unpleasant memories, but I felt protected by Ka consciousness. Still, I
was glad that I would be leaving in a few days to join rla Prabhupda.
The devotees had rented a new temple, the first floor of 61 Second
Avenue, five blocks away from the original storefront where rla
Prabhupda had begun his movement. It had formerly been used as a
showroom for men's apparel, and large ceiling-to-floor mirrors lined the
walls. It was clean and, compared with the original storefront temple,
very opulent. But in contrast with the spacious temple facility at La
Cienega Boulevard, it seemed cramped and constricted.
Many of the original New York devotees had moved to Boston to help
establish ISKCON Press. The remaining handful of brahmacrs were a
dedicated group, toughened by the austerity of living in New York City.
They anxiously listened as I related the success our movement was
enjoying on the West Coast. Brahmnanda explained that they had
tried to follow the example of our Sunday Love Feast program by
performing dramas and short skits, but the results had not been very
positive. On one occasion some of the guests had not taken their
dramatic attempts seriously enough and had ridiculed the inexperienced
devotees. Their laughing had provoked the devotees to ask them to leave
the temple immediately. From hearing of our success in letters and
phone calls, Brahmnanda could appreciate that the festive West Coast
style was ideal for spreading Ka consciousness; but it was difficult to
reproduce it amid the heavy atmosphere of New York.
I became better aware of the problems the devotees were facing when
they invited me to a program at the nearby School for the Performing
Arts. We had reserved the student center's main lounge, which was now
filled with students on their midday lunch hour break. But there seemed
to be an invisible wall separating our small krtana party from the aloof,
skeptical audience. It was clear that they saw our shaved heads, saffron
robes, and devotional mood as a threat to their attempted sophistication
and culture.
I immediately requested the devotees to allow me to give a short
introductory talk. I began by explaining the historical and cultural
background of Ka consciousness, emphasizing how the music that we
were about to perform was part of an ancient culture which gave great
stress to the performing arts. Gradually I drew the students' interest. I
then demonstrated each instrument's use. Lastly, I described the Hare
Ka mantra as a vehicle for experiencing the highest pleasure when
chanted congregationally. We had not come as professional showmen
but were inviting them to take part in a transcendental "happening,"
which would only be possible with their full participation. Soon
hundreds of students were clapping along with the mdaga's one-two-
three beat. Then Hare Ka was introduced, first by the lead, and
followed by an enthusiastic response from the gathering. The entire
audience chanted, although not everyone was serious. But the devotees
were in ecstasy, satisfied that everyone was receiving the mercy of the
holy name. Though the students had appeared cool and disdainful at
first, they had proven as receptive to Lord Caitanya's sakrtana as the
crowds of Saturday-night theater-goers along Hollywood Boulevard. All
that was required was some friendlinessand a touch of Hollywood
showmanship.
On Brahmnanda's suggestion we drove to Boston for the weekend,
where there were many more devotees, including married couples, all
living together in a large, newly acquired house. It was the home of
ISKCON Press, and most of the devotees had services involved with
producing rla Prabhupda's books. I was particularly impressed with
the temple president, Satsvarpa dsa, who in addition to organizing all
of the temple activities as well as transcribing Prabhupda's writing,
maintained a full-time outside job to support the temple. He was
constantly looking at his watch to see that all of his time be best used in
Ka's service. And I met Girirja dsa, the sakrtana leader. On
Saturday afternoon and evening I went out with all of the devotees and
offered various suggestions on how to improve the sakrtana party, and
on Sunday I showed the devotees a color film taken in San Francisco at
the Ratha-ytr festival. Seeing rla Prabhupda dancing upon Lord
Jaganntha's cart in slow motion, his pink lotus feet trampling beneath
them roses which had fallen from his garland, caused the devotees to
experience great ecstasy, and they demanded to see the film a second
time. They did not often have a visitor from the West Coast, and we all
enjoyed exchanging remembrances of rla Prabhupda. In the
afternoon a sumptuous feast was served. But no sooner had we finished
than Brahmnanda suggested that if we left immediately we would still
be in time for the feast in New York.
There was no stopping Brahmnanda as he drove at breakneck speed the
nearly 250 miles from Boston to New York. When we arrived, i
Kumara, the expert cook of the temple, greeted us with two gigantic
plates of prasdam, the grand finale to an action-packed weekend of
Ka consciousness.
After securing my passport, ticket, and health documents, I was ready to
embark for London. Brahmnanda drove me to the airport for the
overnight flight. During my stay in New York and visit to Boston all the
devotees, who were transcendentally envious of my good fortune in
being called to be with our spiritual master, had been very kind to me. I
felt grateful to rla Prabhupda for giving me the association of so many
nice Godbrothers and Godsisters and for allowing me to be a part of the
worldwide family of ISKCON. As we sat in the departure lounge,
Brahmnanda and I discussed how rla Prabhupda had spread Ka
consciousness so quickly in the short time since its humble beginning at
26 Second Avenue. And as we talked, Brahmnanda eyed suggestively
the bag of prasdam Kumara had packed for my journey. Without a
word we unwrapped the prasdam and within minutes had consumed
every last bit.

* * *

The devotees in London had advised me to enter England as a tourist.

Standing in queue, waiting to speak to the immigration officer, I tried to
look as calm and casual as possible. But I felt constricted by the three-
piece suit and heavy overcoat, and the tie was choking my neck. I
wondered if the plastic-brimmed hat I was wearing looked odd. It had
become crumpled on the airplane, but I had to keep it on to cover my
shaved head and ikh.
The queue was moving quickly. Immigration procedures were a standard
formality, I reminded myself, and there was nothing to worry about.
Now it was my turn. I moved up to the desk and handed my passport and
entry card to the officer. How long was I planning to stay? he asked. Did
I have any friends or relatives that I would be staying with?
"I am planning to see the country," I replied, "and travel for about two
months. I have one friend whom I will be contacting, Mr. Michael
Grant." (Mukunda had suggested I use his name in case a contact person
was asked for.)
The immigration officer had been taking notes. Now he asked me to
wait by standing over to the side. I tried my best not to be anxious. His
questions had been ordinary, and I had answered them without
hesitation. But what did this delay mean?
After a few minutes he returned. "I phoned your Mr. Grant, but he was
not available at this number," the officer began in a heavy British
accent. "Instead I spoke with a ymasundara dsa. Apparently he was
aware of your arrival. But his explanation for your visit is quite different
than what you have written here. I would suggest, in fact, that you have
actually come here as part of a religious organization. And furthermore,
you will be remaining here to help organize missionary activities and
centers throughout Europe."
I was dumbfounded. Why had ymasundara revealed my identity in
such a careless manner? I tried to look surprised at what I had just heard.
"I don't know of any ymasundara, and I have come here as stated, as a
tourist for seeing the sights. You must have gotten the wrong number."
But the British officer was not convinced.
"Young man, please take your seat in the rear of the hall," he said coldly,
pointing to a section of vacant seats. There was no alternative but to
follow his direction. As I turned around and walked toward the seats, I
tried to maintain my composure. But inside I felt devastated. What
would happen now? Would I be refused entry into England? I had given
up my position in Los Angeles, handed over all of my responsibilities to
others, and had received a farewell send-off from all of the devotees.
And in New York and Boston everyone expected me to be assuming a
new service for rla Prabhupda in Europe. To return without even
entering the country would be an embarrassing defeat. I felt bewildered
by this unexpected turn of events. What should have been a simple
formality was suddenly becoming an insurmountable obstacle.
I watched the long queues of passengers dwindle down until I alone
remained. Nearly one hour had passed. Then the officer who had
interviewed me approached, along with another official. They requested
me to state again the purpose of my visit to England. But this time they
wanted to know more of my back ground. Where did I reside, and what
was my occupation? Suddenly the official reached at me, yanking at my
tie and hooking his fingers into my neckbeads. "What are these?" he
challenged. His intense gaze seemed to penetrate my attempted disguise.
There was no longer any point in trying to conceal my identity. I
admitted that I was a devotee of Ka and that I had come to London
on the order of my spiritual master to help him spread Ka
consciousness. I was ready to tell them whatever they wanted to know.
But the officers had heard enough. After taking my baggage claim tags
they left me alone again. Although I had been exposed, somehow I felt
safer than before. At least now I could think and act as a devotee. I
began to pray to rla Prabhupda. He had called me here, and now I was
only minutes away from his lotus feet. "rla Prabhupda," I prayed,
"please help me. I only want to serve you. Please don't let them turn me
away. Please allow me to see you." I was physically and mentally
exhausted from the long flight and this present ordeal.
After another hour's wait the officials returned with my luggage, which
they made me open before them. They searched through the clothing
and found my chanting beads, the Bhagavad-gt As It Is, and other
devotional items. When they came across a file of correspondence, they
took this with them into a nearby office.
After some time had elapsed they returned and requested me to follow
them. I walked behind, carrying my bags. We passed out of the main hall
and walked through various corridors, eventually arriving at the office of
the airport physician. The doctor introduced himself and asked me to sit
down. I was glad to be in his office. Compared to that of the immigration
officials, his manner was personal and friendly. But why had they
brought me to a doctor?
Suddenly I realized what had happened. On the physician's desk was a
letter from my files. The letter was a psychiatrist's report addressed to
the medical officer of the Draft Board. The report indicated that I was a
highly maladjusted individual with severe psychological problems. The
British officials had no doubt concluded that to allow me entry into the
country would be a great risk.
I laughed to myself. In order to avoid being drafted into the armed forces
I had obtained this letter, written by a friendly psychiatrist who had
produced an exaggerated report to convince the U.S. government that I
was not fit for military service. I had not yet made use of the letter, but I
had kept it in case it was ever required. Rather than helping me, it
seemed that the report was about to be the cause of my undoing.
My only hope was to sincerely explain the facts to the doctor and hope
that he believed me. He seemed intelligent and not prejudiced. "You see,
sir," I began, "many of my countrymen do not agree with the American
government's policies in the Vietnam War. For this reason, young men
like myself are not agreeing to be drafted." I knew that Britain did not
approve of America's position in the war. "There are also many
sympathetic professionals, such as the psychiatrist who has written this
letter," I went on. "Actually, you can see I am quite normal, and if you
speak further with me I am sure you will be convinced of my sanity. I
have not come to England for any purpose other than to assist in the
missionary activities of our religious society, which will greatly benefit
all the people of England. Because I was unsure of the official policy
regarding missionaries, I listed the purpose of my visit as tourism.'' The
British doctor was intrigued and asked me a number of questions about
my beliefs. Within a short time he was convinced that I was not a
dangerous element and recommended the officials allow me entry into
the country. He smiled, shook my hand, and wished me good luck.
Within minutes I was once again at the immigration desk. This time the
officials quickly stamped my passport with an entry visa and smiled,
bidding me an enjoyable stay in England.
My plane had arrived on time, but the ordeal in immigration had taken
more than three hours. I walked from one end of the arrival hall to the
other, hoping to sight a devotee. Mukunda had promised that he would
meet me, but after such a long delay perhaps he had given up waiting.
Again I walked the distance of the large hall, but still no sign of him. I
decided to return to the arrivals gate, and to my great relief I found
Mukunda there, looking anxiously about. We embraced and laughed,
happy to meet after more than a year's separation.
As we drove in the car, I related to Mukunda the cause of my delay. He
was surprised at the perceptiveness of the British officials. Mukunda
himself had been unable to recognize me when I had come through the
arrival gate. We concluded that Lord Ka was testing the depth of my
desire to serve rla Prabhupda. I inquired about His Divine Grace's
activities since his coming to England. Mukunda explained that rla
Prabhupda had been living at the estate of John Lennon and preaching
to the Beatles. The devotees had also arranged a number of engagements
for him, including one at Oxford University. Only a few days ago, rla
Prabhupda had shifted his residence to an apartment in one of
London's fashionable districts.
Mukunda informed me that we were heading toward the temple, which
was located in the center of London. Except for brief visits to Mexico
and Canada, this was my first real journey out of the country. I observed
with keen interest the passing landscape en route to the city. As our car
entered London proper, I took in the buildings and the people, making
mental notes comparing their lifestyle with that of the people of the
U.S. For months I had dreamed of coming to Europe to join in the
preaching, but it was hard to believe that I was actually here. After the
difficulty at Immigration I realized that whatever was taking place was
happening only by rla Prabhupda's causeless mercy. I closed my eyes,
meditating on him. Though I had no remembrance of being in the
spiritual world, coming now to see rla Prabhupda was as close as I
could imagine to being reunited with Ka. There was no way of
estimating my great fortune in being once again permitted to have rla
Prabhupda's personal association.
The buildings we were now passing appeared taller and mostly housed
businesses. We had reached the heart of the city, and Mukunda pointed
out various important landmarks. The temple was located on Bury Place,
just near the famous British Museum. Like most of the other buildings
on the block, it was a narrow, five-story residence.
As we stepped inside the ground-floor entrance, the sound of an electric
buzz-saw cut the air. Mukunda explained that ymasundara was busy at
work constructing the temple room. I followed Mukunda up a long flight
of stairs and, after a small landing, a shorter flight of seven steps. On the
first floor, in front of one of the three doors, were many pairs of shoes.
Mukunda nodded, confirming my thoughts: "rla Prabhupda's here." I
was not dressed very nicely, nor did I have tilaka on, but my eagerness to
see rla Prabhupda was too great for me to consider bathing or
changing my clothes. I held my breath and opened the door.
The beautiful form of rla Prabhupda, seated gracefully on a cushion,
framed by large draped windows, met my eyes. On seeing me enter, rla
Prabhupda smiled broadly as I offered my prostrated obeisances before
his desk. "I was anxious why you were delayed," Prabhupda said. Though
I could have related the whole story, I simply apologized. I wanted to
hear rla Prabhupda speak and to satisfy myself by looking
continuously at him. Prabhupdas effulgent presence seemed to
illuminate the entire room. I was reminded of the description of Ka
in which it is mentioned how the ornaments decorating His form are
themselves beautified in contact with His transcendental body. In the
same way, everything within the room seemed surcharged with spiritual
energy on account of Prabhupda's presence.
Prabhupda was in a relaxed mood, surrounded by devotees who had
enjoyed his intimate association for months. I felt like an outsider who
had been permitted the rare privilege of entrance into the association of
the Lord's pure devotee. Again I was reminded of the spiritual world. If I
were to return back to Godhead one day, seeing Ka surrounded by
His confidential associates would not be very different from this. But
Prabhupda quickly penetrated my thoughts by inquiring of news of our
Los Angeles temple. How were all the devotees there, and what
programs were going on? As I described all of the activities, Prabhupda
remarked to the devotees present how nice everything in Los Angeles
was, just suitable for becoming Ka conscious. As I answered
Prabhupda's queries, I felt slowly drawn into his intimate association
again. Although we had been separated for months, he had been the sole
object of my thoughts, words, and deeds throughout that time.
Prabhupda shifted the conversation to the preaching in England. There
was good prospect for spreading Ka consciousness here in London, he
said. With the help of the Beatles, the Hare Ka mantra had become
popular almost overnight, and the devotees were receiving many
invitations to hold engagements, even in other European countries. But
so far there was no regular program for daily chanting parties or book
distribution. That steady engagement was the basis of our movement
and should now be organized.
"Now Taml is here," Prabhupda said to Mukunda, "and he has got
practical experience how to organize sakrtana. Now you,
ymasundara, Guru dsa, and Taml chalk out a program for organizing
our World Sakrtana Party. We have been planning this for a long
time, so now that you are all together, make it a reality. I want to travel
around the world with two dozen boys and girls. You will all perform
krtana and then I will speak. In this way let us impress Ka
consciousness into every country of the world." Prabhupda's eyes
twinkled brightly with the prospect of preaching worldwide. "Have you
taken prasdam yet?" he inquired. Being with Prabhupda made me feel
fully satisfied, and I had no thoughts of hunger. But without waiting for
my reply, Prabhupda ordered the devotees to arrange for prasdam and
told me to take bath. We would meet again later on.

* * *

London is well known for its inclement weather, and the devotees
assured me that the intermittent rain which fell the morning after my
arrival was quite normal. Along with Dhanajaya dsa, a Scotsman who
had been one of the first boys to join the English ytr, I accompanied
rla Prabhupda on his morning walk. As we set off from the temple,
Dhanajaya and I took turns holding the umbrella over rla
Prabhupda's head to protect him from the constant drizzle. But the
weather did not seem to disturb rla Prabhupda as he held a lively
conversation with Dhanajaya about British history. During
Prabhupda's early school days under British rule, English history had
been a mandatory subject. And later he had studied political history at
the Scottish Churches' College. Though more than half a century had
passed since that time, Prabhupda was as conversant about the famous
personalities, places, and dates in English history as was his young
Scottish disciple.
Prabhupda began to explain why for centuries "the sun did not set over
the British Empire." Just as the modes of goodness, passion, and
ignorance affect an individual, they also affect entire nations. In
previous ages the mode of goodness predominated, and thus Vedic
culture was spread throughout the world. But in Kali-yuga the modes of
passion and ignorance are especially strong, and whichever nation
wields the greatest physical strength is able to subjugate others.
Although the Vedic civilization was unequaled, the British had been
able to rule India for centuries on account of their predominance in the
mode of passion. However, England's supremacy in world affairs had in
the course of time diminished, until her glory had all but faded.Now it
was America's turn to lead the world.
To make his point clear, Prabhupda pointed with his cane to a large
building still under construction. "Just see! The house is not yet
completed, but someone is already living there. This means poverty.
Britain is now finished. When they have to start renting the bottom
floors before they finish the top, that means they have run out of money.
They need to collect more money to pay for the upper stories to be
completed." Prabhupda's simple but brilliant example demonstrated
how the changing influences of the modes of nature sway the course of
world history, with even the greatest nations unable to avoid their
karma.
Later in the morning as we drove rla Prabhupda to his furnished
apartment on Baker Street, he continued with his theme about the
downfall of the British Empire. From his front seat in the van,
Prabhupda turned around and said to me, "America is now the
mightiest nation in the world. They want everything big. So you are
Americans; now you must do every-thing on a grand scale. If you can
arrange for a twenty-five-story temple in Mypur, Bhaktivinoda
hkura will personally come and take you back to Godhead."
Prabhupda faced front again and began to sing, parama karua, pahu
dui jana, niti gaura-candra.
Mukunda and I looked at each other. We were still young devotees and
had never been to India, what to speak of Mypur. It seemed as though
Prabhupda's statement was something he alone could understand, a
visionary dream which he shared with his spiritual master, rla
Bhaktisiddhnta, and the other exalted cryas in the disciplic
succession. But somehow he was including us within that vision, due to
his causeless mercy. Though we had no qualification, either spiritually or
materially, he was addressing us as though we were capable of rendering
valuable devotional service. Prabhupda's encouraging words inspired us
to hope that one day we could actually become genuinely devoted and
live up to the high expectations which he had for us. Prabhupda had
called me to London especially to organize sakrtana. The success of the
Hare Ka mantra record had attracted a number of young European
boys and girls to join the movement. Although Mukunda,
ymasundara, Guru dsa, and their wives performed in the evenings at
various theaters and nightclubs along with other professional music
groups, so far daily street chanting had not been introduced. It would be
exciting to hold krtana along Oxford Street, packed with shoppers and
tourists from all over the world. (The sidewalks were far more crowded
than anything I had previously experienced in San Francisco or Los
Angeles.) And Hare Ka was already well known and liked not only
among the British but in many other European countries as well. Our
record had been a hit in Germany, where it had reached third place in
the record charts, and it was now number one in Yugoslavia.
But I found that in doing sakrtana, the weather would be a major
factor to contend with. The thick cloudy covering kept the days cold
and damp. It would not be possible to dress in short sleeves, light dhots,
and thongs, as in Los Angeles. I discussed the matter with Mukunda, and
along with his wife, Jnak, we purchased hundreds of pounds sterling
worth of long underwear, thick socks, and woolen sweaters, so that the
devotees could remain out on sakrtana all day without becoming sick. I
issued each devotee a set of clothes, marking their names with a black
marker pen, and warned them that if they lost any of their clothes they
would have to suffer the consequences of freezing through a long, cold
winter.
Suited up in our new sakrtana outfits, we felt ready to face the world. I
led everyone out on the street and formed them into two lines in front
of the temple. With Mukunda and me at the lead playing mdagas, we
marched toward Oxford Street, chanting Hare Ka, Hare Ka,
Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare
Hare. As in America, we were an immediate attraction as we moved
down London's most famous street, swaying to and fro. Pedestrian traffic
was stopped on both sidewalks. I resisted the temptation to stop and
encourage everyone to join in, and instead kept our party always
moving, remembering the heated complaints we had encountered from
the shopkeepers in Los Angeles. The British were conservative in their
reaction, which might be best described as polite amazement. Rarely was
there any heckling, and that coming only from the occasional rowdy
youth.
In London more than fifteen thousand Back to Godheads had piled up in
the temple basement. Each month Prabhupda had sent one fourth of
the Dai Nippon printing to London, but hardly any magazines had been
distributed. Now, with the introduction of sakrtana, it would be easy
to sell off the stock. I instructed the devotees how to sell the magazines
to the interested onlookers who stopped to watch the krtana party.
After nearly three hours of chanting up and down Oxford Street we
returned to the temple with the satisfaction of a full afternoon's
chanting. When Prabhupda heard the report of the day's sakrtana he
became very pleased and ordered that we continue it as a regular daily
routine.

* * *
 I stood with rla Prabhupda at the street corner, waiting for a break in
the traffic which would permit us to cross the broad boulevard and enter
Regent's Park. I tried to be alert to protect Prabhupda from the hazard
of the onrushing cars. It was strange to feel that I could protect
Prabhupda, because in all respects it was actually he who was protecting
me. Nevertheless, I touched Prabhupda's arm, indicating that the
traffic signal had changed and we should cross the street. I held up my
hand like a police-man, directing the cars on either side to wait until we
had safely passed. The distance from the apartment on Baker Street to
the park was only a few blocks, but the biting-cold morning air had
already started to make my body go numb. In addition to wearing a hat,
Prabhupda also had a woolen scarf wrapped around his head and tucked
into his long overcoat. One of the devotees had acquired a purple and
blue airline blanket on a recent trip to Amsterdam, which Prabhupda
now wore over his dhot to protect the lower portion of his body. The
winter's first snowfall lay upon the ground like a soft white carpet. On
leaving his apartment, adaPrabhupda had joked about the first time he
had seen the snow in New York City. He had thought that someone had
poured whitewash over the streets and sidewalks.
As we moved along the park's winding path, Prabhupda took each step
decisively, first testing the ground with his cane to insure that the
footing was solid. Some of the snow had melted, forming puddles of
water, but the freezing temperatures of nighttime had created a thin
coating of ice over the water. Each time we came to a puddle of ice,
Prabhupda would stop and, gripping his cane firmly, smash it down
upon the ice. It was something that a small child would have done, and
yet Prabhupda's expression remained grave. After he repeated this for a
fourth time, I inquired what the purpose behind it was. Prabhupda
looked up from the broken pieces of ice to explain, "This ice is my.
The natural state of water is liquidity. Now it has become hard and
frozenjust like our hearts. Their natural state is to be soft, like molten
gold; but now they have also become hard. And just as we have to apply
heat to melt the ice, similarly, by applying the mah-mantra, the hard
hearts of the materialists will melt." And Prabhupda walked on,
smashing each puddle, breaking mys back. To break each and every
frozen puddle was an expression of Prabhupda's firm determination not
to allow mys icy grip a single foothold.
As we crossed over a small, arched bridge, Prabhupda pointed through
the rails at some birds. "They are sitting in the water around the tree.
The six Gosvms knew this secret. Therefore while residing in
Vndvana they would always take shelter beneath the trees, because
the tree provides warmth in the winter and coolness in the summer.
That is why around the tree there is no ice. The tree is giving off heat; it
is alive, and its warm breathing has melted the ice. These birds know
that, so they are taking shelter of the tree."
In the distance we saw an old man giving dried crumbs of bread to a
flock of birds: Prabhupda remarked that just like with this old man, it is
a natural propensity of everyone to render service to someone or
something. But only by directing our service to Ka can we actually
become happy. I looked at the old man. He appeared very lonely,
surrounded by the dull little birds waiting for his offerings. A few years
ago my position had not been much better. I had also been lonely, not
knowing whom to serve. But Prabhupda had taught me to serve Ka,
and now I was feeling happy. How empty was this old man's life, without
Ka consciousness!

* * *

As soon as the devotees were established in a daily routine of chanting

on Oxford Street, Prabhupda asked me to go to Germany for organizing
sakrtana. The thought of leaving rla Prabhupda after having had
his association for only a short time was not very appealing and made me
a little fearful. Seeing my hesitation, Prabhupda had not insisted; but
now we received an invitation for our Radha-Krishna Temple musical
group to per-form at some of the most prominent German nightclubs.
Our record was still a big hit in Germany, and the entertainment agents
were eager to book us.
I sat in front of rla Prabhupda discussing the forthcoming tour.
Though the apartment on Baker Street was rented complete with
furnishings, Prabhupda had not cared for the Western-style furniture
and instead had set up his usual cushioned sana and low table in the
center of the large living room. Sitting at my spiritual master's feet, I felt
ashamed that I had not been able to immediately carry out his
instruction to go to Germany. Ka had had to make it easy for me by
arranging this musical tour. Having the other devotees' association
would make it much easier than going alone. I wanted to become strong
enough to carry out every order rla Prabhupda gave me, never to
hesitate, never to be fearful. Then I would actually deserve his
confidence and trust. My present weakness of heart was disappointing,
as much to myself as to rla Prabhupda.
Prabhupda explained that before coming to London he had visited
Hamburg briefly. Now he wanted to return to install a small set of Rdh
and Ka Deities. But for him to leave London at this time was
impossible. The Bury Place temple was still not officially opened, and at
the same time, the devotees in America were requesting his presence. He
was anxious to see the new building in Boston, and also the press which
they had established there. So under the circumstances, Prabhupda
proposed that I go to Germany to install the Deities on his behalf. He
reminded me of the installation of Rdh and Ka which I had
observed him perform in Los Angeles and said that everything should be
done exactly in the same manner.
Driving from London to Dover and crossing the English Channel had
taken nearly eight hours. As Mukunda drove our van across Belgium, I
noted that the small towns we passed appeared depressed and poverty-
stricken. It seemed that the country had not fully recovered from the
tribulations of the Second World War. By the time we came to the
German border it was the middle of the night, and only Mukunda and I
remained awake. Mukunda had requested that every so often I should
feed him one of the juicy sweetballs which Yamun had made for the
journey and that this would give him enough energy to carry on driving.
True to his word, Mukunda drove continuously the entire distance, and
by mid-morning we sped along the highway and entered the port town
of Hamburg.
The devotees had rented the second floor of a warehouse in an
industrial section of the town and converted it into a temple and living
quarters. They were naturally pleased to have so many visiting
Godbrothers and Godsisters. There was Ka dsa, the young jeweler
who had come from San Francisco; Kulaekhara and his wife, Vikh,
both from England; Jaya Govinda, a devotee from New York; and other
devotees, who had joined in HamburgMaalbhadra, Sucandra, and
Vedavysa. Everyone was excited with the prospect of holding programs
in different cities during the next few days. Our agent had booked us to
perform in a variety of settingsclubs, schools, etc.as well as
promotional events, which consisted of our chanting in marketplaces
and on streets, to be televised for the nation's viewers.
The first evening we were booked for the famous Star Club, where the
Beatles and other great musical groups had previously performed. That
evening visitors to the club found themselves in for an unexpected
experience. The lights were low and the atmosphere sultry as couples sat
intimately sipping their cocktails at the small tables and waiting for the
music to begin. Though in general musical groups were known for their
odd appearance, nothing could have compared with the devotees of
Ka. We stood at our microphones, the glaring stage lights bouncing
off our shiny shaved headsMukunda and I with mdagas miked at
each end, ymasundara playing a bowed esaraj, Guru dsa and
Rdhramana on karatlas, and Yamun, the lead singer, playing
harmonium. We were the Radha Krishna Temple, whose hit recording
"Hare Ka" was number three on the German charts.
It was doubtful that the club-goers that evening considered us anything
other than a musical group. They were unaware that the "performance"
was actually an eternal ceremony conducted for the pleasure of the
Supreme Personality of Godhead. They had come to be entertained, to
dance, and to get drunk, and they greeted us enthusiastically with
applause, expecting us to turn them on to an evening of sense
gratification. Our intention, of course, was totally different. We had
only Ka's pleasure in mind, and it was under the order of our spiritual
master that we were now prepared to come into this hellish nightclub to
perform the sakrtana-yaja. Previously, when Prabhupda had heard
that his disciples had gone into bars to sell Back to Godheads, he had
become especially pleased, considering that we were entering right into
the mouth of the lion. Tonight, as we performed in the Star Club, there
was little doubt that we had entered deep into mys kingdom without
being detected. We began by singing the prama-mantra to rla
Prabhupda, then the prayers to the six Gosvms; next came the Paca-
tattva mantra. Finally we hit them with Hare Ka. As the rhythm
began to pick up, couples rose to their feet, moving away from their
tables onto the dance floor to dance to the music. As they gyrated about,
moving in time to the mdagas and karatlas, they never suspected that
they were taking part in the yuga-dharma, the great chanting for
deliverance in the Kali-yuga.
The next day we were on national TV performing krtana in the
marketplace of Kiel. The cameras photographed us in our bright dhots
and srs as we marched along the sidewalks and passed out the German
edition of Back to Godhead, entitled Zurck zur Gottheit. In broken
German I managed to explain to the crowds that we were chanting the
holy names of God and invited everyone to the university, where we
would be holding a concert. That evening we lectured and chanted
before a packed audience of many hundreds of students and the general
public; then the next day we were off again, to Mnden and Herford,
where we received our most enthusiastic reception of the tour. Both
engagements were at youth clubs, and we were sorry to see the
degradation of the teenagers, who were eagerly imitating their parents'
craving for liquor and sex. To reduce the passionate nightclub
atmosphere, we requested that the house lights be turned on. When we
chanted Hare Ka, we found our youthful audience much more
innocent and receptive than the previous nights' club-goers. In fact,
they went wild, singing and dancing with us and demanding that we
continue late into the evening. One encore followed another, and in the
end we were only able to avoid being mobbed by making a quick exit out
the back stage door, while the Hare Ka mantra record continued to
blare over the sound system.
In the middle of our busy concert schedule, one day was set aside for
performing the installation of the Rdh-Ka Deities. Were it not for
Prabhupda's order, I would not have been considered qualified to
undertake such a serious responsibility. Perhaps this was the first time in
the history of the Brahma-Madhva-Gauya sampradya that the Deity
form of the Lord was being installed and a fire sacrifice performed by
someone born outside of India. Of course, birth in India was not in itself
a qualification nor a guarantee of being Ka conscious. The cryas in
our disciplic succession were all greatly exalted personalities,
transcendental to such bodily designations. But factually, I was not
qualified. I had little personal experience of Deity worship. In Los
Angeles, as in all of our other temples, the standards were still simple
enough that all of the worship could be handled by a single pjr. I had
never even offered an rati. And as far as the intricacies of performing
an abhieka ceremony, I had observed it only once before. But all of my
insufficiencies were more than covered by the intense desire of rla
Prabhupda. It was he who was actually installing the Deity, and I was
simply the officiating priest. By Prabhupda's request, Ka was
agreeing to descend and accept the form of the Deity as nondifferent
from Himself. Prabhupda was actually an unseen participant, for
without his presence that day, Ka would certainly not have
manifested. As I went through the motions of camana, vibrating the
sacred mantras, bathing and dressing the Deities, and finally igniting the
sacrificial fire, Prabhupda was the guide directing every action. With
each successive "svh,'' the devotees threw the grains mixed with
clarified butter, and the fire blazed brightly. Ka was pleased; it was a
successful sacrifice. At the end, with Rdh and Ka installed upon
Their throne, we offered rati and danced and sang ecstatically to
celebrate the auspicious occasion of the Supreme Lord's appearance.
Much more than before, the temple room had become a place of
reverential worship. There was a feeling of security and shelter due to
the presence of r r Rdh and Ka. All of this had taken place by
the mercy of our spiritual master. By his blessings we were now
experiencing the blessings of the Supreme Lord.
On our return to London, we found all of the devotees swept up in a
great wave of activity. Prabhupda had selected December 14as the
auspicious date on which to open the temple. From the basement to the
top floor of Bury Place, the devotees worked feverishly to complete the
final preparations in time. Pushed by rla Prabhupda's personal
presence, ymasundara and his assistants maintained round-the-clock
schedules to finish the construction work; Guru dsa oversaw the
publicity and other arrangements; Yamun sewed clothing for the new
Rdh-Ka Deities; and Mukunda and I, in addition to taking out the
sakrtana party daily, visited with many prominent Indians to collect
donations to pay for the entire event. From his Baker Street apartment,
Prabhupda directed everyone, inquiring constantly about the progress
in each department.
Late one evening, after having just returned to the temple, we heard the
office phone ring. As I picked up the receiver I heard rla Prabhupda's
familiar voice: "Hello, this is Bhaktivedanta Swami."
"rla Prabhupda? Is that you?" I asked incredulously. Prabhupda
acknowledged that it was indeed he. I immediately put the receiver
down and bowed to the floor, offering my obeisances.
Again Prabhupda's voice could be heard over the receiver: "Tamal
Krishna? Tamal Krishna . . ."
I hurriedly picked up the receiver again. "Yes, rla Prabhupda, is there
something you need?" "What are you doing now?" Prabhupda asked very
casually. I explained that Mukunda and I had just arrived home after
visiting various places to arrange for the temple opening. "So, are you
free now? Can you come here to see me?"
After rushing down the street, Mukunda and I caught the underground
train to Baker Street. It was difficult to know who was
the more eagerPrabhupda to see us or we to see him. He was our sole
inspiration for working so hard, and we were his young, energetic
disciples, eager to assist him in his service to his Guru Mahrja. We had
no idea on our own of what it meant to open a temple. Prabhupda had
guided us in constructing the temple, making the altar, and finally
acquiring the beautiful marble Deities of Rdh and Ka. He, better
than anyone, knew of our spiritual naivete. When, in designing the
invitation card, I had invited the guests to "eat" prasdam, he had
corrected, "We honor prasdam." And when we had difficulty
comprehending how the end of Ka's flute could be a combination of a
shark and an elephant's head, Prabhupda expertly sketched it out on
the back of an envelope. He knew from experience that our boyish
enthusiasm was at least equaled by our incompetence. Therefore he took
great pains to personally plan each detail of the grand opening. It would
be the fulfillment of forty years of waitingsince the time rla
Bhaktisiddhnta had first sent his disciples to England. Though they had
failed in their attempt to establish Lord Caitanya's movement, now rla
Prabhupda, with the willing help of his young American and European
disciples, was about to establish a bona fide temple for the Supreme
Personality of Godhead, Ka, in the center of London.
As we sat with rla Prabhupda, he asked for the day's report, listening
intently how step by step his plans were being pushed to fruition. He
ordered that once the temple was officially opened, there should be
seven days of continual feasting, and he personally listed what
preparations of food should be cooked for each day. Prabhupda
appeared very satisfied with the endeavor of all of the devotees and
began to describe how Lord Caitanya's mission must be taken very
seriously and established in every city of the world. He quoted the verse
yre dekha, tre kaha 'ka- upadea/ mra jya guru ha tra ei
dea. Lord Caitanya personally instructed everyone that by His order
they should become guru and tell everyone the message of Ka,
Bhagavad-gt and rmad-Bhgavatam. It was not the work of one
person, explained rla Prabhupda. What could he, at such an elderly
age, expect to accomplish with only a few years remaining? Prabhupda
looked directly at Mukunda, Puruottama, and my-self and again
repeated that we must each become guru and strongly preach the
message of Ka consciousness all over the world. And he added, "If I
ever die, you take my body by plane to Mypur and lay it there to rest."
As Prabhupda said these words, we were all very silent. Like a great
military general he was encouraging us. He would lead us in our
preaching missions, share with us the triumphs, and encourage us in our
momentary setbacks. But inevitably the time would come when he would
have to leave us, when Ka would call him back. We would have to
prepare for that time, and not become bewildered. He was not going to
retire from the fight with my but would give up his body like a great
military commander in the battlefield.
Prabhupda's last words rang within my ears. I did not like
contemplating the thought of his ever leaving, but by his words
Prabhupda impressed upon us the grave responsibility we bore as
Ka's servants within this world. Our life was meant to be sacrificed
for spreading Ka consciousness, not used for our personal sense
gratification. Only at the time of our death should we ever consider
retiring. Puruottama had been serving as rla Prabhupdas secretary
for nearly one year and had been by Prabhupdas side month after
month. His humble, amiable nature, complimented by his efficiency in
the various secretarial skills, made him a valuable assistant to his
spiritual master. It was not an easy job. Being in Prabhupdas constant
association did not allow for any sense gratification, even within the
mind. Prabhupdas devotional intensity at once exposed any influence
which my might try to assert in his presence. The list of Prabhupdas
personal servants was dotted with casualties who had fallen away for on
reason or another. Often, in continuous association with the spiritual
master, they developed familiarity and began to see him in an ordinary
way. Sometimes they would forget to offer obeisances when entering and
leaving his presence, an indication that greater difficulties might be
expected in the future. For most of the devotees who lived at a respectful
distance from rla Prabhupda, whatever he did was viewed with loving
appreciation. Any moments of close association they were allowed
became cherished memories to meditate upon and recall year after year.
But for those in his personal entourage, whom he called for dozens of
times a day, there was a tendency to forget that the spiritual master was
to be worshiped on an equal level with the Supreme Lord, and that his
activities, no matter how insignificant they might appear, were never
ordinary or mundane.
Puruottama, however, had always been respectful before rla
Prabhupda and even maintained the same mood when out of His
Divine Graces presence. But in London, for the first time, a subtle form
of my began to creep in. It started when rla Prabhupda declared
that he did not believe the astronauts had actually landed on the moon.
As far back as 1960 rla Prabhupda had stated in his book Easy Journey
to Other Planets that mans attempt to go to the moon was "childish."
Later, in his purport to rmad-Bhgavatam, Canto Five, Chapter
Twenty-two, text 8, rla Prabhupda gave his explicit conclusion:
When we take into account that the moon is 100,000 yojanas, or 800,000
miles, above the rays of the sunshine, it is very surprising that the
modern excursions to the moon could be possible. Since the moon is so
distant, how space vehicles could go there is a doubtful mystery. Modern
scientific calculations are subject to one change after another, and
therefore they are uncertain. We have to accept calculations of the
Vedic literature. These Vedic calculations are steady; the astronomical
calculations made long ago and recorded in the Vedic literatures are
correct even now. Whether the Vedic calculations or modern ones are
better may remain a mystery for others, but as far as we are concerned,
we accept the Vedic calculations to be correct.
rla Prabhupda was firm in his determination to uphold the Vedic
statements even in the face of apparent contradictions due to modern
scientific research. The Vedas, coming directly from God, are perfect in
every respect and therefore are not subject to fault, like the statements
of ordinary, conditioned souls. Although the scientists might try to
substantiate their claims with impressive "facts," their information would
always be defective on account of their imperfect senses, liability to
make mistakes, tendency to become illusioned, and propensity for
cheating. God is perfect, and whatever He says is similarly perfect. His
statements, known as the Vedas, are called ruti, and one who repeats
exactly what he has heard from his spiritual master in disciplic
succession from God, without any concoction or change, is known as a
bona fide guru: rotriya brahma-niham. Even at the expense of being
laughed at as a follower of blind superstition, Prabhupda was not going
to "sell out" just to please some modern, so-called learned men. He had
full faith that what he had heard from his Guru Mahrja was perfect,
and to reproduce it accurately was his highest qualification.
Puruottama had never doubted rla Prabhupda before. When
Prabhupda had lectured on the Bhagavad-gt and cited so many
evidences from Vedic history, Puruottama had never had any difficulty.
But the statement about the moon landing seemed a glaring
contradiction to everything he was now perceiving. After all, he had
seen the moon landing on television with his own eyes!
Although Prabhupda's statement about the moon landing was a minor
point, it became a major impasse in Puruottama's spiritual life. Rather
than reveal his doubts to rla Prabhupda and have them easily
dispelled, he preferred to conceal them, and this ultimately proved to be
his undoing. Whereas Arjuna, as a perfect disciple, appealed to Ka to
dispel his doubts, Puruottama allowed this loss of faith to fester within
his heart. Externally he gave little indication of the difficulties,
continuing to perform his services in his usual competent manner. But
the seed of misgiving was there. Although he remained with rla
Prabhupda throughout his London visit, shortly after returning with
Prabhupda to America, his diseased condition became fully manifest.
After notifying rla Prabhupda that he had decided to leave,
Puruottama returned to his parents' home to resume his academic
education.

* * *

With a last great surge of devotion, the devotees stayed awake day and
night, working to complete the preparations for the grand opening.
Finally, on the morning of December 14, the day on which rla
Prabhupda had invited the public, everything was just barely finished.
The night before, ymasundara had collapsed in exhaustion, with the
altar still to be built. I had had to drag him out of bed, and by my
pleading, praising, and cajoling, he had somehow or other completed the
job. The temple room, with its curved ceiling and paneled walls, all
constructed of thick redwood beams ymasundara had brought with
him from San Francisco, looked like a replica of the ancient Ajanta
Caves of India, after which it had been designed.
Before a crammed room of mainly Indian guests, rla Prabhupda
performed the abhieka ceremony, installing the first large Deities in
ISKCON. Once They were established on Their altar, Their appearance
was breathtaking. (Throughout the next week, sitting on his vyssana,
with its shiny copper base rla Prabhupda would look lovingly at the
beautiful forms of r r Rdh-Londonvara, praising Their
superexcellent qualities.) The London Indian community, which outside
of India was the largest in the world, came in great numbers to partake
in the week-long festival of taking darana of the Deities, hearing rla
Prabhupda lecture, and enjoying the delicious feasts. On Prabhupda's
order, the Deities were kept awake for darana throughout the day, with
only a brief resting period at noon, and full prasdam was available at
any time a guest would come.
Prabhupda had been in London for nearly four months and had
accomplished the purpose for which he had come. He had established a
permanent base for Ka consciousness in England, and the movement
could gradually be spread to the other European capitals and important
cities as well. After many months without a fixed location, his disciples
finally had a place of their own where they could practice strictly and
preach vigorously the tenets of Ka consciousness as he had instructed
them. His lengthy association had encouraged them, and they felt
confident to carry on in his absence with enthusiasm. With the
satisfaction of having given his Guru Mahrja great pleasure in the
establishment of a London headquarters, with untiring determination
Prabhupda prepared himself to return to America. Singlehandedly he
was raising the banner of Ka consciousness around the world.

CHAPTER NINE

CHAPTER NINE
The Oxford Street Conspiracy

When I had left Los Angeles, I had known that Prabhupda's invitation
to come to England for "a few days" would in all probability be extended.
Various devotees had gradually assumed responsibility for the different
duties I had had, and I had realized that it was probably time to change
my service. London was a fresh start, and immediately upon my arrival I
became absorbed in the challenge of handling a great variety of
engagements. Although the three householder couples who had
originally come to London were senior devotees, they were not inclined
to organize sakrtana or the daily temple programs. For this reason I
concentrated my energy first on engaging all of the devotees in practical
devotional service centered around a full program of sakrtana. As a
result we daily received many guests attracted by our Oxford Street
chanting parties. Although in our temple in Los Angeles there was good
attendance on Sundays, things had been relatively quiet throughout the
week. But the Bury Street temple was a hub of activity weekdays as well,
and members of the Indian community would also attend in great
numbers. Invitations to perform musically as the Radha-Krishna Temple
group also continued, and these engagements, dedicated for the pleasure
of r r Rdh Londonvara, often kept us up late into the night.
Two weeks after rla Prabhupda's return to America I sent a full
report to His Divine Grace informing him of all that we were doing.
Within days, his reply arrived by express delivery.

Los Angeles, California, January 12, 1970

My Dear Tamal,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated January
7, 1970 and noted the contents. The sentiments
that you have expressed in your letter are all due to
my Guru Mahrja who has deputed me to pick up
all good souls like you in this part of the world.
Fortunately, we are now together and with great
enthusiasm and patience let us erect this mission
of Krishna Consciousness. I am so glad to read the
portion of your letter in which you show your
determination to preach this cult in all countries of
the world. Please continue this determination and
keep all your contemporary God-brothers alive on
this point. Surely we will bring in a new chapter in
the history of the world.
Now first of all, let me inform you that in the
Temple you finish Deity worship by 12 o'clock
noon and then the Temple should he closed for 1
hour. Then after 1 o'clock you can continue earlier
program for eight hours, as suggested by you,
without any impediment. Offer foodstuffs or Bhoga
continually by batches as many times as you can
manage and other things alsoarati, kirtan and
discussion may continue for eight hours from 1 to
9 p.m. I think this arrangement will he perfect.
I can understand from your letter that there is
very good prospect of spreading our movement in
London. I approve your scheme not to charge
money for love-feast. Whatever voluntary
contribution you receive, that is alright. So far
items of foodstuff (Bhoga) and distribution of
Prasadam are concerned, there is no need of
increasing the number, better reduce it to five just
like rice, dahl, chapoti or puri, little sweet rice and
a nice vegetable, that is all. And on Sunday you
can increase the items up to ten, but make
everything very nicely.
I am so glad to learn that you have contacted a
very good devotee, Mr. Jashapara. By Krishna's
Grace you have met such a nice friend, and if he is
prepared to spare his apartment in Bombay
immediately we can start a Bombay center and
send Jayananda along with his wife and begin
work in Bombay. Acyutananda may be called to
cooperate with him. In Bombay there are many
Vaishnava devotees and they are great
industrialists and business magnates, so if we can
draw their sympathy there will be no difficulty in
expanding our activities. So you can talk with him
seriously and if you get this opportunity, then if
need be, I can also go there for some time to
collect the money.
I understand from your letter that in London we
require that big house for facilities, therefore we
must try for it heart and soul. I have also written in
this connection to Ksirodakasayee das.
Regarding press propaganda under
Shyamsundar and Gurudas, do it very nicely. You
went to see the Beatles with Shyamsundar but I
have not as yet received the money offered by
George. His lawyer has given him suggestion which
is not very palatable. Will you try to ascertain from
them what is thc actual position. The best thing
would be that George Harrison may simply ask his
banker to assure Dai Nippon Co. about payments
that the printing may be immediately taken up.
The printing process will take at least 2 months. In
the meantime, he can manipulate the scheme
suggested by his lawyer.
It is pleasing to hear that young boys and girls
are coming from different parts of European
countries. I am so much enthused to know that we
can open our centers in Amsterdam, Stockholm,
Munich, Rome and other adjoining cities. Mr. Appa
Pant, the high-commissioner of India, is already
impressed with my activities. He assured me that
he will render all kinds of help from the
background but not as a politician. So without
taking his official position, he can render service to
us in various ways. So try to contact him
intelligently.
The proposal of German and French B.T.G.s to
be printed in Japan is welcome, but I do not know
if they will take up the work if each item is less
than 20,000 copies. But it is a good suggestion. Do
the needful in consultation with Brahmananda. You
wanted an urgent reply so I am sending this letter
by express delivery. Here in L.A. things are going
very nicely. Last night I was present in the Temple.
Vishnujan played a nice short drama about Kali
Yuga and its entrance. It was very nice. There were
about 100 guests besides our own men. Gargamuni
is taking care of me very nicely. Hope this will
meet you alright. Offer my blessings to
Shyamsundar, Mukunda and Gurudas and the
boys and girls. I am so glad to learn that Yamuna is
 doing very nicely. Now she may train Visakha who
must have come by this time to London.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

It is the duty of the disciple to express his genuine appreciation and

thanks to his spiritual master for engaging him in the devotional service
of the Lord. I appreciated that by bringing me to London, Prabhupda
was placing me in a favorable position for increasing my service to
Ka. Europe was a ripe field for spreading Ka consciousness. In
London, hub of the European youth movement, we were attracting new
devotees from many different countries. Once they were properly
trained, they would in turn help us to establish new centers in their own
countries. The preaching prospects were thus very enlivening.
In receiving my letter, Prabhupda had been immediately reminded of
his Guru Mahrja. He had received my encouraging report as the
blessings of his spiritual master, who had ordered him to deliver Ka
consciousness to the Western world. His Guru Mahrja was not only
empowering him to preach, but was also sending him sincere souls to
help him in his mission. As a humble disciple of rla Bhaktisiddhnta,
he felt himself in all respects dependent on the mercy of his spiritual
master. And just as rla Prabhupda saw everything to be the mercy of
rla Bhaktisiddhnta, I saw that mercy coming from rla Prabhupda.
This is the principle of parampar, that one receives the mercy of the
spiritual master in disciplic succession coming originally from Ka.
Each disciple sees his spiritual master, and due to the transparency of
the disciplic succession, he ultimately sees Ka.
Though the spiritual master might speak of his relationship with his
spiritual master, one should never mistakenly think that one could also
have a direct, independent relationship with the parama guru.
Prabhupda had previously chastised Krttikeya dsa for praying to rla
Bhaktisiddhnta to help him become a better servant of rla
Prabhupda. "You cannot approach my Guru Mahrja directly," had
been Prabhupda's warning. Committing the error of "jumping over the
spiritual master" was actually a form of impersonalism. Trying to relate
directly to one's parama guru meant to eliminate one's own spiritual
master by becoming equal to or one with him. Carrying this theme to its
ultimate conclusion, one might assume the position of oneness with
God, which would be tantamount to spiritual suicide.
Prabhupda had written, "Fortunately we are now together." Our
meeting was fortunate because it had given me the opportunity to begin
devotional service. Such meetings are not accidental, as analyzed by
rla Bhaktivinoda hkura in his Caitanya-caritmta commentary to
Madhya-ll, Chapter 22, text 45:
kona bhgye kro sasra kayonmukha haya
sdhu-sage tabe ke rati upajaya
By good fortune, one becomes eligible to cross the ocean of
nescience, and when one's term of material existence
decreases, one may get an opportunity to associate with pure
devotees. By such association, one's attraction to Ka is
awakened.

rla Bhaktivinoda explains that bhgya, or fortune, is of different

varieties. Pious activities which are rewarded by material opulence are
fortunate only in the material sense; spiritually they are to be considered
a misfortune, because there is a tendency for the conditioned soul to
become even more entangled in material existence on account of his
improved material position. But pious activities which lead to awakening
of one's dormant Ka consciousness are actually fortunate. Such good
fortune is only possible when one gets the association of a pure devotee
of the Lord. Such a meeting takes place by the causeless mercy of the
pure devotee, who wanders throughout the material world just to pick up
the fallen conditioned souls. As stated in the above verse, "when one's
term of material existence decreases, one may get an opportunity to
associate with a pure devotee." In other words, as the conditioned soul's
karmic reactions diminish, the possibility of such an auspicious meeting
is increased. However, rla Bhaktivinoda's selection of the words may
get an opportunity implies that there is no guarantee of meeting a pure
devotee. If there is any real benefit in fulfilling one's karmic debts, it is
only that it helps to create a more suitable ground for such an auspicious
meeting to take place. Therefore the actual good fortune is the causeless
blessings bestowed upon the conditioned soul by a pure devotee, who
feels compassion to relieve the suffering of the fallen souls of this world.
A disciple should always appreciate that it is not by his good karma but
only by the causeless mercy of his spiritual master that he is being saved
from the cycle of repeated birth and death. For this he should feel
eternally indebted.
Analyzing my own life, I could see that only by the impelling force of
rla Prabhupda's pure desire had I been induced to take to Ka
consciousness. True, I had been materially frustrated, such frustration
being a suitable precondition for spiritual life. But it was Prabhupda,
out of his causeless mercy, who had picked me up even though I was at
first unwilling. It was by his order that the devotees had chanted in
Tompkins Square Park the day I first met them. It was by his mercy that
he had visited Morning Star Rancha visit that had left the people
there chanting Hare Ka. It was because of his recording of the mah-
mantra, which I had sung along with because of his disciples' invitation,
that I had come to the San Francisco temple. And ultimately, it was his
personal presence which had finally made me surrender. In his letter
Prabhupda had expressed his great pleasure in reading of my
determination to spread Ka consciousness. The physician is naturally
glad to see his patient's recovery, and after the patient attains good
health, if he endeavors to offer the cure to others, this makes the
physician all the more pleased. I could see that rla Prabhupda was as
much enthused by his disciples as we were by him. Although by material
estimation we were young enough to be Prabhupda's grandsons, he
often commented that by keeping company with us he was remaining
young. We were not old dogs, tired and contented, but just like young
pups we were enthusiastically jumping to our master's command.
Prabhupda wrote, with great enthusiasm and patience let us erect this
mission of Krishna Consciousness." The establishment of the Ka
consciousness movement was an endeavor to build a colossal structure
capable of sheltering all the conditioned souls of this world. It was not
an easy task, but by remaining faithful and devoted we could feel
confident in the outcome of our efforts. As stated in the Caitanya-
caritmta (di-ll 7.26):

"The Ka consciousness movement will inundate the

entire world and drown everyone, whether one be a
gentleman, a rogue or even lame, invalid or blind." It was
such a conviction that had enabled Prabhupda to remain
calm and patient over the years, even when it seemed he was
getting little result from his preaching work. As a farmer
waits patiently for the seed which he has planted to fructify,
so we would have to go on prosecuting Ka consciousness
with determined faith, knowing that people would gradually
appreciate the importance of our movement and embrace it.
As an example of determination, Prabhupda often cited the story of the
sparrow who laid her eggs on the shore of the ocean. When the ocean
carried away her eggs and would not consider returning them, she
decided to recover her eggs by drying up the ocean. With determination
she began to pick out the water with her small beak. Though others
laughed on seeing her engaged in such a seemingly impossible task, when
the news reached Garua, the great bird carrier of Viu, he personally
came to her aid. Knowing of the prowess of Garua, the ocean became
frightened and returned the eggs forthwith. Thus by showing her
determination, the sparrow had earned the help of the Lord's devotee
and had achieved her desired goal. In the same way, although it now
appears that in comparison with the nondevotees the number of
devotees is most insignificant, our task is no more hopeless than that of
the sparrow. If we demonstrate our determination for spreading Ka
consciousness even against such apparently impossible odds, then surely
we shall attract the attention of the previous cryas and by their
blessings "bring in a new chapter in the history of the world."

During his last week of stay, after the temple had been officially opened
and the Deities installed, rla Prabhupda had often spoken of Rdh
and Ka's exquisite beauty. He had especially appreciated Ka's
round, moonlike face, His large lotus eyes, and His enchanting smile.
Not only rla Prabhupda but many of the visitors to the temple
remarked on the beauty of Ka. One Indian gentleman was especially
attracted and attended every evening program. He would sit in front,
next to the altar, and while Prabhupda lectured he would continuously
look upon the forms of Rdh and Ka with tears in his eyes.
Prabhupda appreciated his genuine feelings and even remarked about
them during one lecture. The small size of the temple room, its exotic
design, and the proximity of the Deities, who stood on Their altar at
only an arm's length from the dancing devotees, all created an intimate
atmosphere for worshiping Rdh and Ka. Entering the temple one
felt transported to another world far away from the frenzied London
atmosphere. It was a world where Rdh and Ka were the center of
everyone's attention praised by the words of the Gt and
Bhgavatam, glorified by songs, and served with opulent preparations of
foodstuffs. rla Prabhupda took personal interest in the Deities' care.
He described how They should be dressed, which preparations should be
cooked for Them, and fixed up Their daily schedule of worship. After a
lecture one evening, Prabhupda had suggested that Ka's arm must be
getting tired from holding His flute throughout the day. He said we
should make Him a cane with a cushioned rest at one end, upon which
He could lean His right arm.
Prabhupda was training us to see the Deity as nondifferent from Ka
and as fully sentient, not as an inanimate lump of stone. As explained in
the Bhagavad-gt (12.5, purport):

"Worship of the Supreme Personality of Godhead in His

form within the temple is not idol worship. There is
evidence in the Vedic literature that worship may be sagua
and nirguaof the Supreme possessing or not possessing
attributes. Worship of the Deity is sagua worship, for the
Lord is represented by material qualities. But the form of the
Lord, though represented by material qualities such as stone,
wood, or oil paint, is not actually material. That is the
absolute nature of the Lord."

Ka, the Absolute Truth, is never impersonal, and now that He was
present in His Deity form we would have to satisfy His personal needs.
From Prabhupda's suggestion we could also understand that although
Ka is the self-sufficient Supreme Personality of Godhead, He enjoys
being looked after by His devotees. Prabhupda instructed that we
should always be attentive to Kas needs, and as a sign of His
satisfaction we would see rmat Rdhr benevolently raise the
reddish palm of Her right hand, indicating Her appreciation for our
service to Ka.
After rla Prabhupda left London, Yamun continued to look after
Rdh and Ka, following all of rla Prabhupda's instructions with
great care. Whenever new girls joined, they were quickly engaged by her
in assisting in the Deity worship. As I was more or less in charge of the
temple, she would consult me regularly, and thus I was afforded an
opportunity to also render service to Their Lordships. I was especially
concerned that what-ever standards Prabhupda had established for
Their service should be strictly maintained, and before any changes were
introduced I first took his permission.
When I noticed that many persons were visiting the temple without
being able to have the Deities' darana during Their hours of rest, I
inquired from rla Prabhupda what could be done in this regard. My
idea was to have a continuous program of activities in the temple room,
so that whenever guests came they would either hear a lecture or
krtana, see an rati, and always have fresh prasdam. rla Prabhupda
liked my proposal. Although normally the Deities were put to rest
between one and four p.m., he said that for preaching purposes the time
could be reduced to only one hour. Ka had appeared in the Deity
form to benedict the conditioned souls, and if actually they were coming
to see Him, He could minimize His resting time. As Ka's confidential
servitor, Prabhupda could make this decision on behalf of the Lord. For
an ordinary devotee to have made such a change would have been
offensive. But as a bona fide crya, rla Prabhupda was fully
competent to judge the needs of each situation.
In the Caitanya-caritmta Prabhupda explains about such adjustments:
"It is not necessary that the rules and regulations followed in India be
exactly the same as those in Europe, America, and other Western
countries. Simply imitating without effect is called niyamgraha. Not
following the regulative principles but instead living extravagantly is
also called niyamgraha. The word niyama means 'regulative principles'
and graha means 'eagerness.' The word agraha means 'not to accept.'
We should not follow regulative principles without an effect, nor should
we fail to accept the regulative principles. What is required is a special
technique according to country, time, and candidate. Without the
sanction of the spiritual master, we should not try to imitatethis is r
Caitanya Mahprabhu's liberal demonstration of the bhakti cult. We
should not introduce anything whimsically, without the sanction of the
bona fide spiritual master."
In India, where the process of Deity worship is understood and accepted,
the public is accustomed to consider the schedule of the Deity in
choosing a time when to visit the temple. But for the Western people,
whose Judeo-Christian upbringing made them naive or often opposed to
the concept of the worshipable Deity, Prabhupda was prepared to be
extremely liberal on behalf of the Lord. The mere fact that they would
come to a Vedic temple was very encouraging, and he was prepared to
facilitate their coming in any way possible. Later on, with the growth of
the Ka consciousness movement, Prabhupda saw the need to
standardize the temple worship. After acquiring new premises in Los
Angeles, he personally supervised the construction of the temple and
Deity rooms and asked that the standards established in Los Angeles be
the model for all of ISKCON. He even requested all of the temple
presidents and managers to visit Los Angeles whenever convenient, so
that they could learn everything by personal observation.
I was afraid to concoct anything new in regard to the Deity because I
had already committed a great blunder in this field. After installing the
small Deities of Rdh and Ka in Hamburg, I had given one of the
devotees the Gyatr mantra in order to facilitate the service of the
Deity. When I returned to London and reported the ceremony to
Prabhupda, I mentioned that I had also given the Gyatr mantra to
Vikh ds, the wife of Kulaekhara.
Prabhupda was astonished. "You cannot give anyone second initiation."
"No," I said. "I have given her the Gyatr." "You cannot give someone
the Gyatr mantra," Prabhupda stated insistently.
I was dumbfounded. "But rla Prabhupda, there was no one to make
the offering. I had to do the needful."
Prabhupda stared at his foolish disciple. "You can call her and tell her
that she is not a brhmaa. She is not second initiated. You cannot do
that." Prabhupda's words bore a ring of finality. There was no question
about it whatsoever. As Prabhupda had directed, I telephoned to
Germany and informed the girl that she was no longer to chant the
Gyatr mantra, that one of the twice-initiated devotees would have to
help her during the time of the offerings to the Deity. Because I had not
understood at the time the full import of my mistake, I could not explain
anything further to her. It was only later on, when Prabhupda gave
permission for her to come to London and be trained by Yamun, that I
began to understand the depth of my error.
Vikh never arrived at the London temple. Far from being qualified as
a brhmaa, she was not even regular in the vows of her first initiation.
Upon returning to her native England, she fell back into her previous
karm association and was never seen again.
I had received a specific instruction to install the Deities on behalf of
my spiritual master. This increased responsibility had made me
overconfident, and in such a puffed-up condition I had dared to trespass
on the sacred rite of initiation. Of course, I did not make the conscious
connection that by giving second initiation the recipient would have to
become my disciple. My mentality was that I was performing the fire
sacrifice and initiation on Prabhupda's behalf. Perhaps my mistake was
naive; certainly I acted out of ignorance. In any case, I was totally
unqualified, and the transmission of the mantra had had no effect
whatsoever. As Prabhupda explains, in order for the mantra to take
effect the reciter must be potent and the recipient fertile. It is just like a
man and a woman trying to conceive a child. If the man is not potent or
if the woman is barren, there is no possibility of conception. In this case,
even accepting that I was acting on behalf of rla Prabhupda, without
receiving his direct empowerment to do so I had no potency of my own.
The giving of the Gyatr mantra had been an empty ritual without any
effect. As the spiritual master of Vikh, Prabhupda knew very well
that she was not ready for second initiation. And although he felt I was
ready to perform the installation of the Deities on his behalf, he had not
asked me to give anyone the Gyatr mantra. In later years Prabhupda
allowed his disciples to perform the initiation fire sacrifice, but the
temple president or officiating priest never gave the mantra. The twice-
initiated devotee would be allowed to hear the Gyatr mantra
prerecorded on a tape cassette by rla Prabhupda. Although this
incident was an offense at the lotus feet of my spiritual master, rla
Prabhupda, like a loving father, kindly corrected me and then brushed
it off as a minor mistake. He could have severely rebuked me, but
perhaps considering it the offense of an innocent neophyte, he let the
matter drop without referring to it ever again.
Mukunda and I continued to visit the more favorable businessmen of the
Indian community who had helped us at the time of the grand opening.
One who was especially friendly was Mr. Jashapara, the manager of an
Arab airline which flew its propeller plane from London to Aden to
Bombay, making fifteen stops on the way. When we explained that
Prabhupda wanted to make a world tour with some of his disciples, Mr.
Jashapara offered that his airline would be able to carry the devotees the
entire route from London to Bombay for only fifty dollars per person.
Mr. Jashapara also had an apartment in Bombay, which he said could be
used for our missionary activities, since he and his wife were now in
Europe. rla Prabhupda immediately seized upon this offer and wrote
that if Mr. Jashapara was actually serious, then we would send our
devotees there right away, and if need be Prabhupda himself would
personally go. Bombay was the home of many important industrialists
whom Prabhupda had met prior to coming to America. He had sold his
Bhgavatams to many of them and was confident that after his success in
America they would now be willing to give more substantial support.
This had been Prabhupda's plan all along. Bringing Western Vaiavas
back to India would inspire the Indians to take Lord Caitanya
Mahprabhu's movement more seriously. In 1967, when he had returned
to India along with two American disciples, Acyutnanda and
Rmnuja, their presence had enthused everyone who met them.
Though Acyutnanda was still there and was preaching sincerely, it was
difficult for him to accomplish much all alone. Prabhupda saw Mr.
Jashapara's offer of an apartment in Bombay as a possible indication
from Ka that the time was now ripe to launch the Indian ytr in
earnest.
Whatever opportunity presented itself was seen by Prabhupda as a
possible indication of Ka's desire. While we were walking early in the
morning through the London streets a "For Sale" sign on a respectable
building had immediately attracted his attention. Though our temple
had just opened and was quite suitable for our present purposes,
Prabhupda was thinking of the future. He was not content with our
initial success but envisioned the ever-increasing expansion of Ka
consciousness. One building which especially drew his interest was the
Y.M.C.A. located at the corner of Shaftsbury Avenue and Holborn, not
far from our temple. Its spacious four stories would offer ample space for
increasing our activities. My report had confirmed Prabhupda's own
impression that the Europeans were eager to receive Ka
consciousness, and the increased facilities afforded by such a big house
might soon be required.
Under Prabhupda's direction we made inquiries and learned that the
owners were willing to sell for a cash price of seventy thousand pounds
sterling. This was far beyond our means. Our daily sakrtana collections
amounted to not more than fifty pounds, which, added to the royalties
from Apple Records from the sale of the Hare Ka mantra recording,
and along with occasional guest appearances at nightclubs, was barely
enough to meet our monthly expenses. Still, Prabhupda was not to be
discouraged, and he advised us to inform the owners that the price was
acceptable if they would consider payment by installment. Though at
first we were hopeful, as time passed and there was no word from them,
we finally concluded that they had rejected our offer.
Our London movement was still in its infancy, but already we had
succeeded in attracting wide attention. The turning point had been our
association with the Beatles. From our first meeting with them, they had
been attracted by the devotees' purity of purpose and devotion to rla
Prabhupda. This attraction had been carefully nurtured, until gradually
a warm friendship had developed. When Prabhupda had at last arrived
in London, John Lennon and George Harrison had been especially eager
to meet him. John had invited Prabhupda and the devotees to stay with
him at his estate in Ascot, and Prabhupda had accepted his gracious
invitation, remaining there for nearly two months.
Even after Prabhupda moved to Bury Place, the relationship continued.
ymasundara had maintained a close friendship with George, who had
come on occasion to see Prabhupda at the temple. When the temple
construction was nearing completion, George had willingly given
thousands of pounds to purchase a large slab of Italian marble on which
the Deities were now installed. Most importantly, George also agreed to
donate the entire amount of $19,000 for printing the first edition of the
Ka book, which Prabhupda had contracted with Dai Nippon
Company, the Japanese printers of Back to Godhead.
Sometimes George would casually drop by the temple to join in a krtana
or to take prasdam. The devotees enjoyed the intimate association with
a person who was worshiped practically as a demigod throughout the
world. On one of his spontaneous visits, George found most of the
devotees had gone for sakrtana. I invited him to take prasdam, and
together we sat on the cold basement floor of the prasdam room,
relishing prasdam and discussing Ka for nearly an hour. I was
impressed that despite his fame he remained humble, with a natural
attraction for Prabhupda and Ka.
ymasundara would visit the Beatles often, and on one occasion he
invited me to come along with him to a recording session. We were
taken into the engineer's booth, where through a thick pane of glass we
saw George, John, Paul, and Ringo in the midst of recording a new song.
I was amazed to see George with a bead bag around his neck. Seeing us in
the engineer's room brought forth big smiles, and during the break the
Beatles came up to join us.
They entered the room chanting the familiar greetings of "Hare Ka"
and "Hari Bol." ymasundara introduced me and explained that I had
come from Los Angeles, where I had organized chanting parties on the
streets, and that now I was doing the same here in London. We settled
down in the studio's cushioned seats. The conversation moved swiftly
through a number of topics and gradually came to Ka. Ringo wanted
to understand more about reincarnationhe was particularly interested
in the future of his pet cat. I explained that the soul within the cat
would naturally progress to a higher form of life in its next birth.
Although the law of karma dictates that one must enjoy or suffer the
reactions to each of one's activities, only human beings incurred new
karma. An animal birth was the result of karma developed during the
soul's previous human birth. Gradually Ringo's cat would again get the
opportunity to be a human being, and Ringo could accelerate this
process by chanting Hare Ka as much as possible to the cat and by
feeding it prasdam. But I warned Ringo not to become too much
absorbed in thinking of his pet, because there was no telling at what
time death might strike. If suddenly he were to die, absorbed in the
thought of his cat, then what would be the result? Everyone laughed,
looking at Ringo and imagining him in the form of a big cat.
I left the studio building thrilled at having been so close to these world-
famous personalities. Considering their position, if they were even
slightly influenced by Ka consciousness the results would be
significant. Although the preaching had been light, I believed it was
important and had reported the meeting to Prabhupda. But
Prabhupda's sober response indicated that he was not very much
impressed. Prabhupda was still waiting for the $19,000 donation from
George, and the printing of the Ka book was being delayed (it
appeared that there was some treachery on the part of George's lawyer to
block the donation). Prabhupda seemed to say, Under the
circumstances, what was the use of your friendly conversation? Our time
would have been better spent trying to work the matter out with George,
so that the money could be freed.
I was actually unaware of these financial negotiations. Prabhupda's
talks with George and George's commitment of a large donation had
taken place with only ymasundara present. But Prabhupda's letter
indicated that I was also at fault and that my ignorance in the matter
was not an acceptable excuse. With such a large amount of money
involved, as a leader I should have been aware of all of the details. It was
our responsibility to have completed the transaction, and in light of this,
our "preaching" had not been very responsible.
Within a matter of days we received further word. The envious lawyer
had given a check for only $1,900! ymasundara rushed to see George,
who was again in the recording studio. This time he did not forget the
real purpose of his visit, and as soon as ymasundara explained what
had happened, George immediately telephoned the lawyer in New York
City and got the matter corrected without further delay.
From this incident I could understand that a preacher must always be
very sober to insure that his preaching bears results. The value of one's
preaching would be judged by the success in engaging others in
devotional service. Cordial meetings and philosophical dialogues should
culminate in tangible results. Otherwise, the preacher must decide
whether his presentation has actually been effective.
Another influential person contacted by Prabhupda during his London
stay was the high commissioner of India, Mr. Appa Pant. While
encouraging us to preach to the masses through chanting and book
distribution, Prabhupda wished to impress leading individuals with the
importance of his mission. In his meeting with Appa Pant, he discussed
the role which India should play in the world at large. As he had with
other Indian leaders, Prabhupda repeated the theme that India had a
unique gift to present to the worldher spiritual culture. As long as
India continued to beg for Western technology and resources, no nation
would respect her.
Prabhupda saw himself as the real ambassador of India, creating
goodwill for India around the world. By reading his books, hearing his
lectures, or by coming into contact with his movement, people were
appreciating that India actually had something very valuable to offer, in
the form of her religion and philosophy. Prabhupda requested that the
government of India appreciate his endeavors and support him as far as
possible. That would make his work much easier, because now he was
having to do everything single-handedly. It was not unusual for the
government to sponsor musicians, dancers, and businessmen. So why
should they not support the universal welfare work of spreading Ka
consciousness?
In his letter Prabhupda reminded me of the meeting with Mr. Pant, as I
had also been present. Mr. Pant had been appreciative of all that
Prabhupda had said and had promised to help as far as possible,
although as a diplomat it would be difficult for him to do anything
officially.
As a spiritual strategist planning the deployment of his preachers in the
European field, Prabhupda viewed Mr. Pant's offer as an opportunity to
help us establish centers in the other European countries. For example,
Mr. Pant could recommend us to other influential persons.
Unfortunately, we neither had the vision nor the capacity to fully grasp
Prabhupda's purpose. Though Prabhupda wanted us to be like
Hanumn, the mighty monkey assistant of Lord Rma who could hurl
great boulders in place to create a stone bridge to Lak, we were in fact
like the insignificant spider, who could only carry a few grains of sand to
help erect the great bridge. Nevertheless, Prabhupda ceaselessly
encouraged us to be like Hanumn despite our inability to come up to
his expectations. In this case his suggestion to approach Mr. Pant went
unheeded. I was unable to meet with Mr. Pant and take advantage of his
offer of help.

* * *

In Prabhupda's absence the unfriendly London winter seemed to reveal

a particularly menacing face. Though the warm thermal underwear
protected us against the freezing winds of January, it was not so easy to
insulate our hearts from the gnawing effect of Prabhupda's separation.
For the newer devotees it seemed enough to be bundled up warmly with
thick layers of clothing and to engage all day in sakrtana. They were
sustained by the initial enthusiasm of having just joined Ka
consciousness. But for me it was not so simple. Though I had come to
Europe to take part in the preaching vanguard, I had expected that rla
Prabhupda would be personally present to lead us. I had not given
much thought to the obvious fact that he would soon have to return to
America, where the dozen or so fledgling centers required a major
portion of his time. His original invitation letter had suggested I
continue to oversee the West Coast affairs through correspondence
until we returned together, but Prabhupda had preferred that I remain
behind to develop this new preaching field. Since leaving I had not
heard from any of the temple presidents.
More than anything, I missed the warm companionship of all my
Godbrothers. Though Ka was sending many nice English boys, my
seniority and position of responsibility made me feel somewhat aloof
from them. I felt closer to Mukunda, Guru dsa, and ymasundara, but
because they were ghasthas they were naturally attached to their wives.
Especially in Mukunda's case, his wife had begun to be a problem.
Everyone had known that Jnak was not spiritually strong, but so long
as Prabhupda remained in London she was able to cook for him and
keep his quarters neat and clean. This service had maintained her. And
Mukunda had been constantly engaged, preparing for the opening of the
temple. Now, however, she seemed to be drifting more and more into her
own world and was living outside of the temple. In Los Angeles, the
president Daynanda had also lived separately, but he and his wife had
nevertheless performed many duties at the temple. Prabhupda had
called me to London on Mukunda's request for assistance, but certainly
not with the idea that I would replace him as the temple president.
Neither Mukunda, ymasundara, nor Guru dsa, however, seemed
willing to take the responsibility of leadership. I acutely felt the absence
of the strong brahmacr association with its uncompromising attitude
and full commitment to the service of guru and Gaurga. And
thousands of miles away, rla Prabhupda seemed to sense my
loneliness, and his short, unsolicited letter of inquiry was like a
reassuring arm stretched across the ocean to remind me of his ever well-
wishing presence.

Los Angeles, California, January 29, 1970

My Dear Tamal Krishna,

Please accept my blessings. I have not received

any letter from you in several weeks. Gargamuni
also has not received any letter from you. Of
course, I am hearing indirectly that everything is
going well in our London and European centers.
Still I would like to know from you what is the
situation. I am expecting a report from you on all
new developments in the activities of the centers
 there. I hope this will meet you in very good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

I had been so absorbed in leading out the sakrtana party and managing
temple affairs that I had forgotten to write rla Prabhupda. As his
trusted representative he had expected me to regularly report whatever
progress had been achieved, especially in London, where he had just
spent four months personally guiding the development. While
Prabhupda was in London, by reporting daily to him I was always aware
of his desires. His absence meant that I had to be very careful not to
forget his instructions. Through regular correspondence, Prabhupda
was able to judge whether I was directing the activities according to his
instructions and, if necessary, to curtail any tendency on my part to see
myself other than acting as the humble representative of my spiritual
master.
There was certainly much to report since my last letter a month ago.
The main news was sakrtana. The cold weather had not deterred
daytime shoppers even slightly, and Oxford Street remained bustling
with business. For the British, the damp, cloudy days were a way of life.
They seemed equally unaffected in the evenings, when the pubs and
other night spots at Piccadilly circus continued to do a thriving business
despite the winter weather. But if the karms were determined for sense
gratification, our sakrtana party was equally prepared to offer them
Lord Caitanya's mercy. By now the British devotees had become expert
at selling Back to Godhead magazines, and the sales had been so brisk
that we had to print a special British edition to supplement the
shipments from Japan.
Our sakrtana expertise was appreciated by everyone, initially
including even the police. Since introducing daily sakrtana, we had
been taking great pains to allay any fears on their part that we might be
a problem for them. After receiving a number of warnings from them in
regards to the blocking of pedestrian traffic, we had now taken to single-
file marching along the curb and, whenever possible, in the street. The
police constables, however, were becoming dissatisfied with our attempt
at cooperation, and lately they had been asking us to entirely
discontinue our krtanas.
When I related to Mukunda and the others our experiences in Los
Angeles, we decided it would be best to seek out official sanction for our
activities. Mukunda, dressed in his British best, bowler hat and sleek
umbrella, accompanied me to Scotland Yard. Perhaps due to his
impressive appearance and immaculate manners, we were escorted to
the top floor, to the office of the commissioner himself. We had thought
to first investigate what our rights were before actually making a formal
request. But at this point there was no turning back. Ka had brought
us to a confrontation with one of the highest officials in the
government's law enforcement department.
Mukunda briefly outlined our Society's history, as well as aims and
objectives, and informed the gentleman that we had recently been
accorded charitable status by the government. We had come to request
permission to collect donations from the public and to hold orderly
krtana processions on a day-to-day basis. Mukunda presented
everything perfectly, even to the point of feigning a British accent. The
Scotland Yard official attentively heard us out. Our appeal finished, we
silently awaited his decision.
The official began by stating that he had no doubt of our good
intentions. What the country needed was more groups such as ours to
combat the rise in criminality, which seemed to be sweeping the nation.
Thefts, rapes, and even murders were occurring in an alarming number,
and the offenders were often youths still in their teens. Before today he
had not been aware of our activities and was glad that we had taken the
time to inform him. However, since we had asked, it was his duty to
inform us that British law did not permit our request to be granted. As a
charity we could approach the Charity Commission and request that
they grant us a permit for public fund-raising. If our permit was granted,
and he assured us that it would certainly be, considering our
unquestioned worthiness, we would be able to seek donations for a
period of two weeks in the year. There were approximately seven
thousand registered charities in England, and the Commission almost
always allotted each a time to collect. Usually, however, they would get a
turn once every five or six years, except for very large organizations like
Oxfam, which enjoyed large-scale support on a national level. Without
the proper permit it was illegal for anyone to collect, and the
punishment would be a fine and possible jail sentence. Regarding our
marching band, there would perhaps be a problem of obstruction. The
law codes had left this entirely within the discretion of each individual
police constable.
Mukunda and I hurried out of the police headquarters. I remembered too
late Prabhupda's warning to let sleeping dogs lie. Not only had we failed
to gain sanction for our activities, but we had entirely exposed ourselves
to one of the highest officials. The krtana parties were drawing the
attention of the police, and they would eventually stop not only the
chanting but our magazine distribution as well. It was clear from the
discussion that we had only one recoursewe would have to
discontinue the krtana processions to take the tension off the magazine
distributors, who would now have to work "undercover."
To go out alone, without the association of the chanting party, was not
easy. The krtana procession gave strength and encouragement to the
magazine distributors, who took time out to occasionally join the krtana.
Going out alone was like being thrown into a vast sea of my's waves, to
struggle all alone. And one had to be constantly on the lookout for the
high-domed helmets of the London "bobbies," who appeared to the
struggling devotees to be like hungry sharks about to devour them. With
the constant threat of arrest hanging over them, the devotees' spirits
were gradually ebbing. And when one of the brahmacrs, Jai Hari,
mistakenly solicited a donation from an off-duty policeman, our
clandestine activities became known to all of the members of the police
precinct.
When I had first come to London, I anticipated that this situation might
arise. At the time I had approached rla Prabhupda for specific
references in our scriptures which support collecting donations from the
public. His Divine Grace had immediately given the appropriate verse,
spoken by the great sage Nrada Muni, from the rmad-Bhgavatam,
Seventh Canto, Chapter Twelve, text 5:
 sya prta cared bhaikya
gurave tan nivedayet
"The brahmacr should go out morning and evening to
collect alms, and he should offer all that he collects to the
spiritual master."

But as I had now come to realize, the law-enforcement authorities of

Great Britain were not concerned with our religious bonafidity. British
law in no way obliged them to uphold the rights of religious
practitioners. It was this very reason which had prompted some of their
forefathers centuries earlier to cross the Atlantic and found the United
States of America. They had been careful to frame the Constitution to
ensure the freedom of religion. Our American sakrtana parties were
thus the fortunate inheritors of a centuries-old constitutional tradition
which guaranteed their legal protection.
In London, however, we would have to take an entirely different path if
we were to survive the present persecution. Guru dsa, Mukunda,
ymasundara, and I pondered over the problem for days. Our
investigation at Scotland Yard had revealed that we should not expect
any consideration from the courts, as the authorities were not bound by
law to view in our favor. But our cause was good, and our aim noble. The
British prided themselves for their fair-mindedness. Surely if they were
made aware of the great injustice being shown us they would protest the
harassment. Our institution was charitable, benevolent, educational,
and its survival was in the best interest of the nation. If the people only
knew what we actually stood for and what was now being done to us,
they would rise to our defense. This, we decided, was the direction we
should move in. A situation had to be created whereby our problem
would be brought to the public's notice. And to gain sufficient sympathy
we needed the media's cooperation.
We sat down to formulate the proper strategy. A sensational event was
required, something along the lines of what Lord Caitanya had done five
hundred years ago to protest the devotees' grievances before the Chand
Kazi. Why not hold a similar protest procession, with mdagas and
karatlas, just as Lord Caitanya had done? If it was staged during the
peak hours of the evening at Piccadilly Circus, there would be tens of
thousands of people on hand. And if the police arrested us, which surely
they would do, the public would get a firsthand experience of the
injustice. We should carry on with our krtana, even with the threat of
arrest. And if the bobbies placed us under arrest, we should not
cooperate but force them to physically pick us up and place us in their
vans while the krtana went on. The public would see us as martyrs and
not allow the injustice to continue.
I carefully selected who should be in the krtana party. British citizens
would be best, as foreigners might jeopardize their visas. The public's
sympathy would be most aroused if those arrested included women.
Three girls had recently joined from France, but since there were only
one or two British girls, we had no other alternative but to include them.
We would have the women march in the front of the line to further
dramatize the event, followed immediately by our British devotee men. I
would lead out the krtana party and only leave if the police came.
Mukunda should stay back at the temple to coordinate everything. The
most important role, however, would be played by Guru dsa. Disguised
in karm clothes, he would have to hide in the crowd and, if an arrest
took place, take as many photographs as possible. These would then be
rushed to the newspapers for inclusion in the morning editions.
Encouraged by the strong rhythmic beat of the drums and karatlas, the
small band of devotees marched through Piccadilly Circus in defiance of
the city's public ordinances. It was a modern-day reenactment of a
similar drama that had taken place over five hundred years before. At
that time, Lord Caitanya performed sakrtana in the company of His
personal associates. Though He was the Supreme Lord Himself and was
upholding religious principles, He did not rely upon His fiery disc and
club, as in other incarnations. His main weapon, apart from His own
personal beauty, was the chanting of the holy names of the Lord, the
Hare Ka mantra. To have answered the forces of evil with physical
violence would have meant the destruction of the entire population of
Kali-yuga, who were nearly one-hundred-percent sinful. Lord Caitanya
had therefore chosen the method of civil disobedience by sakrtana
performance.
As devotees of Lord Caitanya, we had faith that by following His
example our cause would also become successful. With only a handful of
devotees there was certainly no question of a violent protest. Though
Ka had advised Arjuna to adopt such a means in his war against the
Kurus, He had changed His strategy in His most recent incarnation, as
Lord Caitanya. But the potency and the effect were the same. We had
faith that Ka's holy name and the order of our spiritual master would
protect us. Though at first we were a little nervous, our confidence
increased as we continued the chanting of Hare Ka, Hare Ka,
Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare
Hare. The sidewalks, lit by the neon signs and lights of the restaurants
and shops, were packed with people. Without exception, everyone
stopped at least for a moment to hear the holy names.
I surveyed the street. The constables must be aware of our presence.
They had stopped our krtana on every previous evening. Jaya Hari dsa
signaled me. There they were! I looked down the street and saw three
constables moving toward us. The showdown we had expected was about
to happen. I gave the devotees final instructions and encouraged them
that under no circumstances should they stop the chanting. Then, just
before the constables reached us, I disappeared into the crowd.
The chanting grew louder. Hare Ka, Hare Ka, Ka Ka, Hare
Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. From a distance
I watched Dhanajaya speak to the constables. We had already
rehearsed what he was to say. The devotees had been instructed that in
the event of an arrest they should fall to their knees and with folded
hands petition the police, to further dramatize our cause. In any case, we
would not stop chanting. It was the order of the Supreme Lord, and our
foremost religious conviction.
The constables seemed disturbed. Previously we had always adhered to
their order. They had not expected this. Sensing a confrontation, a large
crowd was gathering, and this seemed to disturb the authorities all the
more. I felt a surge of pride as well as love for the devotees. They were
not going to stop chanting Hare Ka even at the risk of their personal
safety. To do so would mean to deny rla Prabhupda and Lord
Caitanya.
Suddenly a police van pulled up. The chanting grew louder. There was
no doubt nowthey were going to arrest us. With reinforcements, the
constables gave their final warning. Now the devotees were chanting at
the tops of their voices, calling to Ka and Rma for protection in this
moment of distress. Without further delay the constables began to
apprehend the devotees and, when they failed to cooperate, lifted them
into the wagon. But the devotees would not stop chanting. With tears in
my eyes I beheld how glorious the devotees of Lord Caitanya are, and
how courageous!
Then I saw Guru dsa. His camera flashed. Again and then again.
Dressed in a heavy coat and hat, he maneuvered himself, expertly
catching the police in their shameless act. Suddenly, perhaps
understanding what was happening, a constable tried to stop him. Guru
dsa began running, camera in hand, down the street at full speed, with
the constable just behind. Had he escaped?
Now it was over. I rushed down the narrow back streets toward Bury
Place. Out of breath I at last reached the temple. Mukunda was waiting
and listened intently as I related the entire scene to him. We were both
excited. Had Guru dsa been caught? We waited and waited, wondering
what had happened. Then the phone rang. It was Guru dsa, laughing,
as he described how he had managed to evade the maddened constable
after a chase of many blocks. He was at the offices of one of the main
newspapers and had already talked with the night editor. The film was
in the darkroom being developed.
By now ymasundara was with us. He rubbed his hands in gleeful
expectation. The plan had unfolded perfectly. Now all that remained
was for the media to pick up the story.
The next morning and afternoon we purchased all the main newspapers.
To our great disappointment, none of the photographs had been
published. Only one newspaper carried a small article, but it had
misreported many of the facts. Though we could not but feel
disappointed at the lack of sympathetic coverage, we nevertheless felt
that somehow we had not lost the battle. The devotees had stayed up
throughout the night preaching at the police station, and now they were
all out on bail. We had shown that we were prepared to fight for what
we believed in and that we were not afraid of arrest. The authorities
would have something to think of now. The devotees reported that
many of the constables sympathized with our cause but had acted on
higher orders. We all vowed that we would continue to defy the police
orders, even if there were repeated arrests. Sakrtana must go on at any
cost.

* * *

Sakrtana was rla Prabhupda's main concern, and he would want to

hear of the great battles we were fighting. Our London preaching was
unique in that we were pushing forward a two-pronged attack. Our
musical group, the Radha Krishna Temple, was still very much active.
With the help of George Harrison we had just completed a new release,
"Govindam." George had sat in the control room of the sixteen-track
recording studio and had personally directed us in chanting three
prayers from the Brahma-sahit. He had set them to a beautiful musical
arrangement and, to augment the devotees' chanting, had backed us
with a full-scale orchestral accompaniment. After the final mixing, we
sat and listened to the result. In George's opinion it was the most
beautiful piece he had ever produced.
There was still a demand for us to appear at nightclubs and other
venues. But because we now had a strong program of daily sakrtana, we
were no longer as eager to accept these professional engagements. The
programs went late into the night, and the audiences were nearly always
demoniac. Sometimes, when we were a little late, they would throw fruit
and rubbish at us. In one particularly degraded place, the Troubador
Club, it had been so bad that rla Prabhupda had commented that it
was not a fit place for a brahmacr. Due to other similar experiences, I
had passed a rule that only householders could go to the nightclub
performances. Though we were tempted to altogether discontinue the
musical touring, our financial situation had become critical, especially
since the police harassment of our sakrtana activities. Therefore, when
our agent proposed a six-month con-tract paying 250 pounds sterling per
week, we decided to accept it and make the most of our name as long as
it would last.
The pressures of dealing with the police harassment and the exclusion of
the brahmacrs, including myself, from the evening musical
engagements made me feel even more keenly the absence of the strong
brahmacr association I had had in Los Angeles. Whenever I
approached rla Prabhupda with the idea of the World Sakrtana
Party, I thought in terms of Viujana's participation. But by a turn of
events we had now become separated. Our combination had always been
fortuitous, and Prabhupda had even said that in a previous life we were
cousin-brothers. If Prabhupda would allow Viujana to come to
London, I would be able to carry on enthusiastically with an even
greater determination. Together we would be able to train the new
devotees and expand our activities in all directions. Mukunda, Guru
dsa, and ymasundara remembered how Viujana and I had started
the sakrtana party in San Francisco, and they liked the idea of him
now coming to join us in London. We all agreed to write letters to
Prabhupda, each giving different reasons why Viujana should be
sent. My only doubt was that Gargamuni would advise against it. rla
Prabhupda was depending more upon Gargamuni's opinion, especially
in my absence, but I hoped that Prabhupda would reply affirmatively,
impressed that all four of us felt the need for Viujana's presence.

Los Angeles, California, February 8, 1970

My Dear Tamal Krishna,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated 3
February, 1970, along with Mukunda's, Gurudas',
and Shyamsundar's letters. I am replying all of
them separately within this envelope.
Regarding Vishnujana, that is a common factor
of all your letters, but you must know that the
development of L.A. Temple was practically done
by you four: namely yourself, Madhudvisa,
Vishnujana, and Jayananda. Last year when I was
in Hayworth Street, there was no temple and
sometimes we were chanting in the garage. Then
gradually this Temple was secured and at that time
I asked how much you could help out of the $400
rent and with great difficulty you promised to help
only $100 from the Sankirtan Party. Now by the
Grace of Krishna they are collecting more than
$100 daily. You know that the expenses of the
Temple have gone up to $2,000 per month. There
are at least 30 devotees, and practically all old boys
like you, Jayananda, Madhudvisa, etc. are not
here. Besides that, Vishnujana is training all the
new devotees who are coming. So Vishnujana
himself also thinks his absence will he hampering
in the Temple procedure. I am enclosing herewith
Vishnujana's letter in this connection which will
speak for itself.
You have written to say that you cannot go to
Hamburg or Paris to organize their activities, but
actually you were left in London for the purpose of
organizing these three centers. If you stick only to
the London Temple then our former scheme will
not be executed. I think, therefore, it is proper that
you should devote your time for all these three
centers and train the local management for being
self-supporting. As you are helping London
Temple, similarly you should help the Hamburg
and Paris Temples also. I think that was our
original plan, and you should not change the same.
I have received one letter from Krishnadas that
there is good potency for opening many branches
in Germany. I think, therefore, you should go to
Germany at least for one or two months and see
how things can be managed for opening more
branches. I have therefore asked Hansadutta to go
to Germany for this purpose. He has also got
organizing power as he has well done in Berkeley.
So with your cooperation I think in your absence
he may be a great help in thc German center. I
have asked him to go via London. So these are the
things for practical solution.
You have written to say that no one can deal
with the devotees except Vishnujana; that is not a
good proposal. There are so many old and
experienced devotees in London; but for
management of other devotees, if there is no one
to look after them, that does not sound very good.
For musical training I think Mukunda has sufficient
knowledge. Anyway, for the time being,
Hamsadutta is going and Mukunda is there and
you are also there. See if the World-wide
Samkirtan Party can be organized without
Vishnujana. For the present Vishnujana can not be
freed from the Los Angeles engagements, but in
future if somebody is trained up to take his place
then I shall recommend him to go to London.
Regarding the court case of our Samkirtan
Movement, there was a similar case in Detroit and
the charges were creating disturbances, but the
case was dismissed. I have asked Bhagavandas to
send you the copy of the newspaper report, and I
hope this will help you. The newspaper report
heading was "Religious Group Wins Day in Court."
Regarding the six months contract for 250 pounds
sterling per week from engagements in halls,
colleges, clubs, etc., it is very good news. But one
thing we must remember that we are not
professional musicians or concert party. Our main
business is to vibrate the Holy Name of Krishna
everywhere so that the people will be benefited by
hearing the transcendental sound. The musical
training is not so important as it is to keep
ourselves spiritually fit in spiritual strength, that we
should not forget. If we are in spiritual strength,
there will be no scarcity of money; and the spiritual
strength is that each and every one of us must
 chant the sixteen rounds of beads and follow the
rules and regulations with great adherence.
In the meantime, I have received one box
containing sweets, balusai, a handkerchief, a
flower, simply wonderful, a sacred thread, Gopi
Chandan, dhoop, and a painting, and three sets of
beads from Monique, Evelyne, and Joelle. Later on
I received their respective letters and
recommendations of initiation from Yamuna devi,
and I am sending the beads by separate mail duly
chanted.
The information and date for Bhaktiboiva
examination will be forwarded in due course. Hope
this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

I took the liberty of reading through Prabhupda's replies to Mukunda's,

Guru dsa's, and ymasundara's letters. As in his letter to me,
Prabhupda had refuted our reasons for requesting Viujana's presence.
And it was not due to Gargamuni's influence. To have thought that way
was offensive. Prabhupda was not under anyone's influence besides that
of Ka and his Guru Mahrja, and he was certainly not influenced by
his disciples. Though he might take information or advice, his
conclusions were infallible, because he was fully situated on the spiritual
platform. Rather it was we, and in this case particularly myself, whose
suggestions were often imperfect. Though the sentiment of wanting my
dear Godbrother's association was certainly not bad, it was not in
Kas best interest, as Prabhupda was clearly pointing out.
Prabhupda reminded me of the difficulties we had faced when first
establishing the Los Angeles temple. At the time I had only offered $100
a month from our sakrtana collections, when actually I could have
offered more; but I had saved the money, keeping the idea of a world
tour in mind. Prabhupda had not pressed me to give more, but had
simply depended upon Ka. I should have offered him everything at
the time, with the faith that Ka would supply whatever was required
when the need to go overseas arose. Just as nowwhat I had previously
given in one month, Ka was sending daily.
Prabhupda had dispatched Jaynanda and Madhudvia to San
Francisco and myself to Europe, leaving only Viujana of the original
leaders. As Prabhupda pointed out, there were many old and
experienced devotees in London, while only Viujana was remaining in
Los Angeles for making and training new men. Prabhupda was
remaining in Los Angeles, looking for a new property, but he was not
calling for our help. Why, then, having more assistance than he had,
were we demanding further help from him? Clearly, our request was
inconsiderate. Rather than ask Prabhupda to send us his best man, we
should have inquired whether he needed any help from us. Though his
decision was more than fair, if there was any lingering doubt on our part
he had enclosed a letter from Viujana himself. This was certainly not
required. Prabhupda was our spiritual master, and his word was
sufficient; yet to show that his decision was not arbitrary, nor
dictatorial, as a democratic gesture he had included another's opinion.
Finally, to ensure that we would not be discouraged, rla Prabhupda
had left us with the hope that in the future, if somebody could be found
to take Viujana's place, then he would recommend Viujana to go to
London. I felt ashamed that I had made this demand of Prabhupda and
had involved others as well. What Prabhupda had not written (but was
showing from his personal example) was that dependence on guru and
Ka was the real basis for spiritual strength. He had had no
Godbrothers to help him and no other devotees to associate with, but
because of the constant remembrance of his spiritual master's
instructions he had not felt himself alone. When others would have
wavered, given up, and turned back, he had crossed one obstacle after
another without hesitation, confident that Ka would always maintain
and protect him.
How neophyte I was in comparison! With so many devotees to assist me,
and with a temple already established, still I was calling for help. And I
was still afraid to go out alone, to travel to Hamburg and to Paris as
Prabhupda wanted. Instead I had become the president in London,
with so many responsibilities. But Prabhupda was reminding me of the
purpose for which he had sent me here. Just as in Los Angeles, he did
not want me to become a temple president. I was to act as his
representative in Europe, training the local management to be self-
sufficient. To do this I would have to always remain detached and not
aspire for any particular position. I would have to be satisfied simply by
knowing the confidence Prabhupda placed in me. Most of all, I would
always have to keep in mind his desire, his plan.
It seemed very difficult to be responsible and yet not to take charge. It
was much easier to become the leader and just have everyone follow me.
But as Prabhupda had written, "then our former scheme will not be
executed." I had to become the servant of the devotees, to train and
encourage them in their service to Prabhupda. While they could stay in
one place and develop a particular project, that was not the service my
spiritual master wanted for me. I was not worthy of the high
expectations which Prabhupda had for me, but Prabhupda was
molding me, pushing me to become fearless by depending on his order.
As it became evident later in the year, he was preparing me to be a
member of the Governing Body Commission, to relieve him of the ever-
increasing managerial burden so that he might concentrate his full
energy for his most important work of translation.
Now the original London leaders would again have to take full
responsibility. From among themselves they selected Guru dsa to be the
temple president, since he and his wife, Yamun, were the most active
preachers. In fact, Yamun was doing as much or even more than her
husband. Though it was normally the function of the president to
recommend new devotees for initiation, Prabhupda had so much faith
in Yamun's opinion that upon her advice alone he was accepting the
three new devotee girls from France as his disciples. Once Prabhupda
admitted to me that Yamun was so qualified that had she been a man
he would have appointed her to be G.B.C. Those who are concerned
that women should receive equal rights should not be alarmed in that
regard. The Vedic culture provides equal opportunities for all devotees
to advance in Ka consciousness. With intelligence it recognizes
psychophysical differences between the sexes as well as between
individuals within each sex, while at the same time maintaining a
spiritual equality. This allows for an individual to utilize his or her
abilities maximally. And it also ensures the peaceful continuation of
normal relationships within the family and in the greater society at
large. Although modern critics may doubt the value of such an ordered
social structure, they should bear in mind that the Vedic social system
has been successful for millions of years, having been created by Lord
Ka Himself. We do not believe that the present so-called civilization,
despite its constant innovations, will be able to stand the similar test of
time.
Now that Guru dsa had assumed the responsibility of leadership,
devotees began going to him to solve their day-to-day problems. I
continued to take part in the preaching and remained involved with
some managing, but my presence was not seen as essential as it had been
before. I wrote rla Prabhupda, informing him of the appointment of
Guru dsa and of my readiness to carry out his original plan for my going
to Germany and then to France. I was simply awaiting the arrival of
Hasadta.

Los Angeles, California, February 20, 1970

My dear Tamal,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated 15
February, 1970, and noted the contents very
carefully. My first request to you is to take from
Mr. Goyl, the gentleman who donated the Sri
Murties, the address of the manufacturer or
supplier of the Murties. I know that the Murties
were supplied from Jaipur, India, but I do not know
the address of the supplier. So please take it from
him and please send it to me immediately.
All other points in your letter are completely
agreed upon by me, and please execute the
program accordingly. We must follow our own
principles. We can go anywhere to perform
Samkirtan, but the process in which we execute
the performances should be strictly followed;
namely first of all we chant and dance, then we
deliver a short lecture on our philosophy, try to
advertise our books and magazines and sell them,
then at last we again chant and dance and
conclude the meeting by distributing Prasadam.
Generally we must have at least one hour time if
not more for functioning this program.
So far we are concerned, every one of us must
chant the beads according to the vow and follow
the regulative principles in all departments of our
activities, and this will give us spiritual strength to
convince the audience about our aims and object.
Some one of us in each and every center must be
well versed in the Shastras so that he can meet
scholars and philosophers, and if need be convince
them about our movement and philosophy with
great strength.
I am so glad to learn that our London Temple
decoration is being improved day by day, and
Deities have got nice dresses and ornaments.
So far Ksirodaksayee is concerned, or anyone
else who is newcomer, should be allowed some
concession. And after some time when he is
accustomed to our principle, then we can make the
screw tight. I think this point will be sufficient hint
to deal with him.
Brahmananda and Advaita have come here
yesterday, and I am giving them advice about our
future press activities. They have already printed
Isopanisad paperbook very nicely and the price is
also very cheap. You may ask Boston to send you
copies for sale there in London.
Please see that the French and German issues
of BTG are published as soon as possible. I hope
Hansadutta has met you by this time, and when
you go to Germany along with him I think he may
be situated as the president of the center being the
seniormost member. I am so glad to learn that you
expect to open another center in London in the
hippy quarter as soon as possible. When I was in
 London I went to Oxford and there was a very
successful meeting. Therefore I think Oxford will
be a good center for our activities.
Please offer my blessings to all the boys and
girls there, and keep me informed of your further
progress. The Ka manuscript is already handed
over to Messrs. Dai Nippon Co. for printing.
Hope this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

Though I had assured Prabhupda that we had understood his

instructions in regard to musical engagements, again he had brought up
the subject. Perhaps he had detected that we were becoming weakened
by the sinful atmosphere which pervaded the nightclubs. Or else his
advising caution was meant to warn us that we were balancing on a
spiritual tightrope, where a little inattentiveness could mean disaster.
He had saved us from the dangerous association of the Hollywood
showman Mr. Vance, and now once again he was worried for our
welfare. His previous letter had emphasized that we were not
professional musicians and that our strength and ultimate success
depended on our spiritual, not musical, training. Now he was specifically
directing how each program should be conducted.
Prabhupda considered our concert party to be sakrtana, even though
we often performed in nightclubs and bars. He was not going to restrict
the places where we could perform, appreciating that our attempt to
deliver the holy name even to degraded audiences was another proof of
Lord Caitanya's unlimited mercy upon the conditioned souls of Kali-
yuga. Lord Nitynanda and Haridsa hkura had reclaimed the
debauched brothers Jagi and Madhi. And Prabhupda himself had
taken all risks in coming to America. He had not tried to avoid mixing
with the degraded population but, remembering the order of his spiritual
master, had considered it his foremost duty to extend Lord Caitanya's
mercy to the most unfortunate. But Lord Nitynanda was God, and
Haridsa and rla Prabhupda his pure representatives. Though
Prabhupda had now reclaimed us for Ka, it was not long ago that we
were still counted among the nitya-baddha living entities. Prabhupda
knew that unless we were extremely careful we had not far to fall to
return to our original position. Therefore he was emphasizing the
standard process for sakrtana, because if performed properly, all who
took part would be fully protected and purified of my's influence. As
in the Vedas there are rules which govern the performance of any
sacrifice, so Prabhupda was indicating the regulations which we should
strictly adhere to if we wished to make the sakrtana-yaja successful.
We would have to keep rigidly to Prabhupda's guidelines. A short
lecture describing our philosophy, advertisement and sales of our
literature, along with prasdam distribution, must all be included, in
addition to the chanting and dancing, whether we were in a nightclub
or on a corner of a city street. Thus the audience would not
misunderstand our purpose, mistaking us for an ordinary rock group.
Most importantly, we would not become confused, forgetting that we
were the representatives of Lord Caitanya. Prabhupda's authorized
directions, when faithfully followed, would establish the sakrtana
movement worldwide and were thus as important as the original Vedic
mantras.
As the sakrtana movement developed different methods for
distributing the mercy of Lord Caitanya, Prabhupda kept pace by
issuing guidelines just suitable to each method of preaching. When more
of his books were published, Prabhupda gave all stress to their
distribution as being more important than the performance of public
chanting and dancing. He encouraged the opening of prasdam
restaurants, doll exhibits, institutes for scientific preaching, and
numerous other diverse activities, seeing them all as different aspects of
the sakrtana-yaja. But no matter what the method of preaching
might be, its effectiveness depended upon the devotees' purity. Everyone
would have to keep himself spiritually fit by chanting sixteen rounds
daily on beads and following the regulative principles with great
adherence. Then success was certain.
Prabhupda's letter was full of practical advice. He knew that most of
the devotees, due to full engagement in sakrtana, had opportunity to
read his books only during the morning and evening classes. Yet
someone in each temple would have to be sufficiently conversant with
stra to convince any scholar or philosopher who might visit. In the
Bhagavad-gt Lord Ka describes four types of pious persons, one of
whom is the man of wisdom, searching for knowledge of the Absolute
Truth. If such a person were to visit our temple, his intellect would need
to be satisfied by authoritative statements from stra. Prabhupdas
books were accepted within the academic community for their excellent
scholarship, and no one doubted their author's mastery of Vedic
knowledge. But Prabhupdas concern was always for the future.
ISKCON was not a "one-man show." At least if some of his disciples
were well versed, that would greatly enhance the movement's prestige.
I took note of Prabhupda's instruction regarding the publication of
French and German issues of Back to Godhead. As I would be going soon
to Hamburg and Paris, this would be my first priority. Though
Prabhupda had entered America with few personal belongings, he had
carried with him two trunks full of rmad-Bhgavatams, and
immediately after gathering some disciples he had engaged them in
producing Back to Godhead, which Prabhupda described as the
"backbone" of ISKCON. For the French and German people to accept
our movement, they would need to read our philosophy in their own
language, and BTG was Prabhupda's choice as the first publication. In
this regard I have personal experience while establishing the Chinese
preaching mission. As when I went to Germany and France, for China
Prabhupda's first instruction to me was to see that his books were
translated into Chinese and distributed widely. He stressed that only
after doing this would the field gradually become favorable for
preaching. I proceeded, therefore, with blind faith in these words, and
already I am seeing within a short span of two years an increased interest
in Ka consciousness. Lately, some intelligent Chinese men and
women have even come forward and are now serving Lord Caitanya
with great conviction.
 * * *

Hasadta and his wife, Himavat, arrived in London, complete with all
their belongings in a few trunks. Like the three householder couples who
had begun the London ytr, they were in a pioneering, missionary
mood. I arranged for a room for them to stay in at the Bury Place temple.
Previously, upon our first meeting in Berkeley, we had felt a strong
affiliation, and now Prabhupda was sending us together to Germany.
Unlike the other three couples, Hasadta and his wife did practically
everything together. Wherever Hasadta went, Himavat would
accompany him. Whether in krtana, cooking, sakrtana, or chanting
japa, they seemed always to be compatible associates. Having such a
faithful companion seemed to give Hasadta a special strength
Himavat supported Hasadta in all that he did, said, and thought, and
their combination had always produced Ka conscious results.
To have such an ideal assistant had many advantages. In our journey to
Germany Himavat would be able to cook along the way. She could look
after all of our belongings and render many other helpful services. Of
course, there was no problem for myself. I was sure that they would
welcome me warmly into their company. But after Germany, I would be
going alone to France, without association, and it was Prabhupda's
desire that I not only travel between the three temples in Europe but, if
possible, establish further temples in other countries. The thought of
always traveling alone made me feel insecure. If I could have a situation
similar to that of Hasadta, a constant companion to accompany me at
all times, this would perhaps supply me with the needed courage to carry
out Prabhupda's high expectations.
Thus, I thought of taking a wife and entering the ghastha-rama. I had
no particular girl in mind, nor did I feel greatly agitated. It was simply
that the position of a householder seemed to offer more facilities for me
to execute my present service. Whether as a ghastha or a brahmacr,
my business was preaching. Besides ymasundara, none of the
householders in Europe had children, and although that was one of the
main functions of marriage, I did not consider it. Nor was I thinking of
the problems Mukunda was now facing due to marital entanglement. I
had an idealized conception that somehow this arrangement would make
me stronger for preaching Ka consciousness. Months of close
association with the ghasthas in London and the absence of any peers
among the brahmacrs had had its effect, and once I had begun
thinking in this way, it was hard to change. The celibacy of
brahmacarya, even if only mentally violated, was difficult to regain. All
of the London ghasthas accepted that my change of rama was a good
idea. They did not try to preach to me about the pitfalls of householder
life; rather, they were welcoming me into their group. There was a
certain etiquette which had to be maintained, a distance which had to
be kept so long as I was a brahmacr. But once I was married they would
be able to associate more freely with me under all circumstances, even
when their wives were present.
In Los Angeles Jaynanda had once approached me and said that he was
considering marriage. I preached to him for many hours, presenting so
many arguments in favor of maintaining brahmacr life, and as he
became convinced, he thanked me, feeling that I had saved him from
entanglement with my. Among the brahmacrs there was an esprit de
corpsour numerical strength bolstered our determination to uphold
our vows. But in London the balance of power more or less lay with the
householders. There was no senior brahmacr for me to approach, and
thus my marriage plans went unchallenged.
Hasadta and I made the necessary arrangements to depart for
Germany. We would be traveling through England by train and crossing
the English Channel by boat. Then we would resume train travel until
reaching the city of Hamburg. On the eve of our departure I wrote rla
Prabhupda a letter, informing him that all was well with his London
temple and that I was now prepared to travel to other countries, as he
had ordered. In conclusion, I sought his permission for marriage,
explaining why I thought the change would help me to serve him better.
As in all matters, I left the final decision to rla Prabhupda. I had
already pledged my life in his service. He had the right to decide on all
issues, no matter how personal they might be, and I had full faith,
knowing his decision would be perfect.

CHAPTER TEN
 CHAPTER TEN
The Hamburg Goose Step

The journey from London to Hamburg was long and arduous. The cold,
wintery air and northern currents made the Channel crossing choppy.
The pitching became so disturbing that I eventually retired below deck
to a room lined with tiers of beds, and soon thereafter I noticed
Hasadta in an adjacent berth. We passed the remainder of the voyage
in great discomfort. In comparison, the train ride overland was peaceful,
and we were able to respect prasdam and take some rest.
It was an experience different from my last visit to Germany, when we
had made the trip in our own van with many more devotees. Then the
mood had been more that of a festive excursion, with fanfare and club
appearances arranged in advance, and with rla Prabhupda awaiting
our return.
For Hasadta and Himavat it was a time to resettle themselves in a
new service, though not in an unfamiliar field. They were returning to
where they had spent the earliest years of their childhood, when all of
Europe was shaken by the German military might. Now they were
determined to establish Ka consciousness firmly, however long it
might take.
For myself, it was a move requiring courage, a courage developed only
after repeated prodding from rla Prabhupda. In actuality, I was still a
neophyte devotee, a neophyte preacher. And yet Prabhupda was
unhesitatingly thrusting me into formidable circumstancesunfamiliar
cities, languages, cultures. Except for the small center in Hamburg and
the few devotees in Paris, Europe was a vast unchartered territory.
Opening her doors to Ka conscious exploration required a
fearlessness not easily had. As the train sped through the night en route
to Hamburg, I lay awake in silent contemplation.
If London seemed shrouded under the thick clouds of winter, at least the
people's confident optimism, perhaps a carry-over from their colonial
past, had provided a much-needed relief. But in Hamburg, despite the
energetic nature of the Germans, the atmosphere was overwhelmingly
oppressive. The cold, icy air was held in by dark clouds, which turned
the midday into a semidusk. The buildings, with their plain,
unembellished exteriors, stood like stark testimonials to a city developed
primarily for commerce rather than aesthetic appeal. No wonder the
people seemed so unfriendly! As they moved briskly through the streets,
bundled from head to foot, their expressions were set, their words few.
The ten-minute walk to the public bathhouse provided a brief view of
the neighborhood surrounding our new "home." The temple-warehouse
had no bath, only a small sink. One could at best stand like a bird and
sprinkle some water on oneself. But for getting clean, one had to go to
the public baths, which all of the devotees did as a regular ritual thrice
weekly.
There were a few new faces since my last visit. Trivikrama dsa, who had
gone originally to England from the Buffalo temple, was now here. And
there were local German brahmacrs Sucandra dsa; Vsudeva, a
promising artist; Sivnanda, who had been the first to take up
Prabhupda's desire for European preaching; Ka dsa from San
Francisco, still working as a jeweler, supporting the temple; and
Kulaekhara from England, still present though his wife, Vikh, had
gone away months ago. There was Jaya Govinda, a tall, good-looking
American who had recently come to Europe from India; Maalbhadra,
a middle-aged German, engaged in translating work, though living
outside with his nondevotee wife; and Heidi, in her late twenties,
intelligent, though a bit unsure, being the only woman at the temple.
Our arrival meant a change. Prabhupda had now sent two of his
trained leaders, and it was expected that they would reorganize things.
As Prabhupda had directed, Hasadta, as the seniormost, was made
president. And Himavat equally established herself in the kitchen,
easily winning the hearts of the German devotees with her spiced khcar
and invigorating vegetable stews. Like a father and mother, they began
tending to everyone's needs, and the devotees responded appreciatively.
Between them they solved all problemsfrom mending socks, to
organizing sakrtana, to ending petty quarrels. Their presence made the
temple a home, a place in which to feel sheltered.
As much as any of the brahmacrs, I felt protected by their maturity and
experienced devotional ways. Thoughts of marriage were disturbing my
mind, and I felt cramped and out of place in the brahmacr barracks.
But Hasadta's and Himavat's association was pacifying. We would sit
together for hours, chanting and talking in the friendly atmosphere of
their room. Soon a letter arrived from rla Prabhupda.

Los Angeles, California, March 4, 1970

My Dear Tamal,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated 1 March,
1970.
I am glad that you have gone to Germany along
with Hansadutta and his wife, and I am so pleased
to learn that things are being arranged nicelythat
is my satisfaction.
Marriage or no marriage, that is not our
problem. If we find it suitable that by marrying, one
will be able to serve better than by not marrying,
then one must marrythat is our principle. So as
you are thinking that accepting a wife you will be
happy and your duties in Ka consciousness will
be enthused, then I have got all sanction, and you
do it.
I know that all my spiritual children are doing
very nicely as Grihastas, and similarly I hope you
shall be doing better after your marriage.
 Organization of the European centers and the
World Sankirtan Party later onfor these two
reasons I called you to London. Now Mukunda,
Hansadutta, yourself, Kadas, Woomapati,
Janardan, Suridas, etc., all of you are tested
devotees, now do everything nicely in full
cooperation. Always remain engaged in Ka's
service, then there will be no misunderstanding.
See that the French and German BTGs are
nicely done that is my ambition. Jai Govinda
must marry the girl Sadanandini. It is already
advanced, and I do not think it can be changed
now. So he can immediately call her from New
York by sending her passage money to Hamburg.
Then get them married immediately in your
presence.
On the first of April we are going to our new
church property which is being purchased at the
cost of $225,000, payable in twelve years, and
$50,000 down payment at 8% interest. Please
keep me informed about your progressive march in
Ka Consciousness.
While you are in Germany, please see that
Vasudeva is given all facilities for his painting work.
He is a very good painter and very enthusiastic, so
make arrangement so that he can devote full time
 to his painting and may not feel any inconvenience
in his work. He can begin immediately to paint
pictures on the many different subjects as you
know. I will write to him separately, in the
meantime do the needful. Hope this will meet you
in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

I had proposed to be married, and Prabhupda had accepted the

suggestion, even though previously, in San Francisco and Los Angeles,
he had advised me personally against marriage. My letter had explained
my present circumstances, and having understood everything fully, and
knowing perfectly my needs, Prabhupda was guiding me accordingly.
There was actually a consistent purpose behind the apparently
contradictory instructions.
The rmad-Bhgavatam (3.31.34-40) describes in no uncertain terms the
dangers of a woman's association. Lord Kapiladeva instructs His mother:

One should not associate with a coarse fool who is bereft of

the knowledge of self-realization and who is no more than a
dancing dog in the hands of a woman. The infatuation and
bondage which accrue to a man from attachment to any
other object is not as complete as that resulting from
attachment to a woman or to the fellowship of men who are
fond of women. At the sight of his own daughter, Brahm
was bewildered by her charms and shamelessly ran up to her
in the form of a stag when she took the form of a hind.
Amongst all kinds of living entities begotten by Brahm,
namely, men, demigods, and animals, none but the sage
Nryaa is immune to the attraction of my in the form
 of woman. Just try to understand the mighty strength of My
my in the shape of woman, who by the mere movement of
her eyebrows can keep even the greatest conquerors of the
world under her grip. One who aspires to reach the
culmination of yoga and has realized the self by rendering
service unto Me should never associate with an attractive
woman, for such a woman is declared in the scripture to be
the gateway to hell for the advancing devotee. The woman,
created by the Lord, is the representation of my, and one
who associates with such my by accepting services must
certainly know that this is the way of death, just like a blind
well covered with grass.

Lord Kapiladeva goes on to explain that just as a woman is the gateway

to hell for a man, similarly, a man is the gateway to hell for a woman,
because through her husband, a woman becomes overly attached to
household, prosperity, ornaments, furniture, and dresses, which are all
different arrangements of my.

rla Prabhupda's purport on these verses is singularly illuminating:

In Kali Yuga, association with women is very strong. In

every step of life, there is association with women. If a
person goes to purchase something, the advertisements are
full of pictures of women. The physiological attraction for
women is very great, and therefore people are very slack in
spiritual understanding.
Throughout the entire material world, beginning from
Brahm down to the small, insignificant creatures like the
ant, everyone is attracted by sex life. That is the basic
principle of this material world. Lord Brahm's being
attracted by his daughter is the vivid example that no one is
exempt from sexual attraction to woman. Woman,
therefore, is the wonderful creation of my to keep the
conditioned soul in shackles.association with a woman
begins when one accepts service from her, because woman is
 especially created by the Lord to give service to man. By
accepting her service, a man is entrapped. If he is not
intelligent enough to know that she is the gateway to hellish
life, he may indulge in her association very liberally. This is
restricted for those who aspire to ascend to the
transcendental platform. Even fifty years ago in Hindu
society, such association was restricted. A wife could not see
her husband during the daytime. Householders even had
different residential quarters. The internal quarters of a
residential house were for the woman, and the external
quarters were for the man. Acceptance of service rendered
by a woman may appear very pleasing, but one should be
very cautious in accepting such service because it is clearly
said that woman is the gateway to death, or forgetfulness of
oneself. She blocks the path of spiritual realization.The
Vedic civilization, being based on spiritual understanding,
arranges association with women very cautiously. Out of the
four social divisions, the members of the first order (namely
brahmacr), the third order (vnaprastha), and the fourth
order (sannysa) are strictly prohibited from female
association. Only in one order, the householder, is there
license to mix with women under restricted conditions. In
other words, attraction for woman's association is the cause
of the material conditional life, and anyone interested in
being freed from this conditional life must detach himself
from the association of women.

My mistake, if it could be called such, was my frequent association with

the householders. Of course, the association was Ka conscious, not
anteu mheu khaittmasv asdhuu sagamthe association of
coarse fools, bereft of knowledge of self-realization. Though the
householder devotees were engaged steadily in Ka's service, naturally
there was still attachment for each other, and as a brahmacr practicing
strict celibacy, I had become affected by this intimate association.
While association was the immediate cause of my decision to marry, the
underlying cause had to be my basic misidentification with the body. In
describing the four spiritual classes of human beings, the great sage
Nrada Muni states:
"As long as a living entity is not completely self-realizedas
long as he is not independent of the misconception of
identifying with his body, which is nothing hut a reflection
of the original body and senseshe cannot be relieved of
the conception of duality, which is epitomized by the duality
between man and woman. Thus there is every chance that
he will fall down because his intelligence is bewildered."
(Bhg. 7.12.10)

As long as I thought of myself in terms of the body, there was always the
possibility of attraction to family life, complete with all of its illusory
presentations of companionship, security, distinction, etc. I had always
tried to act seeing all living entities as pure spirit souls, knowing that
such action would one day lead to actual realization. But I had not yet
attained that liberated platform. Until now I had been able to avoid
marriage, knowing that there was no point in entering a temporary
relationship which was in itself external to the soul. Nevertheless, an
unfulfilled desire remained buried within my heart and, due to
circumstantial reasons, had now become unearthed.
Undoubtedly, Prabhupda would have preferred that I remain a
brahmacr and not run the dangerous risk, described in the scriptures,
from associating with a woman. He had warned against marriage on
earlier occasions, and if he had wished he could have removed me in a
moment from the present encumbrance. But instead he had chosen to
accept my proposal, knowing that I had reached a point where I would
have to learn by my own experiences. From my hesitancy to leave
London, Prabhupda could easily sense my lingering attachments.
Though the service I was assigned was suitable to a sannys, I was not
yet sufficiently advanced to maintain such a high standard.
In the Eleventh Canto of the Bhgavatam, while instructing Uddhava to
take the renounced order of sannysa, Lord Ka narrates the account
of an avadhta who was "devoid of any contact with material enjoyment
and traveling alone without any companions or family members." In his
commentary, rla cryadeva explains the word kevaltmana as "one
who is living completely alone." He writes;

"Unless one has practical realization of the Supreme Soul

and the individual soul, who reside together within the
heart of every living being, it is very difficult to artificially
adopt the sannysa order of life and travel without the
association of wife, children, or other family members. The
nature of every living being is to make friends with others
and to offer his love to a suitable person. One who has
realized the Supreme Person is satisfied to always carry the
Personality of Godhead within his heart as his constant
companion. Unless one has realized that Ka is one's only
true friend and that Ka is within one's heart, one will
remain attached to the temporary relationships of the
material world." (Bhg. 11.7.30)

Prabhupda was not recommending that I repress my desires. If they

could be dovetailed in Ka's service, they would not be harmful. In a
purport to Kapila's instructions, Prabhupda writes: "In the stage of
Ka consciousness, such restriction of association [between man and
woman] may be slackened because if a man's and woman's attachment is
not to each other but to Ka, then both of them are equally eligible to
get out of the material entanglement and reach the abode of Ka.A
man should not be attached to a woman, nor should a woman be
attached to a man. Both man and woman should be attached to the
service of the Lord. Then there is the possibility of liberation from
material entanglement for both of them."
The tone of Prabhupda's letter was even more positive: "Marriage or no
marriage, that is not our problem. If we find it suitable that by marrying,
one will be able to serve better than by not marrying, then one must
marrythat is our principle."
One was not disqualified from going back to Godhead merely because of
marriage. Prabhupda's letter indicated that in some cases marriage
could aid one in making spiritual advancement. The criterion was to see
how one's service might be improved, or, as Prabhupda put it, how
"one's duties in Ka consciousness would be enthused." The scriptures
do not prohibit marriage but warn of its dangers. It is accepted as a
necessary rama for many devotees to pass through, a gradual way of
bringing the senses under control so that eventually they will be satisfied
in serving only Ka. The successful practice of yoga depends upon this
one pointcontrol of the sensesand therefore the Vedic cultural
institution of varrama acts as a supportive background for the
practice of sdhana.
By strict adherence to the brahmacarya or sannysa ramas one can
derive great spiritual strength, but unless one is transcendentally
situated, there is always the chance of falldown. Especially for a
sannys, illicit connection with a woman is most regrettable, resulting
in unfortunate consequences. So in this respect, the ghastha-rama is
considered "safe." The virtues of the ghastha-rama are extolled by
Kayapa Muni;

As one can cross over the ocean with the seagoing vessels,
one can cross the dangerous situation of the material ocean
by living with a wife. O respectful one, a wife is so helpful
that she is called the better half of a man's body because of
her sharing in all auspicious activities. A man can move
without anxiety, entrusting all responsibilities to his wife.
As a fort commander very easily conquers invading
plunderers, by taking shelter of a wife one can conquer the
senses, which are unconquerable in the other social orders.
(Bhg. 3.14.18-20)

In his purport, rla Prabhupda comments as follows:

Of the four orders of human societythe student, or

brahmacr order, the householder, or ghastha order, the
retired, or vnaprastha order, and the renounced, or
sannysa orderthe householder is on the safe side. The
bodily senses are considered plunderers of the fort of the
body. The wife is supposed to be the commander of the fort,
and therefore whenever there is an attack on the body by
the senses, it is the wife who protects the body from being
 smashed. The sex demand is inevitable for everyone, but one
who has a fixed wife is saved from the onslaught of the sense
enemies.

However, Prabhupda draws a clear line of distinction between marriage

according to religious principles and marriage for sense gratification;

By the Vedic injunction, the wife is accepted as the better

half of a man's body because she is supposed to be
responsible for discharging half of the duties of the husband.
A family man has a responsibility to perform five kinds of
sacrifices, called paca-yaja, in order to get relief from all
kinds of unavoidable sinful reactions incurred in the course
of his affairs. When a man becomes qualitatively like the
cats and dogs, he forgets his duties in cultivating spiritual
values, and thus he accepts his wife as a sense gratificatory
agency. When the wife is accepted as a sense gratificatory
agency, personal beauty is the main consideration, and as
soon as there is a break in personal sense gratification, there
is disruption or divorce. But when husband and wife aim at
spiritual advancement by mutual cooperation, there is no
consideration of personal beauty or the disruption of so-
called love. In the material world there is no question of
love. Marriage is actually a duty performed in mutual
cooperation as directed in the authoritative scriptures for
spiritual advancement. Therefore marriage is essential in
order to avoid the life of cats and dogs, who are not meant
for spiritual enlightenment.

In the varrama institution, each of the spiritual orders is assigned

specific duties, and they work cooperatively for mutual benefit.
According to that system, the householder who lives with a wife is
entrusted with maintaining the members of the other three ramas,
who, due to having very little time to earn a livelihood, are able to
secure the bare necessities of life by collecting alms from the ghastha.
Each member of society is thus able to make advancement by fulfilling
the duties especially assigned to him. But as I was a full-time preacher in
the Ka consciousness movement, even after entering householder life
Prabhupda was not expecting me to financially support the
brahmacrs. Rather, he expected me to continue my previous
engagements with increased enthusiasm. Prabhupda's letter in no way
indicated that my marriage was a falldown, that I was no longer as useful
to him as before. So long as I conducted the marriage in Ka
consciousness, I would remain his trusted man. He reiterated what my
responsibilities were: "Organization of the European centers and the
World Samkirtan Party later onfor these two reasons I called you to
London," and "See that the French and German BTG's are nicely done."
And just as before, I was to look after the devotees: I was to see that Jaya
Govinda carried out his promise to marry the girl Sadnandin, and I
should give particular attention to Vsudeva, to facilitate his special
talent as an artist.
Prabhupda's letter encouraged me. After two years of being a
brahmacr, the present contemplation of marriage had made me feel ill
at ease. At least now I knew that my decision was sanctioned by rla
Prabhupda. I steadied myself, determined to remain absorbed in my
service, expecting that once I was actually married, my balance would
return.

* * *

Sakrtanathe prime benediction for all humanityhad come to

Germany. The morning after our arrival, Hasadta and I had had the
same inspiration"Let's go on sakrtana!" Our enthusiasm was
contagious, and soon we had a small group of devotees as eager as we to
give Lord Caitanya's mercy to the conditioned souls. As we had done in
New York, San Francisco, Los Angeles, and London, we now reenacted
the drama of chanting the holy names of the Lord on the streets of
Hamburg. And like a well-rehearsed actress, waiting in the wings for her
cue, My suddenly entered.
Snow! If the London bobbies had been a nuisance, this act of my
threatened to drop the final curtain on our fledgling sakrtana
activities. But Hasadta and I were soon to gain a great respect for the
German devotees. Like their forefathers, they were fighters. The colder
it got, the more determined they became. It became so cold that the
streets were nearly emptybut still they insisted that we should go out.
Hasadta and I had no choice but to comply with their enthusiasm.
There was no need to coax the devotees to dance. The icy polar wind
blew through the streets, accelerating the speed of the krtana. At least
in such hellish circumstances it was easy to remember Ka, and
perhaps appreciating our austerities, passersby willingly contributed
small donations.
In the Bhagavad-gt Lord Ka explains to Arjuna that there are two
kinds of created beings: one is called the divine and the other demoniac.
The demoniac are described as being arrogant, proud, angry, conceited,
harsh, and ignorant. Taking shelter of insatiable lust, pride, and false
prestige, they are sworn to unclean works and attracted by the
impermanent. They believe that to gratify the senses is their prime
necessity, and being bound by hundreds and thousands of desires they
secure money for sense gratification by illegal means.
Sakrtana devotees are fortunate. While preaching Ka consciousness
they undergo numerous experiences confirming Ka's teachings.
Newcomers often join, hoping that Ka consciousness will offer them
a paradisiacal escape from the miseries of the world, and when they find
that they are being asked to reenter that very world from which they are
fleeingto enter into the heart of my's kingdom to accompany the
sakrtana partythey become afraid. But there is no deception in r
Caitanya's plan. It is Lord Gaurga's causeless mercy, and the mercy of
His devotees, that they voluntarily undergo inconvenience and even
hardship to offer their help to the conditioned souls. Besides Lord
Caitanya Mahprabhu's mercy, what other hope is there for the
depraved populace of the Kali-yuga? And for those who assist Lord
Caitanya by doing His bidding, there are countless blessings in store.
Through their sacrifice they are easily able to renounce all taste for
material enjoyment and instead are offered pure devotional service to
the lotus feet of Ka.
It is hard to imagine a more degraded, godless place than Hamburg's ill-
reputed Reeperbahn. The area abounds in night-clubs, bars, prostitutes,
pimps, thugs, and every other type of illicit professional who makes his
livelihood catering to the degraded, lusty tastes of the population. By
daytime the area seems almost normal, but at night it undergoes a nearly
total transformation. Then the Reeperbahn becomes a jungle, full of
ferocious, blood-sucking animals.
Into all of this madness, amid the decadence and depravity, we dared
intrudenot as hired musicians under the cover of the name Radha-
Krishna Temple, but as representatives of God, presenting the naked
truth, the holy name of the Lord. We were sdhus, requiring no
invitation. Mahprabhu's order was our calling card.
It was as if the sun's movements had suddenly been reversed, and night
had become day without prior warning. Our unexpected presence was an
unwanted intrusion to the hellish denizens. And these lifetimers of the
Reeperbahn were ready to let us know how they felt. From out of the
bars came bouncers, burley-chested and strong-armed, kicking at us as
we danced down the street, like maddened dogs attacking a trespasser.
From overhead we were assailed by missilesrocks and flowerpots,
hurled down upon us by loud-swearing prostitutes. We were sneered at,
ridiculed, harassed. The young couples, fun-seeking businessmen, and
old lecherous pensioners who had come to spend their money were
equally degraded, if not as aggressively hostile. When we approached
them for contributions, their breath reeked from schnitzel and liquor.
It was without a doubt the worst place I had yet encountered, the most
difficult of circumstances under which to perform sakrtana. It was a
test of our sincerity. No one would have blamed us for leaving that place
and not ever returning. But that would not have reflected the
compassion of Lord Caitanya's mercy, nor the mood of rla Prabhupda
when he had entered alone the equally hellish jungle of New York City.
We had to stay, and to come back the following night. Ka was
watching, and so was rla Prabhupda. If we took such risks, they would
give us all protection.
The next evening we came prepared with unwavering determination.
While marching in procession we chanted loudly Hare Ka, Hare
Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma,
Hare Hare. And to demonstrate that we could also be militaristic, we
goose-stepped in marked precision, just as we had seen the Nazis do in
World War II films. Of course, we had nothing in common with the
former German militarywe stood opposed to them in all that we
believedbut the goose step was a symbol of German prowess and
superiority. Actually, it was Ka who was the strongest, supreme
without compare. Although as His devotees it was our normal mood to
be humble and meek, for preaching we were prepared to temporarily
adopt a different mood if it would help project God's unequaled
greatness.
And our strategy seemed to have a miraculous effect! The bouncers
began cheering, the customers applauded. Perhaps in their deluded,
drunken condition, they were reminded of their nation's former glory. In
any case, we were chanting Hare Ka and they were appreciative.
Amidst their terrible acts they were somehow accruing some small
spiritual credit. Thus the mercy of Lord Caitanya was extended to even
these most sinful residents of the Reeperbahn.

* * *

As a result of our daily sakrtana activities, guests began regularly

coming to the temple. Especially on Sunday, when there was the largest
gathering, this gave life to the devotees. And gradually, throughout the
week, activity at our temple increased also. Vsudeva was now situated
in his own small room and was working on a beautiful painting of Rdh
and Ka. Another room was set aside for the translators,
Maalibhadra and Heidi, who worked diligently to produce the first
German publications, r opaniad and Back to Godhead. And through
the second floor warehouse-temple's five rooms, the scintillating aromas
from Himavat's cooking pots wafted pleasantly.
Himavat had been counseling me about marriage. She was full of
appreciation for her husband Hasadta's good qualities and would go
on for hours talking about how I should emulate his behavior once I was
married. She and Hasadta had discussed who would be a suitable wife
for me, and they had selected a brahmacri at the Berkeley temple who
had joined during their administration. The girl was sober, good natured,
and hard working. Most importantly, her simple ways would not conflict
with my domineering nature. "Your personalities are very
complementary. It will be an ideal marriage!" concluded Himavat
persuasively. Hasadta telephoned to Berkeley, and both he as well as
Himavat gave equally convincing reasons to the girl, Mdr ds, why I
was a suitable husband for her. By the end of the conversation she had
agreed, and arrangements were made to immediately fly her to Hamburg.
She was certainly submissive, I thought, to have accepted their proposal
so easily, and I wrote rla Prabhupda informing him of the marriage
choice. I felt glad that these marital matters were being settled up. Now
that the decision was finalized, I was eager for the ceremony to take
place as quickly as possible, so that I could become fixed up in my new
rama. Soon I would have a proper traveling companion to assist me in
my various preaching activities, just as the wives of Hasadta, Guru
dsa, Mukunda, and ymasundara were doing for their husbands.
Within a week I received rla Prabhupda's reply.

Los Angeles, California, March 17, 1970

My Dear Tamal,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated 13 March,
1970, and noted the contents with great
satisfaction. I received one similar letter from
London, and I have sent the reply to Guru dasa,
and the copy is enclosed herewith so that all of you
may follow the same instructions and open
hundreds of temples in Europe combinedly.
Mukunda, yourself, Shyamsundar, Gurudas, and
if possible, along with George, as well as
Hansadutta and all your better halves just make a
very rigid plan for opening centers in every nook
and corner of the European countries. I am
arranging with Indian sympathizers to get nice
Deities like those in London. So try to install Deities
and centers as many as possible. Actually, the
modern human society is in need of Krishna
relationship, so as soon as they will come in touch
with our movement, surely they will feel very
happy. So kindly execute this responsibility to your
best capacity, and Krishna will be very happy upon
you.
Your marriage with Madri Dasi is a good news,
and now with greater enthusiasm execute Krishna
activities as I have advised Gurudas also. We must
be fully equipped, and the preaching work by pairs
of husband and wife will be an unique example to
the world. Formerly the Acaryas were generally all
Sannyasins, but Lord Caitanya, in His instruction
to Roy Ramananda, who was a confidential
devotee of Lord Caitanya, but a householder and
responsible government official, Governor of
Madras, has given open instruction that it does not
matter what is the social or ecclesiastical order, if
one is fully Krishna conscious, he can act as
Acarya. So all you boys and girls who are now
married, follow this instruction of Lord Caitanya
and show vivid example to the world how man and
woman can be united, not for sense gratification,
but for the service of the Lord. Hope this will meet
you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

(enclosed letter to Gurudas)

Los Angeles, California, March 15, 1970

My Dear Gurudas,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated 8 March,
1970.
At first, I must thank you very much for your
slides and the viewer, which I enjoy whenever I find
some time. The pictures of London Temple
immediately get me there, and I enjoy your
company. So I can understand that everything is
going on well in London temple. The service of the
Lord should be so nicely executed that Radharani
will bestow upon you blessings, raising Her right
hand palm. You have got a very nice wife, a
devotee and intelligent. So both husband and wife
combined together please see that the temple
service is being executed regularly and nicely, and
thus make your lives happy and successful.
Side by side, both of you should train your
junior brothers and sisters in the service of the
Lord. So that in case both of you go for preaching
work the scheduled program of the Temple may
not be hampered. We should follow two important
lines, namely the Pancaratriki Bidhi as well as the
Bhagavata Bidhi. The Bhagavata Bidhi is
preaching work, and Samkirtan, and Pancaratriki
Bidhi is Temple worship of the Deities. The Temple
worship will keep us sanctified, and when we shall
preach in sanctified, pure heart, the preaching will
be immediately effective. So we have to follow the
two parallel lines simultaneously for successful
execution of Devotional service.
Regarding George Harrison, I am sure he will
improve now in Krishna Consciousness. Krishna
Consciousness is developed only by service. So he
has very willingly and gladly served Krishna in
many ways. The recent 'Govinda' record, which
your good wife has sung along with you, is
certainly super-excellent, and it has become so
nice because of George's attention upon it. So
whenever this nice boy comes to our temple,
please receive him very nicely. Give him Prasadam
and if possible talk with him about Krishna, and
thus he will advance more and more in Krishna
consciousness.
When I remember all of you in London .as well
as George Harrison, I become very happy because
the combination is very much hopeful. I am so glad
to learn that George has said, "I don't want to
make nonsense records any more." This version of
George I consider very valuable. His popularity and
his great talent can be very nicely utilized by
producing such nice records as Govinda', instead
of producing something nonsense. In our Vaisnava
literature There are hundreds and thousands of
nice purportful songs, and if those songs, under
George's supervision, are recorded, I think it will
bring a great revolution in the record making
business.
So when he says that he does not wish to
produce nonsense this does not mean that he has
to close his business. On the other hand, he will get
greater opportunity for producing finest
transcendental records which are still unknown to
the world. When you meet him again, you can talk
with him what I am speaking to you in this letter.
My special thanks are due to your good wife
Srimati Yamuna devi. Her singing songs of Krishna
Consciousness, and Krishna will certainly bless her
and you all.
Please offer my blessings to all the boys and
girls, and be happy. You will be pleased to know
that Achyutananda is also doing very nicely in
Calcutta. He is moving in very enlightened circles
of Calcutta, and somebody is giving us a plot of
land worth Rs.80,000 for constructing a Temple
there. When the Temple is constructed, I shall ask
you to go there with your wife and preach Krishna
Consciousness amongst the Indian community.
Sometimes you desired to go to India, and Krishna
will fulfill your desire to a greater extent. Krishna's
service is so nice. Keep this faith always in mind
and serve regularlyyour life will be sublime. Hope
this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

P.S. Please send more beautiful slides in plain

cardboard frames.
rla Prabhupda felt confident that his householder disciples would be
able to serve him with doubled energy. There were certainly good
reasons to believe so. In London they had already accomplished what
none of his sannys Godbrothers had done in more than forty years,
and in America as well his householders were performing admirably by
taking this responsibility to establish and manage new centers.
No doubt man and woman were a volatile combination, but if the energy
produced could be fully harnessed, then the result could be significant.
To ensure that there would be no mistake, Prabhupda's formula for his
married disciples was full engagement in devotional service. Specifically,
he was emphasizing preaching by encouraging them to open literally
hundreds of temples. He was not advising them to divert their energy for
supporting families or others who might be preaching. Though this was
the normal recommended course of action according to varrama-
dharma, Prabhupda saw his disciples as being transcendental to such
recommendations. He had already placed them on the path of pure
devotional service to Ka, so why should he now burden them with
such lesser considerations? In his life as a ghastha, Prabhupda said, it
was the moments when he engaged in preaching work that had actually
sustained him. He had been enlivened by the thought of serving his
Guru Mahrja's mission, not by the idea of fulfilling his family
responsibilities. Therefore, he was now recommending the best course of
action for his householder disciples based on his own personal
experience. And there were ample statements from stra to support his
view:

dharma svanuhita pus

vivakena-kathsu ya
notpadayed yadi rati
rama eva hi kevalam
"The occupational activities a man performs according to his
own position are only so much useless labor if they do not
provoke attraction for the message of the Personality of
Godhead." (Bhg. 1.2.8)
 ata pumbhir dvija-reh
varrama-vibhgaa
svanuhitasya dharmasya
sasiddhir hari-toaam
"O best among the twice-born, it is therefore concluded that
the highest perfection one can achieve by discharging the
duties prescribed for one's own occupation according to caste
divisions and orders of life is to please the Personality of
Godhead." (Bhg. 1.2.13)

Ka was most pleased and showered His blessings upon devotees who
took responsibility for giving Ka consciousness to others. Prabhupda
was encouraging his disciples to preach, knowing the activity would far
more certainly attract the attention of Ka than their fulfillment of
the less important varrama obligations. His spiritual master, rla
Bhaktisiddhnta Sarasvat, had encouraged him in this direction from
their very first meeting, when he had told Prabhupda what his real duty
was: to offer Ka consciousness to the English-speaking world.
Prabhupda would often say that the sincere men and women of Europe
and America who were coming forward to offer their assistance were
actually sent by his Guru Mahrja. Though rla Bhaktisiddhnta had
liked making sannyss, he had not discouraged rla Prabhupda from
participating in the preaching mission simply because of his being a
ghastha. And Prabhupda had personally observed after coming to the
West that it would not be possible for all of the boys who joined to
remain brahmacr, what to speak of their taking sannysa. If they
strictly followed his instructions and were absorbed in devotional
service, then the combination of a man and woman could be as
auspicious as maintaining brahmacarya or sannysa.
rla Prabhupda's vision for the householder members of ISKCON is
clearly described in these two important letters. He emphasizes
preaching because it is actually the proper counter-method for the
strong sex attraction which naturally develops between a man and
woman.
In London, where there were many householders, rla Prabhupda did
not make any special arrangement for their living situation, nor did he
do so later on, when many of the same ghasthas accompanied him to
India. It is not that he was indifferent to the needs of the householders,
or was against their having children. He fondly played with
ymasundara's daughter, Sarasvat, and looked after her like a loving
grandfather; but he wanted her parents, as well as all the ghastha
members of ISKCON, to live simply and not unnecessarily endeavor for
their maintenance, thus spoiling the purpose of human life. In terms of
their being his disciples, he expected them to adhere as strictly to his
instructions as those who were brahmacrs or sannyss. It was not that
because they were ghasthas they had his permission to indulge in sense
gratification.
This point is made especially clear in the following text and purport,
given in its entirety.

All the rules and regulations apply equally to the house-

holder and the sannys, the member of the renounced order
of life. The ghastha, however, is given permission by the
spiritual master to indulge in sex during the period favorable
for procreation.

PURPORT
It is sometimes misunderstood that a ghastha, a house-
holder, is permitted to indulge in sex at any time. This is a
wrong conception of ghastha life. In spiritual life, whether
one is a ghastha, vnaprastha, sannys, or brahmacr,
everyone is under the control of the spiritual master. For
brahmacrs and sannyss there are strong restrictions on
sexual indulgence. Similarly, there are strong restrictions for
ghasthas. ghasthas should indulge in sex life only in
accordance with the order of the guru. Therefore it is
mentioned here that one must follow the orders of the
spiritual master (guru-vttir vikalpena). When the spiritual
master orders, the ghastha may accept sex life. This is
 confirmed in Bhagavad-gt (7.11). Dharmviruddho bhteu
kmo smi: indulgence in sex life without disobedience to
the religious rules and regulations constitutes a religious
principle. The ghastha is allowed to indulge in sex life
during the period favorable for procreation and in
accordance with the spiritual master's order. If the spiritual
master's orders allow a ghastha to engage in sex life at a
particular time, then the ghastha may do so; otherwise, if
the spiritual master orders against it, the ghastha should
abstain. The ghastha must obtain permission from the
spiritual master to observe the ritualistic ceremony of
garbhdhna-saskra. Then he may approach his wife to
beget children, otherwise not. A brhmaa generally
remains a brahmacr throughout his entire life, but
although some brhmaas become ghastha and indulge in
sex life, they do so under the complete control of the
spiritual master. The katriya is allowed to marry more than
one wife, but this must be in accordance with the
instructions of the spiritual master. It is not that because
one is a ghastha he may marry as many times as he likes and
indulge in sex life as he likes. This is not spiritual life. In
spiritual life, one must conduct one's whole life under the
guidance of the guru. Only one who executes his spiritual
life under the direction of the spiritual master can achieve
the mercy of Ka. Yasya prasdd bhagavat-prasda. If
one desires to advance in spiritual life but he acts
whimsically, not following the orders of the spiritual master,
he has no shelter. Yasyprasdn na gati kuto pi. Without
the spiritual master's order, even the ghastha should not
indulge in sex life. (Bhg. 7.12.11)

rla Prabhupda's letters to myself and Guru dsa were not only
encouraging but were a challenge to a group of householders who were
now in Europe to do something wonderful on behalf of Lord Caitanya.
Prabhupda would be pleased if "every nook and corner of the European
countries" had a Ka temple. In his letters sent to me in London, he
had asked me to find out the address of the Indian manufacturer or
supplier of the London Deities. Now I understood the purpose.
Prabhupda was arranging with Indian sympathizers to donate Deities to
be installed wherever we would open temples in Europe. We were
therefore to push forward two programs: Deity worship and sakrtana.
As Prabhupdas letter to Guru dsa explained, "The temple worship will
keep us sanctified, and when we shall preach in sanctified, pure heart,
the preaching will be immediately effective."
Prabhupda also hoped that George Harrison would play a prominent
role in the preaching work. George's friendship had already been
immeasurably beneficial in establishing the London ytr, and the
records which he had produced for us had sold in the hundreds and
thousands throughout the European countrieseven behind the Iron
Curtain. These records were preparing the field in which Ka
consciousness could be implanted. Prabhupda saw that the best way of
participation for George was for him to remain a Beatle, but sing for
Ka. He advised Guru dsa not to discourage George from his musical
career. If by making records Ka could be served, then there was no
need to close the business out of artificial renunciation. Though George
was not yet following all of the rules and regulations, Prabhupda was
very hopeful to note that without undue pressure, George was coming
forward to willingly offer his service to Ka. By continued association
with the devotees, George would make steady advancement. Just as
Arjuna had become glorious by fighting for Ka, Prabhupda was
inspiring George to become similarly glorious by singing for the Lord.

* * *

According to Vedic tradition, marriages are arranged by the parents,

not directly by the boy and girl, and often the arrangement is made
when they are still only children, as it was in rla Prabhupda's case,
when his wife was still only eleven years old. Though they were too
young to live together, the girl would serve her husband under the
guidance of the boy's mother, and thus gradually loving affection would
naturally develop between them.
Hasadta and Himavat had acted as father and mother for myself and
my wife-to-be. Though we had never seen each other, and had spoken
only once together on the telephone, we accepted the arrangement on
their recommendation. The basis of the marriage was Ka
consciousness, not sense gratification; therefore the question of
selection by seeing or getting to know each other in advance did not
seem very important, and in fact we were wed the very same day of my
wife's arrival in Germany, along with Jaya Govinda and Sadnandin,
whose marriage had been arranged by rla Prabhupda.
The marriage ceremony was a simple one, with the few devotees present
attending. There were no guests to invite, no newspapers or television to
cover the story, nor any relatives in attendance. But Ka was present
in His Deity form and in the sacrificial fire, and rla Prabhupda was
present by his instructions. However unceremonious the function may
have seemed, it was sanctified by our genuine desire to make the
marriage a tool for serving rla Prabhupda.
After the marriage there were no special arrangements made for our
living quarters. Jaya Govinda was offered the translator's room to take
rest in at night, and my new wife and I were offered the reception room,
the area one first entered upon arriving at the temple. But we made no
complaints. The marriage was to be a facility for preaching, and
preaching automatically meant accepting austerities.
After a few days Hasadta and I sat together and considered our future
plans. There was no need for both of us to remain in Germany. Though
we enjoyed each other's company and had actually grown quite attached
to each other, Prabhupda's service had to be considered first. I knew
what I had to do, and by Prabhupda's mercy I no longer felt any
hesitancy. My wife and I packed what little clothes we had and, taking
some prasdam along, caught the overnight train bound for Paris.

* * *

The reader may wonder about the purpose of such a lengthy elaboration
on marriage. The fact is that everybody is agitated by sex and at one
point or another must consider whether or not to marry. Especially in
the case of my disciples, I do not want them to conclude, "My spiritual
master had to undergo marriage; therefore I must also." That may be
true, but it has to be judged on an individual basis. The stric view
supports either decision, as demonstrated in this chapter.
Sometimes it is seen that brahmacrs feel ashamed to admit that they
are finding great difficulty in maintaining their vows. Very often they
are led to indulge in illicit sexual activities rather than accepting the
regulated process of purification. Worse still, it has been seen that for
achieving some temporary distinction, or due to incomplete realization,
some of our men have prematurely adopted the fourth order of life,
sannysa. This matter was of particularly great concern to rla
Prabhupda. When one of his seniormost disciples, a sannys, was
illicitly implicated and later left the field of devotional service due to
embarrassment and shame, rla Prabhupda felt greatly disturbed. At
the time Prabhupda was translating the Eighth Canto of rmad-
Bhgavatam, narrating the account of the elephant Gajendra's crisis. In
describing the fight between Gajendra and the crocodile, Prabhupda
took it as an appropriate opportunity to make a moving appeal to all of
the devotees of the Ka consciousness movement, who, like Gajendra,
have to wage a similar war with the all-powerful material energy, my.
Prabhupdas words are of great practical importance to all the members
of our Society.

In the fighting between the elephant and the crocodile, the

difference was that although the elephant was extremely
powerful, he was in a foreign place, in the water. During one
thousand years of fighting, he could not get any food, and
under the circumstances his bodily strength diminished, and
because his bodily strength diminished, his mind also
became weak and his senses less powerful. The crocodile,
however, being an animal of the water, had no difficulties.
He was getting food and was therefore getting mental
strength and sensual encouragement. Thus while the
elephant became reduced in strength, the crocodile became
more and more powerful. Now, from this we may take the
lesson that in our fight with my we should not be in a
position in which our strength, enthusiasm, and senses will
be unable to fight vigorously. Our Ka consciousness
movement has actually declared war against the illusory
energy, in which all the living entities are rotting in a false
understanding of civilization. The soldiers in this Ka
consciousness movement must always possess physical
strength, enthusiasm, and sensual power. To keep
themselves fit, they must therefore place themselves in a
normal condition of life. What constitutes a normal
condition will not be the same for everyone, and therefore
there are divisions of varramabrhmaa, katriya,
vaiya, dra, brahmacarya, ghastha, vnaprastha, and
sannysa. Especially in this age, Kali-yuga, it is advised that
no one take sannysa.
avamedha gavlambha
sannysa pala-paitkam
devarea sutopatti
kalau paca vivarjayet
(Brahma-vaivarta Pura)
From this we can understand that in this age the sannysa-
rama is forbidden because people are not strong. r
Caitanya Mahprabhu showed us an example in taking
sannysa at the age of twenty-four years, but even
Srvabhauma Bhacrya advised r Caitanya
Mahprabhu to be extremely careful because He had taken
sannysa at an early age. For preaching we give young boys
sannysa, but actually it is being experienced that they are
not fit for sannysa. There is no harm, however, if one
thinks that he is unfit for sannysa; if he is very much
agitated sexually, he should go to the rama where sex is
allowed, namely the ghastha-rama. That one has been
found to be very weak in one place does not mean that he
should stop fighting the crocodile of my. One should take
shelter of the lotus feet of Ka, as we shall see Gajendra
do, and at the same time one can be a ghastha if he is
satisfied with sexual indulgence. There is no need to give up
the fight. r Caitanya Mahprabhu therefore
 recommended, gata tanu-v-manobhi. One may stay in
whichever rama is suitable for him; it is not essential that
one take sannysa. If one is sexually agitated, he can enter
the ghastha-rama. But one must continue fighting. For
one who is not in a transcendental position, to take
sannysa artificially is not a very great credit. If sannysa is
not suitable, one may enter the ghastha-rama and fight
my with great strength. But one should not give up the
fighting and go away. (Purport to Bhg. 8.2.30)

In conclusion, it may be stated that if one can avoid marriage altogether,

then that is best. It is not compulsory that a brahmacr must become a
ghastha. Since the ultimate aim is to understand the Absolute Truth,
one need not go through all the various ramasrla Bhaktisiddhnta
Sarasvat hkura, for example, accepted the sannysa order of life
directly from the brahmacr rama. It is not possible, however, for
everyone to follow his example. For those who find the need, the Vedic
system makes the provision of marriage, and there are numerous
examples among our predecessor cryas of those who were on the
highest platform of realization though belonging to the ghastha rama.
Ultimately, it is an individual decision and must be decided in
consultation with higher authoritiesthe spiritual master or his
authorized representatives.

CHAPTER ELEVEN

CHAPTER ELEVEN
Le Sakrtana Parisien

Paris, France, April 6, 1970

Though less than a week had passed since my arrival in Paris, I was eager
to write rla Prabhupda. Following his order, I had gone to Hamburg
and had now come to Paris. After my initial hesitation, at present I felt
confident in carrying out his instructionsthe fears I had felt in leaving
the security of London were gone. It seemed that by merely making the
effort to satisfy the spiritual master's desires, one received the necessary
strength to be successful. Although there were no great victories as yet
to report, I wanted to convey in my letter to Prabhupda my optimism
for the future of his movement in Paris.
On arrival at the central train station, I had been immediately struck by
the warmth and friendliness of the people. Whether we were seeking
traveling directions or finding the shop where we had purchased a long
French bread and some cheese, everyone seemed ready to offer us
assistance. Though we were strangers to the country and its language, we
had easily found our way to the American Center to meet the devotees.
Umpati and Hanumn were busily engaged in preparing a Sunday feast.
Their astonishment on seeing me quickly gave way to overwhelming joy
as we embraced each other after such a long separation. Umpati was
one of rla Prabhupda's very first disciples in New York, and later he
had gone to Los Angeles, where we had become friends while working
together on the Draft Board presentation. He was older than most of the
devotees and seemed to be experienced and at ease mixing with the
temple guests, perhaps because he still maintained some contact through
occasional employment as a recording engineer. Hanumn, on the other
hand, was totally unconventional in his appearance. He had also joined
in Los Angeles. At first I had mistaken his French accent as the slurred
speech of an alcoholic. Seeing his puffy eyes, I had concluded he was a
derelict and had refused to allow him to stay in the rama. But after
one week the devotees had approached me about a humble Frenchman
living in the backyard garage who sincerely desired to join. It was then
that I realized my mistake and, calling him to my office, apologized and
welcomed him in. Now Hanumn and Umpati had come to France,
along with another couple, to establish Ka consciousness.
Though they had vastly disparate personalities, they seemed to make an
amiable team. They had been aware that I might be coming but had no
definite idea when it might be. In fact, they had not had much
association with devotees for some time. Umpati explained that they
had been undergoing great difficulties in trying to establish Ka
consciousness. At first they had had to live in the open, underneath a
bridge, being without any finances. Gradually their living situation had
slightly improved, but still they had not been able to do much preaching.
In fact, their only program was to hold a feast once a week at the
American Center, which they had been doing for a few months now.
As we spoke I sensed the strain from pioneering Ka consciousness.
The devotees in London and Hamburg had already gone through this by
the time of my arrival in Europe. Though still a fledgling movement, we
were now firmly established, especially in London. But in Paris our
movement was hardly past its infancy. There was no temple, no regular
preaching, no financial certainty, not even a fixed place of residence.
There were only a few devotees with an order from their spiritual master
to spread Ka consciousness.
Without these normal advantages, they were strugglingnot only for
their daily maintenance, but to remember their connection with Ka.
And as a result they were suffering spiritually as well as materially.
Without a formal temple it was hard to feel oneself part of the ISKCON
pulse, to derive the strength which came from knowing oneself to be a
member of a worldwide spiritual movement. The irregular living
conditions had caused them to slacken their devotional practices, as
well. Coming to France was therefore not like visiting England and
Germany. Here there was much more required than simply
encouragement. Umpati and Hanumn, like foreign legionnaires tired
from battle, were glad to receive some reinforcements. Our arrival was a
reminder of their spiritual master's concern for their preaching, that he
had thought to send others to help them. Hearing of their brave
preaching attempts, I felt enthused with the challenge of establishing
Ka consciousness on this new frontier.
The Sunday feast program at the American Center had been very
encouragingabout twenty-five young guests had attended. They had
listened respectfully as Hanumn translated my lecture into French and
all enthusiastically joined as we led them, dancing, in a circle around the
large room. I was especially encouraged to see their enthusiasm for
chanting Hare Ka. There was a festive spirit about them which
seemed to lend itself ideally to Ka consciousness. And they had asked
many questions. Philosophical inquiry, Prabhupda had said, indicated
that a person is intelligent, not dull-witted. The meeting had given me
hope that in France it would be possible to make many devotees.
Sri dsa and Jail, the householder couple who had accompanied
Umpati and Hanumn from Los Angeles, had arrived at the start of the
program. Afterward Sri dsa led me to his hotel a few blocks away and
arranged with the madame-in-charge for a room for our accommodation.
Sri dsa was of medium height, wore glasses, and had a large wavy ikh.
He was a native Frenchman, philosophical by nature, and had been
politically active prior to his becoming a devotee. His American wife,
Jail, was tall and thin. As an aggressive American woman she was
accustomed to making her opinion known on most occasions. I knew
them fairly well, as they had joined together, received initiation, and
had been formally married under my charge in Los Angeles. Jail was
especially happy to see Mdr, another woman for her to associate with.
Our room was located on the fourth floor. The double bed, dresser, and
two chairs left little space to move about in. There was no bathroom,
only a sink which was partitioned off as a dressing area in one corner. A
glass door opening up to a narrow balcony from which the street below
was visible provided the only relief from the otherwise cramped quarters.
But for five francs a day one could not expect much more.
Sri dsa and Jail lived one floor below, and Umpati and Hanumn
shared a similar room in an even cheaper hotel nearby. There was no
organized morning programeveryone was expected to maintain their
chanting and other vows on their own. This was a new experience for
me. Prabhupda had always stressed that sdhana was easiest and best
performed early in the morning in the association of all the devotees. In
Los Angeles when it was not possible to rise early due to late-night
sakrtana, we had nevertheless held a full morning program, though
starting at a later hour. It was auspicious to hear, chant, and remember
Ka from the start of the day. This concentrated morning worship had
always given me the necessary strength to persevere in Ka
consciousness through the balance of the day.
Whatever the others might do, I resolved that at least my wife and I
must maintain our sdhana, even in the small hotel room. While in
Germany I had received miniature deities of Lord Jaganntha, His
brother Balarma, and sister Subhadr. Though they were only three
inches in size, they were meticulously painted and resembled in every
way their larger counterparts worshiped in the temple. Though there
had been no formal installation ceremony, I had accepted that the Lord
was present and had my wife make some new clothes and crowns for
them. The dresser covered by a silken cloth became their altar, and by
their side I stood photos of rla Prabhupda, rla Bhaktisiddhnta,
rla Gaurakiora dsa Bbj, and rla Bhaktivinoda hkura. I had
been carefully keeping a sacred thread which rla Prabhupda had
personally chanted his Gyatr mantra upon, and this, now framed, was
also placed on my altar.
While the rest of Paris remained deep in slumber, my wife and I sat on
the floor between the dresser-altar and bed and chanted Hare Ka,
Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma
Rma, Hare Hare, true to our vows which we had promised at initiation.
Afterward, while my wife prepared milk and fruit, I would read from
rla Prabhupda's books. This was my satisfaction. Though thousands of
miles away from my spiritual master, I felt his presence strongly by
conducting this simple worship. It did not require a large temple, or even
his physical presence. I could associate with him by chanting Hare Ka
and reading his books.
The first few days in Paris, though not so eventful, were passed in
following this early-morning routine and in the association of the other
devotees later in the day. My letter to Prabhupda, written after a few
days in Paris, was a simple expression of my happiness in being able to
carry out his instructions as well as my enthusiasm and hope for this new
preaching field. In a week's time I received Prabhupda's response.

Los Angeles, California, April 14, 1970

My Dear Tamal,

Please accept my blessings. I am in due receipt

of your letter dated 6th April, 1970, and I am so
glad that you are now married with Madri Dasi.
Please accept my blessings both of you and be
happy and preach Krishna Consciousness. Sri
Caitanya Mahaprabhu did not give much
importance to the Vedic system of varnasrama
which is very important for mundane people
because Krishna Consciousness is above
everything. So any suitable position in the order of
our life is good if it is utilized for Krishna's service.
You thought that with a wife you will be more
enthusiastic, so Krishna has given you a nice wife,
now you move in the European countries and try
to promote centers as many as possible.
Today I received one letter from Yamuna that
the Amsterdam people are very much anxious to
have a center of Krishna Consciousness movement
there as soon as possible. So when you are
expected to return back to London? Or do you
want to remain in Paris for some time?
Recently I have drained out of my book fund
$14,000, so Hansadutta wanted to pay me another
$1,500. If he sends me the money it will be a great
help to my book fund. Another point is that three
couples from our London temple are living in
George Harrison's place, but it is far away from our
temple. If they cannot join regularly with the
temple activities, then there might be some
disturbance within. I learn that Murari and Lilavati
are feeling like that. Have you any correspondence
recently with London? Or you may have
correspondence with Gurudas to adjust these
things. As far as possible all the devotees should
live together. To live in the association of devotees
is a great strength. So you try to adjust things in
that way as far as possible so the devotees may
live together.
Here in L.A. this new temple is being renovated
in so many ways. For me they have allotted a
completely separate building consisting of four big
rooms up and down, with a newly constructed
bathroom. So I am feeling very much comfortable
here and the boys are taking care of me more
carefully than I require. So I hope you will be happy
to know this. Similarly, all the boys are very busily
engaged in beautifying the temple room. When you
come here, you will appreciate everything. All the
devotees, male and female are expected to move
into these buildings in about 10 to 12 days.
Brahmananda is taking care of publication, so
things appear to be nice everywhere. Damodar
came here from Washington, and they have got a
 nice house there which may be purchased next
year. Now your first business is to see Paris center
organized very nicely and see the BTG published in
French and German languages.
Please offer my blessings to all the boys and
girls there. Hope this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

rla Prabhupda had written me from his new Los Angeles

headquarters, which were in the same general vicinity as the temple on
La Cienega. He seemed very satisfied with his personal quarters. I
imagined returning to Los Angeles and coming to see Prabhupda and
all of the devotees. They would be eager to hear the exciting events of
the European preaching and would welcome me as a bold preacher
returning from the front lines.
Suddenly I felt a little foolish, caught in such a grandiose daydream.
After a week in Paris I had accomplished little more than establishing a
morning program for myself and my wife, an achievement which could
hardly be described as glorious. I re-read the letter, this time feeling the
gravity of Prabhupda's words. He wanted me to organize the Paris
center. And for the third time he was instructing me to publish a French
and German magazine. Prabhupda's words were pushing me out from
the snug confines of my hotel room, urging me to action. There was a
whole city to conquer, an entire continent without Ka consciousness.
In Amsterdam people were already anxious to have a center established.
These goals would never be realized by my daydreaming in a hotel. The
small band of devotees in Paris needed to be inspired by exemplary
action if they were to understand Prabhupda's vision. And from what
Prabhupda had written, some of the devotees in London also required a
reminder of their duties to their spiritual master. Why had three couples
taken up residence at George Harrison's place? They should have
recalled that Prabhupda had moved from John Lennon's estate, not
wishing to be a burden. Though George was more favorable than John, it
was not proper to take advantage of his friendship in this way. I guessed
that one of the couples must be ymasundara and his family. Though
he managed to remain enthused by always preaching, regular attendance
at temple functions had never been one of his strengths. But the other
devotees now living with him at George's felt affected being so far away
from the temple.
In Paris we were also feeling the debilitating effect of separate living. To
live always in the association of the devotees was not just a solution to
an isolated problem; it was a basic axiom for all devotees to follow.
Though one might try to justify the necessity of living apart from the
devotees, it was difficult to avoid becoming weakened. Prabhupda
himself, during his householder life, had maintained his independence
and had on a number of occasions resisted his Godbrothers request to
move in the temple. And his Guru Mahrja had always supported him
in this regard. But we could not imitate rla Prabhupda. We had not
been born to devotee parents, nor had we worshiped Rdh and Ka
from childhood while growing up in pious India. Only a little
inducement was enough to make us resume our material ways. Without
constant association of devotees and regular attendance at the temple
functions, to remember Ka was nearly impossible for us in our
neophyte condition.
In Los Angeles and in London, living in the same building with the
Deities had been a great advantage. There was no escaping the sound of
krtana nor the watchful eyes of one's Godbrothers and Godsisters. In
comparison, having too much privacy increased the chances of falling
into maya. Though it seemed that householders preferred to have this
privacy, they had to weigh the spiritual disadvantages it might entail.
Somehow a happy equilibrium was required, whereby the family
obligations were fulfilled without infringing upon the celibate temple
atmosphere, and yet where spiritual strength could be maintained. It was
my experience that the more austerity one voluntarily accepted, be he a
householder or a brahmacr, the less disturbed he was by material
desires. The more solitude, the more one's material desires increased.
Though the London temple was small, we had all somehow or other
accommodated ourselves there and had been happy in that Ka
conscious atmosphere. But now some of the devotees were living far
away and were feeling disturbed. I would write them, urging them to
return to the temple or at least find accommodations nearby. This would
ensure that their desires remained one with Ka and would thus lessen
the chance of any conflict developing between the devotees.

* * *

When I suggested we try to introduce street chanting, the Paris

devotees were hesitant. They had no doubts of its benefits for the
Parisians, but they were skeptical of whether it would be allowed by the
police. On a number of occasions they had already tried on a small scale,
but each time they had attracted the attention of the gendarmes, who
had given them stern warnings not to continue. From their unsuccessful
attempts they had concluded that the preaching in Paris would have to
be done inside homes, or at best in public halls.
"But who will hear us chanting behind closed doors?" I argued. "Lord
Caitanya advised that the holy name he chanted publicly, wherever the
largest number of people could take advantage. We should have faith
that His desire can never be checked." Though the devotees remained
hesitant, I convinced them that if we took precautions we could easily
escape the watchful eye of the police. And so, late in the afternoon, with
the sun nearly setting, I led the small group of apprehensive devotees to
a less frequented street of the city. The only ones to remain undaunted
were Hanumn and Harivilsa, an enthusiastic, intelligent Armenian-
born devotee who had been with the devotees in London and had joined
us now in Paris. Though we were dressed in dhots and srs, the fading
sun did little more than silhouette our unusual appearance. I tapped the
mdaga with shortened, muffled beats, only loud enough for the
devotees to maintain the accompanying rhythm on the karatlas. Sri
dsa, Umpati, and the two women were nervous, especially whenever
anyone passed us by. But I was careful to look ahead, and from the rear
Harivilsa maintained an attentive watch just in case a prowling
gendarme tried to sneak up on us.
After an hour had passed without incident, the devotees became more
confident and, feeling relaxed, chanted with more enthusiasm. The taste
of chanting Hare Ka seemed especially sweet that early spring
evening. Like Himalayan sages who emerge in the public after a long
winter's seclusion, the Paris devotees happily performed sakrtana after
months of silence. They relished the chanting, much as one breaking his
fast after performing long austerities. And their happiness went beyond
their personal pleasure. Ka's holy names were permeating the
atmosphere, purifying the homes and hearts of thousands of Parisians.
This was the mercy which Lord Caitanya had especially brought, in
answer to the prayers of Advaita crya and Haridsa hkura.
Knowingly or unknowingly, all who heard the sakrtana that evening
were immeasurably benefited. And it signified a turning point in the
French ytr, a sign that our movement would successfully pass through
the tender days of its infancy.
Heartened by our initial success, the devotees were eager to experiment
with sakrtana under different situations. The next afternoon, in broad
daylight, we chanted and danced along busier streets and boulevards. By
anticipating the movements of the gendarmes, we were able to escape
their attention. When we could not avoid them entirely, we simply gave
up the chanting and continued walking with guileless abandon, like a
band of musicians on their way to an engagement. And on the rare
occasion when we were spotted by the gendarmes, they would merely
warn us to discontinue.
Sakrtana quickly became the favorite program for all the devotees.
Harivilsa and I acquired a detailed street map of Paris, and together we
chalked out various alternate routes which our sakrtana party could
follow, depending upon whether or not our path was clear of police
interference. Paris seemed by far the best of all places for performing
sakrtana. The festive aura we created with our colorful dress, music,
and dance was at once understood by the Parisians. Their mood was
naturally more cheerful and gay than that of either the Germans or the
English. The beautiful spring weather, the broad boulevards, the
lighthearted Parisians, together with our sakrtana festival, made an
irresistible combination.
The city was full of monuments and landmark attractions like the Eiffel
Tower, Notre Dame, Place Pigalle, and the Church of the Sacred Heart.
During the evenings especially, and all day long on the weekends,
throngs of local Parisians joined the numerous tourists. At the Eiffel
Tower, the vast expanse of walking areas surrounding the monument
were ideal for our sakrtana party. And the Church of the Sacred
Heart, with its crescendo of extrawide stairways, was a favorite. We
would dance and chant in a circle, getting hundreds of people to join us,
while thousands of others sat up on the stairs looking down at the fun.
Even the prostitutes in Place Pigalle seemed amused by our presence and
at least temporarily gave up their sordid business as we danced and
chanted by. Though we had no literature as yet, we were able to easily
collect donations. Street entertainers were common in Paris, and people
were accustomed to supporting them with small donations. Of course, we
would have preferred to be selling our literature. Seeing the potential for
sakrtana, Umpati and Sri dsa seriously began translation work on
the first French issue of Back to Godhead.
Our enthusiasm in sakrtana was infectious, and whoever we met that
showed interest we would invite to our Sunday meeting at the American
Center. The Center's large hall would be packed with feast-goers, and
one Sunday, before a standing-room-only crowd, I performed the
marriage ceremony of Umpati and Ilvat, one of the three French girls
Prabhupda had accepted as his disciples in England.
Before long we attracted some new devotees. Lewis Einhorn, an
American who later received initiation as Locannanda, had a small
apartment, and he offered this to us for use as our first temple. I knew
Prabhupda would have preferred a more suitable building, if possible
like our Bury Place temple in London, but whatever properties Sri dsa
and I saw were far beyond our street musicians' means. The apartment
was a humble beginning, but nevertheless we were not discouraged. It
gave us a place to meet and to cook and take prasdam. In less than a
month we had established sakrtana and many people were taking
interest, and now we even had an unofficial temple. There was enough
to warrant writing rla Prabhupda another letter, and before long I
received his reply.
Los Angeles, California, May 1, 1970

My Dear Tamal,

Please accept my blessings. I am in due receipt

of your letter dated 26th April, 1970, and I am so
pleased to note the contents which are exactly
befitting your name Tamal. Perhaps you know
Tamal is a nice tree in Vrindavan, and because the
color of the tree exactly resembles that of Krishna,
therefore Srimati Radharani always used to take
rest underneath the Tamal tree when she was
feeling separation from Krishna.
So for European activities, I have sent you
there, and for its nice organization I am counting
upon you very much. You have so kindly written to
say, "Please order me in any way Your Grace
desires, everything I have including myself belongs
to You, and Your Grace may do with me as You
wish." So it is my desire that in Europe you will
kindly occasionally visit the three countries
England, France, and Germanyand see that the
things are going very nicely.
In England your suggestion to open a few other
Temples in big cities like Birmingham, Manchester,
and Liverpool, is very much welcome. For
constructing Temples in England, especially in
London, I have got very good support from a very
rich man in India. Not only he, but also many
others will be ready to pay for our construction of
such Temples, but I want the Temples should be
constructed by the local nativesthat is our
success. If I bring money from India and construct
a Temple here in a Western country, that is not
very creditable. Now this Temple of Los Angeles is
completely undertaken by your countrymen and
that is a good credit for me.
Anyway, if I go to India for some days, I am
sure I shall be able to collect a considerable amount
of money for this purpose, but I wish that people
from this part of the world should be sympathetic
with my movement. This means good organization
to convince the people of the Western countries
that we are doing something which is very, very
much beneficial for everyone, and especially for
this part of the world.
Regarding a place in Paris, you write to say that
there is accommodation, but you are in want of
money. If this is a fact, then immediately find out a
nice place for our Paris center, and if you let me
know how much you require, then I may try for it.
But I am very much hopeful from your statement
that in Paris we have got very good prospect of
organizing this movement. Simply by your request
only so many young boys and girls joinedthis is
a very good sign. I have information from reliable
sources that in France this Ka Consciousness
Movement has very good chance.
So far translating our literatures, if you simply
send the matter, our press will immediately give
you so many books. You can print books in small
sizes and distribute them profusely. Small books
like 'Easy Journey to Other Planets' and
'Isopanisad' will be very quickly sold more than the
larger volumes of TLC and rmad Bhgavatam.
So if Suri das and Woomapati engage themselves
five hours for translating work, there will be no
difficulty to publish our French language books
immediately. So arrange for this.
I have received one copy of the latest French
BTG, published from Montreal. It is printed in our
ISKCON Press in Boston, and they have done it
very nicely. If for the present this BTG published
from Montreal can be useful? I am sending by
separate air mail one copy which you can examine,
and if you think they are useful for your purpose,
you can immediately ask them to send you as
many copies as you need.
 Your suggestion for Murari's opening a center at
Amsterdam is very much welcome. His wife,
Lilavati, is very intelligent and both of them can do
the preaching work very diligently in that place, so
try to give effect to this proposal.
Regarding this Temple, actually it is simply
Krishna's grace that we have such a nice place
very suitably arranged for our all purposes. Both
the devotees and myself are living very
comfortably, and the Temple is in the center
between us. The kitchen is very nice and the
frontage with a small garden space, as well as
sufficient place for parking, on the junction of very
important roadsall these facilities make the
position of this building unique. Besides that, the
banks, stores, laundry, medical house, everything
is within easy reach, so we must consider this as
Krishna's gift.
Regarding the appointment of Suridas to the
post of president, that is a very good proposal. He
is intelligent, sincere devotee, and similarly his wife
is also.
Regarding your question about annamoya,
pranamoya, etc. Yes, they are different stages of
consciousness. Different living beings are situated
in different consciousness. Some are satisfied in
the matter of eating and sleeping, they are on the
annamoya stage. Pranamoya means those who can
simply survive in the struggle for existence.
Manomoya means philosophical speculation.
Jnanamoya means self-realization, vijnanamoya
means application of that stage in practical life,
and when there is the right perfection of life that is
anandamoya stage or Ka Consciousness.
So by the grace of Lord Caitanya, in this age
our movement is giving directly the anandamoya
stage, and anyone can visit our Temple and see
how our students are in blissful life. Naturally they
are in jolly mood by chanting, dancing, and taking
Prasadam. Your regular chanting of Maha-mantra
and reading of books will keep you always fit for
pushing on this movement. This formula should be
rigidly followed by every one of us.
In conclusion I may inform you that
Achyutananda has given publicity in an important
newspaper that next year I am going to India with
forty students, so for the next year we have got
sufficient margin of timeeight monthsso what
do you think? Shall we be able to have our World
Samkirtan by that time? That will be very nice. All
our selected students like yourself, Hansadutta,
Mukunda, Shyamsundar, Woomapti, etc. along
 with their wives, and some of the students from
here may join, then we can go to India via Africa,
and then after a few days in India, we can come
back via Japan. So you have to consult over this
matter also because it is already advertised in
India.
I have also just received the second copy of this
letter sent by you. Hope this will meet you in good
health. Please offer my blessings to Woomapati
and his new wife Ilavati Dasi, and to all the other
boys and girls there in Paris center.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

After reading rla Prabhupda's letter I rushed to the floor below,

where Sri dsa was living. Prabhupda's encouraging words approving
him as the president of our center visibly affected him. Before my
coming, he and his wife had been eclipsed by the more active
brahmacrs. Now, with the association of another householder couple,
their service had blossomed.
The French Back to Godhead published in Montreal had arrived in the
same delivery. After scrutinizing it carefully, Sri dsa concluded that it
would not be suitable for our purposes. Proud Parisians would take
exception to the language and style, which were clearly tailored to the
French Canadian tastes. But Prabhupda's suggestion indicated that he
was anxious for us to begin distributing literature, not just collecting
donations. I told Sri dsa that Harivilsa and I had already found a nice
printer who would publish five thousand copies of our magazine for a
reasonable price. Everything now depended upon the translators. Sri
dsa promised that he and Umpati would work with greater
determination to complete the manuscript as quickly as possible.
I had learned from my experience in London that Prabhupda was more
pleased when I shared responsibilities with the other devotees rather
than trying to do everything myself. The appointment of Sri dsa as
president had been the right decision. It had enlivened him and freed
me to perform other duties. Prabhupda was counting upon me to see to
the nice organization of all three European centers. I had already
experienced that it was much more difficult to keep close
communication in Europe than it had been in America. To begin with, I
had no telephone, and it was troublesome to go to the post office and
book an international call. And each of the countries vastly differed in
culture and other conditions. In America there were no differences in
language, laws, and local customs, and the highly developed
communications systems were available to anyone, at arm's reach. The
real difference, however, was that in Paris and the other European
countries we were a fledgling movement compared with America, where
we had had four years to develop.
Sitting on the hotel room carpet, my back propped up against the side of
the bed, I looked at my Lord Jaganntha deities for inspiration. Mdr
ds had gone to cook, and the room was now still, lit only by the rays of
the late-morning sun. In Seattle Prabhupda had talked of touring the
world with a sakrtana party. Now, in his letter, he had again broached
the subject. Acyutnanda, all alone in India, had advertised that forty
devotees led by rla Prabhupda would soon be coming. Our
movement's European activities had hardly been established, yet already
Prabhupda was proposing that most of the senior devotees could leave
their posts to accompany him around the world. I chanted on my japa
beads, amazed at Prabhupda's daring, the forwardness of his mood. It
was hard enough to execute his orders, let alone keep up with his plans.
I had been studying the Thirteenth Chapter of the Bhagavad-gt and
had become confused by the purport to the fifth verse. Prabhupda's
letter clarified that annamaya, pramaya, jnamaya, etc. were levels of
existence relative to the living entity's consciousness. I was making a
careful study of the Gt, Teachings of Lord Caitanya, and rmad-
Bhgavatam and relished this clarification of a philosophical point.
While the others were busy translating, cooking, and performing other
duties, I was able to spend hours studying and chanting extra rounds.
But I did not feel guilty, and Prabhupda's letter confirmed that such a
program would keep me always fit for the preaching mission. In Los
Angeles and in London there had been many more devotees, requiring
much more of my attention. The situation in Paris with only a few
devotees to organize was an ideal opportunity to expand my program of
sdhana. The devotees were now living at too great a distance to make
an organized morning program practical, but I was able to devote my
entire morning to intense study.
By noon we all assembled at our new temple for respecting prasdam.
Mdr's cooking was simple yet satisfying. She prepared dl, rice, capts,
and a vegetable and usually made Simply Wonderfuls for dessert. Apart
from the kitchen and bathroom, there was only a single, carpeted room,
perhaps twelve by fifteen feet in size. It was a ground-floor apartment in
a quiet residential section of Paris. The nearby park provided a pleasant
change from the more congested, partly commercial area where our
hotel was located.
After lunch we headed for the Metro for an afternoon and evening on
sakrtana. Soon we would be publishing our first magazine, so I
encouraged the devotees to make a concerted effort to collect more
donations for meeting the cost of printing. To collect enough to lease a
large building as a temple was for the time being out of the question, but
Prabhupda's letter made me feel that in the future it would be possible.
As he felt proud not to have to beg from India for help in acquiring the
new Los Angeles temple, so I felt that to take money from my spiritual
master for acquiring a center in Paris would not be very creditable. Paris
was one of the wealthiest, most important cities in the world, with a
huge population which seemed favorable to Ka consciousness. If I
could not organize locally whatever we required, then what was the
value of my preaching? It was customary for rla Prabhupda to reply to
all of the letters he received. As a matter of course, one could expect to
hear from him so long as one first wrote. Only rarely, when the matter
was of great significance, did Prabhupda write without being first
solicited. Therefore I was very curious when on the day after sending my
next report a letter from Prabhupda arrived.
Los Angeles, California, May 9, 1970

My Dear Tamal,

Please accept my blessings. I hope everything is

progressing well with you in Paris.
I am enclosing here with the copies of two
letters which will speak for themselves. Please
immediately let me know what is the actual
situation regarding this matter. Hope this will meet
you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

His Divine Grace Shri Swami A.C. Bhaktivedant

Ji,
Los Angeles, (U.S.A.)

My dear Prabhupad,

Please accept my most devotional pranams with

HARE KRISHNA. The Class at Shri Radha Krishna
Temple to introduce Devnagari Lipi to the devotees
is progressing satisfactorily. Their interest and
keenness to learn is the expression for their being
in Divine Krishna Consciousness.
1. At the class, I began by invoking your
Blessings by reciting a Sanskrit Sloka

Gurur Brahma, Gurur Vishnu,

Gurur Deva Maheshwera;
Gurur Sakshat Parahrahma,
Tasmai Shri Gurave Namah.

PRABHUPAD, do you approve of this?

2. And, I shall be highly obliged, if you will

advise me of your estimation of Sri Kamaladas and
his Yoga.
With my dandavat pranams,

Yours in the service of KRISHNA,

B. Parikh

Los Angeles, California, May 9, 1970

My Dear Gurudas,

Please accept my blessings. I hope by this time

you have received my letter dated 6th May, 1970,
along with papers, tapes, etc.
I have received one letter from Mr. Parikh, the
copy of which is enclosed here with. It is
understood that he is introducing something new
in the name of teaching Devnagari script. The
prayer of the Spiritual Master as he has quoted has
no use for us, it is completely impersonal. This
prayer immediately must be stopped.
Another thing is he asked me about Kamaladas'
estimation. This means that he gradually
wants to introduce Kamaladas philosophy. All
these things do not sound very nice.
Please let me know what is the necessity of
learning Devnagari script. We are transliterating all
our books rmad Bhgavatam, Bhagavad Gt,
Brahma Samhita, etc.in Roman type, so why
you should waste your time in learning Devnagari
script?
So I am very much anxious to know what is the
actual situation because I can scent that Mr. Parikh
wants to introduce something in my absence which
is completely against Ka Consciousness. I hope
you will understand me right and reply this letter
by return mail what is the actual situation.
 Your ever well-wisher,
A. C. Bhaktivedanta Swami

Though I was not learned in Sanskrit, it did not require much

scholarship to make out the meaning of Mr. Parikh's prayer. Brahm,
Viu, and Mahevara, or iva, were all being addressed as gurus and
were being described as manifestations of the Supreme Absolute Truth.
The implications were obvious. It was an offense to consider demigods
like Lord Brahm and Lord iva to be equal to the Supreme Lord Viu,
and to state that they were skt para-brahma was at best a half truth
only. Though in one sense the entire creationfrom the great demigods
down to an insignificant antis an emanation from Viu, at the same
time a distinction is made to differentiate the living beings as created
and Viu as the creator. Though one in quality, there was no similarity
in regard to quantity. Lord Viu, as the master of unlimited energies, is
the maintainer and controller of all, even of Lord iva and Lord
Brahm. As Prabhupda often pronounced,
nityo nityn cetana cetannm
eko bahn yo vidadhti kmn
The Supreme Personality of Godhead is the maintainer of innumerable
living entities, in terms of their different situations according to
individual work and reaction of work. The demigods might be great
universal controllers, but they nevertheless depend entirely upon Viu
for their power. Regarding the identity of the guru, though he is
worshiped on an equal level with God, he is never mistaken to be the
Supreme Lord. Rather, he is worshiped as the sevaka-bhagavn, the
servitor Personality of Godhead, and Viu is the served Bhagavn. In
every lecture and throughout his books Prabhupda painstakingly took
the time to clarify the Vaiava conclusions, and now in his absence
somebody was trying to introduce impersonalist philosophy. It called to
mind a similar incident which had taken place when I first joined in San
Francisco. Somehow we had begun chanting a prayer made up of
different names for the Supreme Lord. Apparently one of the devotees
had picked it up from another guru, reasoning that God had millions
of names and there could be no harm in chanting any combination of
them. But upon his arrival, Prabhupda had at once stopped us, saying
that it was a prayer chanted only by impersonalists. Prabhupda was
always worried that in his absence we would change some-thing, and it
seemed that now it had happened again.
I did not know exactly what Kamaladas' philosophy was. Prabhupda had
once described him by telling a story from his college days. During the
final exams, one of Prabhupda's friends had bluffed the teachers by
concocting long, high-sounding words and phrases which actually had
no meaning. The professor, perhaps not wanting to appear ignorant, had
passed the student with straight A's, impressed by his mastery of the
English language. Prabhupda laughed and spoke something which
sounded just like Sanskrit but was actually not Sanskrit. In the same
way, he said, Kamaladas had written so many books of mental
speculation which were ultimately lacking in spiritual substance.
Since Prabhupda's last letter I had been thinking of going to London to
discuss the World Sakrtana Party with the devotees. Now this letter
gave me another important reason to go. The Paris activities were
uncomplicated. I was confident that Harivilsa could lead out the
sakrtana party for the week that I was absent, and the translators were
also working nicely. Just as I was preparing to leave, another letter
arrived from rla Prabhupda.

Los Angeles, California, May 15, 1970

My Dear Tamal,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated 11th May,
1970, and noted the contents.
When you go to London making plans for World
Samkirtan, you may take into consideration of the
proposal made by Mr. Parikh. He said that from
Kenya there is invitation for our group to perform
Kirtan there. So if we go, a group of at least 25
heads, they have already agreed to pay for return
journey and accommodation there. So on your way
to India you can perform Kirtan in some important
cities of Europe, and then go to Africa, Kenya.
From Kenya you may go to South Africa. In this
way you collect funds there from Indians and
proceed to Bombay. In Bombay some of my
friends will receive you very nicely, and from
Bombay you gradually travel all over through other
provinces namely Gujarat, Rajasthan, Central India,
Northern India, then Behar, and then reach to
Bengal. In Bengal we then start our own Temple at
Mayapur, and some of the devotees may live there
in batches. Some batches go, some batches come.
I am so pleased to learn that there are so many
interested French persons joining our Movement in
Paris. Regarding the two new couples who are
serious to learn this Ka consciousness, please
take care of them nicely, and make them devotees.
Please see that the French and German editions
of BTG are published as soon aspossible, that is
one of my dreams. And then we take the books
and publish them in French and German
languages. My Guru Maharaj liked the publication
of books very nice. He liked publication of books
more than construction of Temples.
Regarding Woomapati and his wife moving very
soon to Hamburg for composing on the new
composing machine, that is very nice, the
arrangement is good. Let them work hard for
translating and composing, and his wife may also
be engaged in this work.
Regarding your question about Lord Jagganath
and Lord Krishna, Jagganath is Krishna. Krishna's
childhood ages up to His 15th year He lives in
Vrndavan. Radharani is His childhood friend. But
Ka, after returning to His father's home at
Dvarka, came to see Kurukshetra during some
solar eclipse. At that time His sister Subhadra and
brother Balarama also came in a chariot, and this
incidence is worshipped as Jagganath Ratha Yatra.
The conclusion is that Jagganath and Krishna is
the same.
So Krishna when He is with His brother and
sister, He is Jagganath, and when He is with His
village girl-friends that is Radha-Krishna with
Gopis. So Whomever you worship, it is the same,
but if you like to worship Jagganath you can
 continue it and it is as good as worshipping Radha-
Krishna. Krishna has so many forms, and which
ever form you worship it is all the same, but you
should worship that form which you like most.
Regarding the means of worship, our Vaishnava
process is first offer respects to the Spiritual
Master, then Lord Caitanya, and then Lord
Krishna. Vyas is the Spiritual Master, therefore the
Spiritual Master is the representative of Vyas.
Therefore the Spiritual Master's seat is called
'Vyasasana'.
Please offer my blessings to your good wife,
Madri Dasi, and to all the other Prabhus there in
Paris. Hope this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

Though at present my duties required me to remain in Europe, rla

Prabhupda's letter had stimulated thoughts of travel to India. I mentally
followed the path of Prabhupdas proposed itinerary, going first to
Southern Europe, and then on to East and South Africa. In my pocket
atlas I found the places in India, beginning with Bombay, and traced a
course across central and northern India, arriving finally at Mypur.
My anticipation for the World Sakrtana Party had increased with
each successive letter. What was India actually like? Most of the Indians
whom I had met in London were very materialistic. Rather than they
reminding us of India, it was we who had to remind them of their
spiritual heritage. Would it be the same once we reached India?
Prabhupda's repeated request for a French and German Back to
Godhead made me feel guilty. It was his dream, his highest aspiration to
see his books published and distributed all over the world. And after
months I had not yet succeeded in producing even one magazine.
Though the preaching might be going nicely in Paris, it would not be
actually successful until we had begun to distribute literature. That was
the biggest preaching, more effective than chanting and dancing and
constructing great temples. Our chanting might echo to the rooftops,
but there was no telling how far the books would go after they were
distributed. For the first time, the world was hearing about God in full
detail. The books were the products of Prabhupdas most intense labor
and the basis upon which our movement rested. When all of
Prabhupda's books were available to the public, Ka consciousness
would be established in France. Though Umpati was the senior member
of our small group of devotees, I was willing to send him to Germany for
working the new composing machine which Hasadta had acquired. It
would be a great sacrifice to our preaching, because of his many
important contacts. But if it meant that Prabhupda's books would be
produced more quickly, then the loss would be more than compensated.
My simple worship of the Jaganntha deities had led me to inquire about
the distinction between their worship and the worship of Rdh and
Ka. Of course, I knew the story of how Ka, His brother Balarma,
and sister Subhadr had assumed these forms. But what I really wanted
to know was whether their worship was as good as the worship of Rdh
and Ka. rla Prabhupda had installed Lord Jaganntha deities in
most of our temples, but personally he had traveled with small Deities of
Rdh and Ka.
rla Prabhupda's answer quickly removed any doubt that worship of
one form of Ka was less effective than worship of another form. Both
were Deities of the same Ka, but They involved different pastimes of
the Lord. When the Lord travels in a chariot with His brother and sister,
He is known as Lord Jaganntha. And when He sports with rmat
Rdhr and the gops, He is worshiped as Rdh-Ka.
Ka has unlimited forms. Depending upon a devotee's pure mood of
service, he finds one particular form of the Lord to be most attractive.
As there are unlimited forms of the Lord, so there are unlimited
devotees to serve the Lord in each of His forms and to assist Him in His
pastimes. A liberated soul (one who is no longer affected by the modes of
material nature) is absorbed twenty-four hours a day in meditating on
that particular form of the Lord which he holds most dear. Established
in his eternal relationship with Ka, he considers it to be the sweetest
and cannot be swayed in his mood of worship. For example, Murri
Gupta, one of the associates of Lord Caitanya, is described as an
incarnation of Hanumn. To test his love for Lord Rmacandra,
Caitanya Mahprabhu advised Murri Gupta to convert his attachment
to Ka. But though Lord Caitanya Himself gave him this order, Murri
Gupta was unable to comply. Rather, he prayed that death might come
and take him away because it was not possible for him to give up the
service of the lotus feet of Lord Rmacandra, his worshipful Deity.
In the case of Lord Caitanya Himself, He worshiped Lord Jaganntha
but actually saw the Deity as ymasundara, Ka with two hands,
playing upon His flute. Caitanya Mahprabhu would go daily to the
temple of Lord Jaganntha at Pur. In a purport to the Caitanya-
caritmta (Antya-ll 14.37), rla Prabhupda explains Lord Caitanya's
mood in beholding the Deity of Lord Jaganntha:

First Lord Caitanya felt that He had been taken to

Vndvana, where He saw Ka's rsa dance with the gops.
Then He was brought to Kuruketra to see Lord Jaganntha,
His sister (Subhadr) and Lord Balarma. r Caitanya
Mahprabhu lost Vndvana and Ka, the master of
Vndvana. At this time, Caitanya Mahprabhu
experienced divyonmda, transcendental madness in
separation from Ka. At Kuruketra, Ka displays His
opulence, whereas in Vndvana He is in His original
position. Ka never goes even a step away from
Vndvana; therefore Kuruketra is less important for the
gops than Vndvana.
Although devotees who worship Ka in opulence (His
Vaikuha aspect) may prefer to see Lord Ka at
Kuruketra along with Subhadr and Balarma, the gops
want to see Ka in Vndvana, performing the rsa dance
 with rmat Rdhr. r Caitanya Mahprabhu showed
by practical example how one can cultivate the mood of
Rdhr and the other gops in separation from Ka.
Devotees absorbed in this mood do not like to see Ka
anywhere else but Vndvana. Therefore r Caitanya
Mahprabhu lamented, I found Ka in Vndvana, and
now I have again lost Him and come to Kuruketra. Unless
one is a very highly advanced devotee, he cannot
understand these intricate feelings. The author of r
Caitanya-caritmta, however, has tried to explain this
divyonmda as far as possible, and it is our duty simply to
appreciate it as far as possible. Therefore the author has
made the following request in verse 11: My dear readers,
simply try to hear this description with faith and love. That
will help you to understand transcendental ecstasy, and at
last you will achieve love of Godhead very easily.

Although Prabhupda advised me to worship whatever form I liked the

most, I did not feel that I was advanced enough to make such a decision.
I was just beginning to learn about Ka from his books. By reading the
descriptions of Lord Caitanya's loving ecstasies in Teachings of Lord
Caitanya, it was evident that such emotions were entirely unknown to
me as yet. How was I to decide which form of the Lord to worship?
I concluded that it was best to continue to worship my deities of Lord
Jaganntha, Balarma, and Subhadr. They had come to me by
Prabhupda's mercy, so why should I reject them? For me, in my
neophyte condition, it was better that I learn to serve them nicely by
offering them clothes, ornaments, and food to the best of my ability.
Considering my situation. I was fortunate to be able to worship the Lord
at all. Lord Jaganntha was especially merciful to agree to be present in
Paris, in my insignificant hotel room. I remembered Prabhupda's words,
Don't try to see Ka. Make your service so nice that Ka will want
to see you. Lord Jaganntha, Balarma, and Subhadr were all-
appealing. It was better that I pray for their help to remove all of my
many shortcomings.
I had also inquired from Prabhupda as to what means of worship I
should conduct for the deities. He had not replied by supplying any
procedural details, but rather had stressed the basic principle of
approaching Ka through the chain of disciplic successionfirst
through the spiritual master, then Lord Caitanya, and then Lord Ka.
By his mentioning that the spiritual master's seat is called vyssana, I
took it that Prabhupda was stressing the importance of worshiping the
spiritual master. In Los Angeles we had made Prabhupda a beautiful
vyssana. Our center in Paris was hardly a temple, yet if Prabhupda
were to suddenly come he would expect to be taken there, and there
would be no suitable place for him to sit. I resolved that after returning
from my visit to London, the first order of business would be to improve
our temple by introducing at least the minimal ISKCON standards.

* * *

Upon arriving in London, I observed that the temple was flourishing,

with many new, enthusiastic devotees serving under the experienced
tutelage of Guru dsa and Yamun. The Deity worship, sakrtana, and
other programs had all increased.
Mukunda, Guru dsa, ymasundara and I discussed the World
Sakrtana Party. They had had direct correspondence with the Indian
organizations who were inviting us to come to Africa. Everyone was
excited by the idea of traveling to Africa and India, especially since we
would be accompanying rla Prabhupda. Nevertheless, there seemed to
be a common concern for the future of our newly established European
centers. Were all the leaders to go, would everything progress smoothly
in their absence? Another point of consideration was the favorable
response we were getting from many parts of Europe. People were
sending letters inquiring about Ka consciousness, indicating that
there was good scope for opening many new temples. Our lengthy
discussion concluded that both programs were equally important. Before
going on the World Sakrtana Party we should first have a few more
centers firmly established. Each householder couple was assigned to a
different city with the responsibility of making some local devotees and
seeing that they were properly trained. Only then could they leave for
joining the World Sakrtana Party.
While in London I found out more about the Sanskrit classes given by
Mr. Parikh. I was shocked to learn that the devotees had gone as far as to
permit him to sit on rla Prabhupda's vyssana. Prabhupdas letter
had come none too soon, and realizing their mistake the devotees had
tactfully explained to the teacher that they would no longer be
continuing the classes.
Guru dsa recognized that he had committed a grave error by allowing
an ordinary person to sit on the same seat reserved for his spiritual
master. It was not that rla Prabhupda was absent and required some
substitute teacher to sit in his place, nor was there anything essential
which rla Prabhupda had failed to give us. Within his books was
contained everything we needed for going back to Godhead. Just as rla
Prabhupda was ever present by his instructions, so in one sense there
was no difference between himself and his vyssana. It signified his
permanent position as our guru, whom no one could replace. And what
was worse, this other man had tried to introduce impersonalist
philosophy. Guru dsa said that he had learned by this incident never to
trust anyone besides Prabhupda and that he would never again
introduce anything new without first consulting Prabhupda.
Shortly after reporting my London visit and returning to Paris, I
received the following reply from rla Prabhupda.

Los Angeles, California, May 27, 1970

My Dear Tamal,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated 21st May,
1970, and noted the contents carefully.
Regarding the Sanskrit class, I think it was only
a plea, but he wanted to teach us something other
philosophy. Our Temple is meant for our men, and
we may have our own discussions amongst
ourselves, no outsider needed. It is definitely
concluded that we have not got to learn anything
from any outsider beyond the jurisdiction of
Gaudiya Vaisnava philosophy. Our philosophy is
established on sound ground of the conclusion
arrived at by Vyasadeva down to Jiva Goswami,
Visvanath Cakravarty, Bhaktivinode Thakur, etc.
The other day one Indian boy came here to take
permission for chanting some bhajan, so I
indirectly refused. Try to understand our own
philosophy described in so many books, but I
cannot allow you to hear from the mental
speculators without any solid knowledge. So it is
very encouraging that London temple is being
managed by one pair of husband and wife very
nicely. Similarly each pair should take care of a
center; and if you love me at all, then all of you try
your best to open at least 108 centers during my
lifetimethat is my special request. At the same
time, we must be very careful to see that every
center is going properly. Our possessing own
building is not so important as it is important to see
that everything is going on nicely in order.
Yesterday I received one very important
magazine 'Kalyan' from India in which the editor
has described about our activities so nicely, but at
the end it has been remarked whether in future the
standard shall continue. Of course we are not very
much concerned with the future; at least in our
presence who are the floating members of this
Society we should like to see things are going on
properly.
You have described Their Lordships Sri Sri
Radha Krishna at London Temple as wonderful.
Yes, that is the test of standard service. If we see
the Deities in very pleasing mood, that will certify
our service unto the Lord. So everywhere we shall
see the Deities in such pleasing mood. As soon as
we see the Deities in a different mood we must
immediately understand our discrepancies.
Regarding your proposed agreed upon program
to send each householder couple to a different
European city to open a center there, and then
having the center firmly established, join the World
Samkirtan Party, is very good. This program is
approved that first we establish some more
centers. My missionary activities are especially
meant for the Western countries. To go to India is
a secondary question, the primary thing is that we
establish our institution firmly in the Western
countries. So when we are sound in our preaching
work in the Western countries, that news
automatically goes to India as it is already
publicized.
So if Ka desires, we may go to India next
year with our party, but I will prefer if George takes
the responsibility of this touring party. If he is
serious about it, I can give my suggestions about
how it will be done. As you have listed the
prospected cities with the respective couples of
householders to go there, these programs are very
encouraging. In England there are some very
important cities like Manchester, Liverpool,
Glasgow, etc. so these may be gradually
incorporated in your program.
Regarding the members comprising the World
Samkirtan Party, on the whole I wish that 40
members will go, one half from Europe and one
half from America or as it may be suitable, there is
no definite restriction.
So far the proposal of the Karachi Gujurat Hindu
Union and the Brahma Samaj to take our devotees
to Africa, if they give return fare we will go to
Africa, but I am not very much hopeful of the
Indians there. They may be of the same type as
they are in England. The difficulty with the Indians
is that they are under the impression that they
know every-thing and they have not got to learn
anything from us, but factually most of them have
lost their original culture and they have to learn so
many things from this Ka Consciousness
Movement.
Regarding decreasing the number of copies of
KRSNA book ordered by Shyamsundar, no,
Shyamsundar must sell at least 2,500 KRSNA
books, that is already decided. He can sell them at
the best price, it does not matter whether it is the
price mentioned on the book cover.
So if you want to see a Spanish edition of BTG,
then you go to Spain and open a branch, then we
get Spanish edition alsoit is not difficult. It is
very good news that several new boys and girls
have joined the Paris Temple, so utilize all these
newcomerswhatever capacity they have got try
to utilize it for Ka's servicethat will be good
for them and good for us.
Regarding your two questions, the first, Sri
Gadadhar is the expansion of Radharani and
Srinivas is the expansion of Narada Muni, or in
other words they are the internal and the
devotional energy respectively. The second
question, yes, Rupa Goswami is a Gopi by the
name of Rupamanjari, but not all the six Goswamis
of Vrndavan are Gopis. The following is a list of
some of the principal Gopis, the first eight are
called Astasakhi:

1. Lalit
2. Vikh
3. Sucitr
4. Campaklat
5. Rangadevi
6. Sudevi
7. Tungavidy
8. Indurekh
9. Rupamanjari
10. Ratimanjari
11. Labangamanjari
12. Rasamanjari
13. Manjumali
14. Kasturik etc.

You can sing individually the names of the

Gopis, there is no harm, but when we sing the
prayer Sri Radha Krishna padan sahaguna Lalita
Sri Visakha vitams ca this includes them all.
Please offer my blessings to your good wife,
Madri Dasi, and all the boys and girls at Paris
 center. Hope this will meet you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

There was a theme which ran through rla Prabhupda's letter: Make
ISKCON strong! Don't allow her to be infiltrated by outside influences
nor weakened by internal neglect. Prabhupda had not dismissed the
remark of the Kalyan magazine editor as the comment of some ill-wisher.
Having witnessed the rise and subsequent decline of other, similar
movements, it was not surprising for the editor to doubt ISKCON's
future. The question was suggested as if to say, Now, while your founder
is alive, all is well, but after him will it still be so?
This was a very real concern for rla Prabhupda. What he was working
so diligently to create must he preserved at all costs. Especially by those
who are the floating members of this Society. Prabhupda was
referring to himself first of all. But he was also addressing those disciples
who were willing to sacrifice hearth and home to spread Lord
Caitanya's mission. Though many of us were married, Prabhupda was
encouraging us not to be attached to any one place, but to distribute
Lord Caitanya's mercy as widely as possible. We could move freelynot
like irresponsible, aimless hippies, but with the purpose of planting deep
the roots of ISKCON in every town of the world. Prabhupda's words
rang as a fervent appeal: And if you love me at all, then all of you try
your best to open at least 108 centers during my lifetimethat is my
special request.
This was how we would show our love for our spiritual master: by
overcoming all petty desires and embracing his preaching mission with a
singleminded zeal. But our devotion would have to be sustained. As he
was carefully nurturing our tender creepers, so we would have to take
similar responsibility for the new devotees who joined and the temples
we opened. For a newcomer to be accepted as a member of ISKCON, he
would have to meet certain criteria, and an ISKCON temple also had its
standards. Prabhupda wanted to be known as the founder-crya of
exemplary devoteesISKCON was not to be labeled a charismatic cult,
nor be a charlatan leader. To maintain its prestige meant above all that
its purity should be safe guarded; therefore he had acted so decisively
against the supposed Sanskrit classes. Though his disciples had been
bluffed, Prabhupda was not fooled by the myvd teacher. As long as
he was present, he would continue to protect his disciples; but his real
desire was that they be properly equipped to defend ISKCON. To this
end he was writing his books, elaborately describing all of the subtle
nuances of Vaiava philosophy. If his disciples made a careful study of
his books, they would not become bewildered under any circumstances.
rla Prabhupda's books repeatedly warn of the dangers of hearing from
a non-Vaiava professional reciter. In this connection there is a verse
cited by Santana Gosvm from the Padma Pura:
avaiava-mukhodgrna
pta hari-kathmtam
ravaa naiva kartavya
sarpocchia yath paya
No one should hear or take lessons from a person who is not
a Vaiava. Even if he speaks about Ka, such a lesson
should not be accepted, for it is like milk touched by the lips
of a serpent.

On occasion we are approached by members of the Indian community

requesting that we permit speakers outside our Gauya Vaiava line to
discourse. Sometimes they host visiting sdhus from India and want to
use our temples for their programs. But despite their almost certain
disappointment, we cannot accede to their request, basing our decision
upon this important instruction. rla Prabhupda was even hesitant to
allow our temples to be used by outsiders who wished to chant bhajanas
before the Deities. Prabhupda's rule was to only grant them permission
to chant the mah-mantra, Hare Ka, Hare Ka, Ka Ka, Hare
Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare, not any other
prayer or song. Though such policy may be unpopular with outsiders, our
duty is to guard the principles of pure ka-bhakti received in disciplic
succession without any compromise.
The Indian community was our closest allythey, more than anyone
else, recognized our authenticity. Though Westerners might confuse us
as a newly fashioned cult, Indian people were glad to accept us as
genuine converts to their religion. The problem, however, lay in just
how broadly they defined what their religion was. For most, Hinduism
was a composite of rituals, customs, and the philosophy of life they had
learned from their fathers and mothers. Rarely were their convictions
based upon scriptural evidence. If they bothered at all to remember the
Gt, their interpretation was so loose that it allowed them to adapt to
any situation, even though it might be grossly irreligious. And the
Hindu saints streaming to the West, with dollars in their eyes, were
little better. The worst were thinly veiled materialists who had become
professional sdhus as a source of livelihood, and who unhesitatingly
pandered to the mundane desires of their followers, like willing
prostitutes of religion. Although not all were of this category, others,
while following some reformatory principles, were invariably
impersonalists, who caused even more confusion by quoting Ka's
teachings to prove that there is no Ka. And the Indian community,
isolated from their motherland and swayed by strong ties of ethnic
sentiment, would accept the charlatans right along with the devotees,
seeing all as bona fide.
In London I had had numerous experiences to confirm these
impressions. While going to make members, I visited one small temple,
whose proprietor was a middle-aged lady from north India. When she
ushered me into the temple room, I was confronted by a hodge-podge of
every imaginable demigod and guru lined up along all four walls. And
amid them all my host nonchalantly lit up a cigarette while reclining in
an easy chair to watch the evening news on her color TV!
On other occasions I would enter a home, only to be assailed by the
obnoxious odor of meat cooking in the kitchen. When I pointed out that
this violated Hindu stra, I was told that there was no wrong in eating
meathadn't the Pavas and Lord Rmacandra done so? Sometimes,
knowing that it was wrong, these people gave the excuse that a paita
visiting from India had given them permission on the grounds that there
was nothing else available to be eaten in the West. When on one
occasion I met such a paita, I found him to be no more advanced than
the innocent people he was supposedly guiding.
I was reminded of a story rla Prabhupda had told of his childhood
days. His relatives owned a large dharmala, a boarding house where
single men lived. Among the forty-odd residents, one in particular
caught his attention. Every morning the men would gather their
bedding together, take bath, and have a morning snack of tea and
biscuits. Then each would leave for his respective work. But this one
fellow, though similar in all his habits to the others, was particularly
distinguishable. After tea and a cigarette, he would dress himself in
saffron robes and, taking a waterpot and staff in hand, would journey
out into the stream of city life to resume his occupation as a
respectable sdhu, a holy monk.
Of course not all the Indians I met were like this. There were sincere
gentlemen as well, many of whom became our members. They were
gracious, clean, humble, and very pious. They were as much appalled by
the decadence of their fellow countrymen as I was. And they in
particular appreciated ISKCON's strict standards of no eating meat, fish
or eggs, no gambling, no intoxication, including tea, coffee and
cigarettes, and abstinence from illicit sex. Some of them had met rla
Prabhupda personally and were impressed by his great learning yet
humble demeanorthey appreciated that he was not like the other
gurus coming from India.
Meeting such families made me feel proud of my connection with India.
Although Prabhupda was above any designation of nationalism, and
although Ka consciousness was not the monopoly of India,
nevertheless rla Prabhupda maintained loving sentiments for India as
the last remaining place in the world where Vedic culture was still to be
found. Being his disciple, I also wanted to feel such an attachment. It
was just that sometimes it became depressing to see the Indians,
naturally pious and advanced at birth, now eagerly embracing the sinful
ways of the West.
In his public lectures as well as private meetings, rla Prabhupda did
not hesitate to take his countrymen to task for giving up their Vedic
culture. He would patiently explain to them the actual meaning of
santana-dharma, or eternal religious principles. Ka was not a
demigod, like Brahm or iva. As the Supreme Personality of Godhead,
He has no equal. Throughout the Vedas there is an ultimate injunction:
that Ka is to be known, worshiped, and served by everyone, under all
circumstances. One who does this has accomplished the purpose of
human life; otherwise he is a failure, no matter how successful he may
appear to be by material estimation.
As uncompromising as Prabhupda was in his dealings with the Indian
community, he was even more strict with his disciples. When
ymasundara tried to avoid the responsibility for selling half of the
consignment of newly printed Ka books, Prabhupda persisted. His
disciple had given his word, and now there was no backing out. And
when I had casually suggested that a Spanish edition of BTG would be
useful, rla Prabhupda had immediately countered that I go at once to
Spain and open a center otherwise what was the use of such an empty
suggestion?
It was not that Prabhupda was harsh in such dealings. If he was
immovable, it was to teach us an important lesson. One's word to Ka
had to be kept. One should not speak frivolously, especially before
Ka's representative. rla Prabhupda was training us to be
disciplined in our thoughts, words, and actions. He had accepted the
task of taking us out of the material world, back to Ka, and by
disciplining us to accept devotional service as an unforsakable duty, he
was preparing us to mature to a higher stage of Ka consciousness,
where our service to Ka would be spontaneously aroused.
Like a patient parent, rla Prabhupda answered all of our questions. I
had asked whether I could chant the names of the gopis, thinking that it
would be beneficial to remember Ka's purest devotees. Lord Caitanya
had once chanted gop, gop, feeling the ecstasy of separation from
Ka. Though I had no right to imitate such exalted sentiments, rla
Prabhupda did not chastise me for my indiscretion. My question was
more whimsical than presumptuous. It was like that of a small child who,
while having a story read to him by his father, asks a question out of
context. The father, rather than rejecting, satisfies his inquisitive son,
and then again brings the child back to the story. So rla Prabhupda
patiently replied, but at last indicated the preferred methodthat by
singing the prayer sr-rdh-ka-pdn saha-gaa-lalit-r-
vikhnvits ca, all of the gops would be included.

* * *

Sakrtana Paris-style was exciting, festive, certainly never dull. Every

day Lord Caitanya would uncover new places in which to distribute His
holy names, and each time the nectar varied slightly in its flavor but
grew increasingly sweeter. By day we mastered the inner-city routes.
There were literally hundreds of excellent chanting spots to choose
from, and even if we chanced upon an annoying gendarme, unperturbed
we merely changed our direction. After all, the police were not so
frightening. They were amused, even curious about our extraordinary
appearance. When on occasion they arrested us, it was usually to unravel
the mystery of our identity rather than to intimidate us, and often there
would be a lively philosophical discussion which would end with a mild
warning, more as an afterthought than a threat.
Such repeated encounters gave us the confidence to be even bold in our
dealings with the police. Paris was besieged by heavy political unrest,
and there were edicts preventing congregations of more than four or
five persons in public places. It was not uncommon to see armored
vehicles with a dozen gendarmes, sitting six abreast, prepared to quiet
any unrest which might break out. On one occasion, while performing
harinma, we spotted three armored trucks parked ahead of us. But by
this time we had become so dauntless that we marched defiantly on,
smiling and waving to them as we passed. Jail even approached and
handed out invitations to our Sunday feast.
It seemed to us that the material energy, my, must have had a special
soft spot in her heart when she created Paris. The arrangement of open-
air cafes along all of the boulevards and streets was the ideal theater for
our nocturnal sakrtana performances. While seated comfortably at
their tables and tasting the famous French wines, the cafe-goers were in
a perfect mood for being entertained, and up we would step in our
colorful, exotic dhots and srsLord Ka's traveling musical
ensemble. We would dance and chant to their approval and applause, a
mini-church choir turned minstrels of the street. Responding to their
cheers of appreciation, Jail would move from table to table collecting
donations in her tambourine, while Hanumn cajoled them with his
witty, pithy speeches.
We were not without competition. Others also vied for their easy
attention. One entrepreneur, a fire-eater by trade, was particularly
annoying. Or perhaps it was we who annoyed him. It seemed that he had
been performing his act at the very same location for years. No one had
ever before challenged his right to his location, which was one of the
best in all of Paris, situated across from a number of cafes and
conveniently near our hotel. But as Lord Caitanya's representatives we
had no qualms about asserting our proprietorship of this select spot on
behalf of the Lord. For a number of nights our friend eyed us from a
distance, his anger steadily building as he saw us gradually steal away all
of the attention from the passing crowds. It was not only a matter of
hurt pride. Undoubtedly he was dependent for his daily maintenance on
the contributions which he collected. We tried sympathetically to
befriend him, showing interest in his skill as a fire-eater. In order to
create the impression that he was devouring the fire, he drank bottles of
highly potent alcohol, which made his alcohol-laden breath instantly
flammable. By holding a torch by his mouth he could produce a long jet
of fire by strongly blowing his breath across the flame. When he closed
his mouth, it was like shutting off the gas nozzle, but to the unknowing
eyes of onlookers it appeared as if he had swallowed the fire. Thus he
was always a little intoxicated and boastful. When we mentioned that it
seemed a dangerous art, he agreed that one wrong move could create
havoc for him. Indeed, one of his friends, also a fire-eater, had drunk
more than he ought to. He had lost intelligence and, instead of
breathing out, had made the awful mistake of breathing in. The result
had been disastrous. Suddenly our fire-eating acquaintance became
angry with us for reminding him of this incident and told us to keep
away. Thus we maintained at best an uneasy status quo.
However, on one night when we were drawing especially huge crowds, it
became more than he could tolerate. Shouting loud, vituperative abuses,
he challenged that we were trespassing on his domain and he was now
going to put an end to us once and for all. By now we had become
accustomed to his occasional outbursts, so we simply carried on with our
krtana. But this only made him more irate, and he now addressed the
crowds, telling them to watch carefullyhe would give them their full
money's worth. Facing our direction, he bent over backward, held his
fiery torch in the air, and then let go a tremendous breath. Instantly, a
long fiery jet shot from his mouth, narrowly missing our devotees. We
were shocked, but the crowd loved it. They had never really sympathized
with us, only supported us as entertainers. And now this demon had
caught their attention. He was giving them the show they wanted. Like
a madman, spurred on by supportive onlookers, he hurled continuous
insults at us. Then, bending backward, he again shot out another bolt of
fire, coming even closer to us than before.
The situation had gotten completely out of hand. If we did not leave
immediately, there was risk of our being dangerously injured. The
demon's outrage had become uncontrollable; he rushed at us, breathing
out fire like a terrible dragon, pursuing us as we ran to escape the hot
flames. Barely safe around the corner, we heard the bloodthirsty mob
cheering and yelling their congratulations. We were completely aghast
at what had happened. It was more something out of the Dark Ages, the
worst sort of religious persecution. It seemed inconceivable that such an
incident could have taken place in civilized Paris.

* * *

New devotees were joiningtwo householder couples and three

brahmacrs. To make them strong I would have to institute a full temple
program. The householders would come by at noon for lunch prasdam
and then go out with the sakrtana party for the rest of the afternoon
and evening. The only opportunity for them to hear the philosophy was
while aboard the buses and Metro traveling to our sakrtana
destinations, and because they were therefore not receiving sufficient
instruction in the philosophy, their enthusiasm easily waned. Every few
days they would fail to come, and I would have to take time away from
sakrtana to visit them at their homes to preach to them. It was not
only the householders who were feeling the strain. The new brahmacrs
were also suffering for lack of a regulated program. They would sleep till
late in the morning, exhausted from the previous evening's chanting
party.
Something had to be done. There was no question of my going to
establish new centers, what to speak of joining the World Sakrtana
Party, until the Paris center was firmly established. After careful
consideration I decided that unless I lived with the devotees personally,
they would have no example to follow and would remain disorganized.
When I informed Mdr ds she willingly complied, and that very
afternoon we moved our few possessions to the brahmacr rama, the
small, one-roomed Paris temple. I used two wardrobes to partition off a
corner of the room where we could keep our belongings and where
Mdr could sleep at night. Though it was hardly ideal either for the
brahmacrs or my wife, it was the best I could arrange considering the
circumstances.
Now at last there was a morning program which all of the devotees could
attend. I began performing ratis and holding Bhagavad-gt class every
morning. There was ample time to give full attention to each devotee's
needs, and as a result of the increased Ka consciousness, no one
complained of the cramped quarters. Personally, I was ecstatic to have
gained the brahmacrs' associationthis is how I had always
understood Ka consciousness to be, not living separately in the sterile
atmosphere of a hotel. Now, with the constant association of all the
devotees, I felt a new strength. It was exactly as Prabhupda had
recommended in one of his letters, that devotees should always live
together. Mdr ds was also happier. Though as a woman she would
have liked more privacy, she was glad for the increased opportunity to
serve the devotees.
Gradually the warm South European sun chased away the coolness of
spring. As May turned to June, devotees were joining, sakrtana
increased, and we prepared to receive the first edition of the French
BTG, Prabhupdas next letter arrived.

Los Angeles, California, June 21, 1970

My Dear Tamal,
 Please accept my blessings. I beg to
acknowledge receipt of your letter dated 18th June,
1970, sent by Special Delivery Air Mail.
Krishna philosophy is understood as it is stated
in the Vedas:
yasya deve para bhakti yathadeve tatha gurou
tasya ete kathitha hi artha prakasante
mahatmanah
One who has got unflinching faith in the
Supreme Lord and similar faith in his Spiritual
Master to him only the imports of Vedic
knowledge become revealed.
A Spiritual Master is always liberated. In any
condition of His life He should not be mistaken as
ordinary human being. This position of a Spiritual
Master is achieved by three processes. One is
called sadhan siddha. That means one who is
liberated by executing the regulative principles of
devotional service. Another is kripa siddha, one
who is liberated by the mercy of Ka or His
devotee. And another is nitya siddha who is never
forgetful of Ka throughout his whole life. These
are the three features of the perfection of life.
So far Narada Muni is concerned, in His
previous life He was a maidservant's son, but by
the mercy of the devotees He later on became
siddha and next life He appeared as Narada with
complete freedom to move anywhere by the grace
of the Lord. So even though He was in His previous
life a maidservant's son there was no impediment
in the achievement of His perfect spiritual life.
Similarly any living entity who is conditioned can
achieve the perfectional stage of life by the above
mentioned processes and the vivid example is
Narada Muni.
So I do not know why you have asked about my
previous life. Whether I was subjected to the laws
of material nature? So, even though accepting that
I was subjected to the laws of material nature, does
it hamper in my becoming Spiritual Master? What
is your opinion? From the life of Narada Muni it is
distinct that although He was a conditioned soul in
His previous life, there was no impediment of His
becoming the Spiritual Master. This law is
applicable not only to the Spiritual Master, but to
every living entity.
There are thousands of examples explained in
our books that the conditioned soul is never
affected with the material body. It is said in the
Vedas asaga ayam purua, which means the
living entity is always unaffected with matter.
Another example is given that the reflection of the
moon on water appears to be moving, but actually
the moon is not moving, it is fixed up. So any
living entity is like that. His reflection on the
material body appears to be changing, but the
spirit soul is fixed up, therefore this movement is
called illusion.
Liberation means liberation from this changing
condition. So far I am concerned, I cannot say
what I was in my previous life, but one great
astrologer calculated that I was previously a
physician and my life was sinless. Besides that, to
corroborate the statement of Bhagavad Gt
sucinm srimatm gehe yogabhrasta samyyate
which means an unfinished yogi takes birth in rich
family or born of a suci or pious father. By the
grace of Krishna I got these two opportunities in
the present life to be born of a pious father and
brought up in one of the richest, aristocratic
families of Calcutta (Kasinath Mullick). The Radha
Ka Deity in this family called me to 1966 meet
Him, and therefore last time when I was in
Calcutta, I stayed in that temple along with my
American disciples. Although I had immense
opportunities to indulge in the four principles of
sinful life because I was connected with a very
aristocratic family, Ka always saved me, and
throughout my whole life I do not know what is
illicit sex, intoxication, meat-eating or gambling. So
far my present life is concerned, I do not
remember any part of my life when I was forgetful
of Ka.
So it is very good news that your centers are
doing well. And the program for opening several
more new centers is most encouraging to me. In
the meantime, I am eagerly awaiting to see the
French and German editions of our BTG printed,
so please send me copies as soon as they are
printed. Hansadutta has also just written to me in
this connection of acquiring our own European
printing press. But I think that for the present there
is not enough capital to advance for this purpose.
Also, unless we have very good press equipment it
is not very practical to print our literatures
ourselves. But in future if the opportunity is there,
then we shall consider further.
Regarding the invitation from Africa, I have not
heard anything about this from Gurudas until now,
but I have just asked him for the information.
Regarding your question how to carry your Deities
to different places with you, you should of course
always carry Them personally if at all possible in a
small box or cabinet for the purpose. Then when
you come to another temple you may place Them
on the altar with the other Deities. That is nice.
Regarding your second question: what
determines whether a devotee goes to a Vaikuntha
planet or to Goloka Vrindaban?Those devotees
who are following biddhi marg are meant for going
to Vaikuntha planets and those who are following
raga marg are meant for going to Krishna-loka. It
is generally that the followers of Lord Caitanya are
going to Goloka Vrindaban. There is no difference
between the Vaikuntha planets and Kaloka, it is
a matter of personal taste only.
I have heard that the Ratha is almost completed
in London and it is expected that the Rathayatra
Festival will be very, very magnificent. So as you
have suggested, this will be the best opportunity
for the several programs to be established by
mutual consultation amongst yourselves, yourself,
Gurudas, Shyamsundar, Hansadutta, Mukunda,
etc. So please manage everything very nicely and
Ka will provide all opportunities for expanding
His movement throughout the European countries.
So see that everything is done cooperatively. Then
it will be very nice. Hope this will meet you in good
health.
 Your ever well-wisher,
A.C. Bhaktivedanta Swami

Upon reading this letter I was stunned as if jolted by an electric current.

Literally I lost strength and had to sit down. As I sat alone in the temple,
my mind reeled. I had not at all been prepared for such a letter.
Again I reread it to be sure that I had understood Prabhupda's mood
rightly. He was firm and straightforward in his defense of the spiritual
master's absolute position. I had committed a great blunder, which rla
Prabhupda by his causeless mercy had not tolerated. When previously I
had committed the indiscretion of asking permission to chant the names
of the gops, he had only mildly replied that there was no need. But
there was no such indulgence in this letter. The matter was far too
serious. I had raised a question about his previous life and whether he
had been subjected to the laws of material nature. Prabhupda sensed a
doubt inherent in my questioning. If such doubt existed and was not at
once quelled, my spiritual life would be undermined at its very
foundation. Considering the gravity of the subject, rla Prabhupda's
mood was extremely tempered.
I tried to examine my motives. Why had I asked such a question? I had
been studying the life of Nrada Muni from the First Canto of rmad-
Bhgavatam. From my reading I had gotten the impression that at one
time he was an ordinary, conditioned soul. That had led me to wonder
about rla Prabhupda's previous life and whether he had also been
conditioned at some previous time. But I felt no uncertainty about
Nrada Muni's infallibility, nor of rla Prabhupda's. Nrada Muni was
traveling from planet to planet liberating the entire universe by
spreading the glories of the mah-mantra, and Prabhupda was doing
the same in this world on his behalf. rla Prabhupda was actually my
life and soul, and I meant exactly as I had written in a previous letter;
everything I had, including myself, was his to do with as he wished.
Surely rla Prabhupda knew the depth of my sincerity. Then why such
a strong letter?
I concluded that Prabhupda was taking no chances. If there was even a
pinch of distrust for his transcendental position, that unsealed flaw
would one day crack my spiritual life. And like a fire, it had to be put out
at once, thoroughly. Left to its own ways, doubt, like fire, could consume
everything in its path. Unflinching faith in one's spiritual master was
the key to success in spiritual life. Lord Caitanya, though the Supreme
Personality of Godhead, explained that total faith in His spiritual
master's words was the cause of His achieving success in the matter of
chanting Hare Ka. In contrast, a faithless disciple loses the thread of
devotional service and eventually his lips cannot even form the shape of
the holy names of the Lord.
My question had arisen in regard to Nrada Muni's previous life: Was it
wrong to think of him as ordinary at the time? Prabhupda's answer was
clear: In any condition of his life he should not be mistaken as ordinary
human being. Just as when we think of famous wealthy men of the
world like Rockefeller or Ford, we may hear of their early struggles when
they may even have been poor. But that does not cloud our vision of
them as being fabulously wealthy. Rather, their early life is precursory as
the fertile ground in which the seed of their good fortune was sown.
Their present stature does not allow us to view them as ever having been
ordinary poor men. How much more so in the case of great liberated
souls, as evidenced by the wonderful activities of Nrada Muni, who
began as a maidservant's son! His were not the activities of an ordinary
low-class boy; otherwise why would the author of the Bhgavatam, rla
Vysadeva, have bothered to include the incidents of his previous life?
Such narrations are of the utmost interest because they ultimately
resulted in his becoming the great transcendentalist Nrada Muni.
Therefore the spiritual master is always liberated, and none of his
activitiespresent or previousshould ever be thought of as ordinary.
The Vedic literatures are full of examples of great personalities who took
their birth in seemingly common circumstances. The great devotee
Vidura, though born in the womb of a udr, enlightened the great
king Mahrja Yudhihira. Haridsa hkura, a Muslim by birth, was
elevated as the nmcrya for the whole world. The prayers of Kunt
dev, a woman, are revered by great liberated sages. And there are
hundreds of other similar examples. If one's birth in this lifetime is not a
criterion for judgment, then what to speak of one's previous life? I could
answer rla Prabhupda with certainty that one's past in no way
hampered one's becoming a spiritual master. rla Prabhupda, both in
his lectures and his books, has made this very evident. In Teachings of
Lord Caitanya he explains this point clearly:
Whatever position one may have, if he is fully conversant with the
science of Ka, Ka consciousness, he can become a bona fide
spiritual master, initiator, a teacher of this science. In other words one
can become a bona fide spiritual master if he has sufficient knowledge of
the science of Ka, Ka consciousness. The position does not depend
on a particular position in society or on birth. This is the conclusion of
Lord Caitanya Mahprabhu, and it is in accordance with the Vedic
injunctions....In ancient days there was even a hunter named Dharma,
who became a spiritual master for many people.
My question had betrayed an even more basic misunderstanding about
the identity of the soul in regard to the body. To demonstrate that the
soul is unaffected by its material surroundings, Prabhupda cited the
example that the moon appears to move in its reflection on water,
despite its actual steady position in the firmament. That apparent
movement is factually the rippling effect of the water, not the
movement of the moon itself. The Bhagavad-gt and other Vedic
literatures contain numerous statements confirming the soul's
transcendence over matter:

Those with the vision of eternity can see that the soul is
transcendental, eternal, and beyond the modes of nature.
Despite contact with the material body, O Arjuna, the soul
neither does anything nor is entangled.
The sky, due to its subtle nature, does not mix with
anything, though it is all-pervading. Similarly, the soul,
situated in Brahman vision, does not mix with the body,
though it is situated in that body. (Bg. 13.32-33)

My question was most inappropriate, because the spiritual master, as the

direct manifestation of the Supreme Personality of Godhead's mercy
feature, is never considered within the category of ordinary conditioned
souls. Lest any doubts linger after citing the conclusions of scripture,
rla Prabhupda put his personal life before me as evidence. Though,
connected with a wealthy aristocratic family, he had had immense
opportunity for sinful life, throughout his whole life he had never
indulged in intoxication, meat-eating, nor engaged in gambling or illicit
sex. Most strikingly, rla Prabhupda stated that throughout his whole
life he was never forgetful of Ka. In fact, Ka was personally
protecting him and had saved him on numerous occasions. Prabhupda
said that the Rdh-Ka Deity in his family's Calcutta home had
personally called him back to Calcutta. These were unusual admissions
for rla Prabhupda to make. Due to his natural humility as Kas
pure devotee, he rarely spoke of his own purity and intimate relationship
with Ka. But his prodding disciple had now forced these statements
out.
And the evidence was clear for all to see. As Nrada Muni was kp
siddha, having been liberated by the mercy of Ka and His devotees,
rla Prabhupda as much as admitted to his own exalted position as a
nitya-siddha devotee of the Lord. By his own statements, he had never,
ever forgotten Ka, not even in his last life, as the calculations of one
great astrologer revealed.
I felt ashamed that I had ever asked rla Prabhupda such a question.
What I did not know at the time was that rla Prabhupda's lengthy
response was not prompted merely by my thoughtless query. In America
some of his disciples had committed serious discrepancies in regard to
this very same matter. rla Prabhupda had reason to suspect that some
of his Godbrothers in India, due to envy, were influencing his disciples
to doubt in his bonafidity. I was completely unaware that such a thing
was going on. I had thought Prabhupda's letter to be an isolated issue,
when in fact it had been written at a highly sensitive time when an
actual attempt was being made to minimize his position as the founder-
crya of ISKCON.
rla Prabhupda's instructions, because they are based on Vedic
conclusions, do not become irrelevant due to the passage of time. The
transcendental stature of the spiritual master, irrespective of birth or
other social considerations, will always be accepted by learned men. rla
Prabhupda's life should be seen as the performance of a great
transcendental personality who appeared on the stage of Kali-yuga.
Though he himself is timeless and could have been equally well suited to
any one of the ages, he never lost sight of the historical significance of
his appearance. As stra-cakus, he always rested his words and deeds
upon the authority of the Vedas. Yet as the great preaching crya for
this age, he spoke and acted considering fully the needs of the
generations yet to come. The legacy of his appearance in the form of his
books, his disciples, and the worldwide institution of ISKCON will be
able to nourish all spiritually minded men through the duration of this
age.
Only the poor-hearted, the materialists, the envious, could fail to find
sufficiency in rla Prabhupda's magnanimous gifts. For such
unfortunates, his books will remain a mystery, his disciples an enigma,
his spiritual institution a material organization.

* * *

The Ratha-ytr was observed in London with great pomp and splendor.
I had brought with me all of the devotees from Paris, hoping perhaps
that rla Prabhupda would attend and that they might have an
opportunity to meet him. Similarly, all of the German devotees were
present, and the combined force of the three ytrs nearly made up for
rla Prabhupda's absence. The parade route passed by Piccadilly
Circus, proceeding on to Trafalgar Square. Hundreds of thousands of
Londoners watched in amazement as the Lord of the Universe rode
triumphantly through the British capital, beaming His blessings upon
one and all. At Trafalgar Square we witnessed a heart-gladdening scene,
as the entire square filled with festive participants eager to obtain
Ka's mercy.
After receiving the news of the festival, rla Prabhupda responded,
praising the efforts of ymasundara for organizing such a huge
preaching success. He also agreed with our meetings' conclusion that
traveling around the world at this time would be a great diversion from
the present opportunities at hand. I was relieved to note that rla
Prabhupda was not pressuring us to acquire a proper temple in Paris.
All of the devotees were enlivened by full absorption in full-time
sakrtana. To have a larger facility would have been a great burden
considering the lack of qualified devotees and scarcity of funds. When in
the future our fortunes improved, we could naturally expand. But for
now we felt satisfied to chant and dance all day, making the streets of
Paris our unofficial temple.
I had put forward the suggestion of a European New vndvana, but, as
with Hasadta's proposal for a European press, rla Prabhupda wisely
deferred the plan as premature. While his previous letter had dealt
significantly on one subject, Prabhupda's present reply covered a wide
range of topics. But a final handwritten note was most astonishing.

Los Angeles, California, July 19, 1970

My Dear Tamal,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated 10th July,
1970. I have also received news from Shyamsundar
that the Ratha Yatra was nicely performed. This is
very encouraging.
We should concentrate our energy in
constructive work. The constructive work is
preaching. So this Ratha Yatra festival is one of the
items of our preaching work, and therefore it was
introduced in both San Francisco and London and
the initiative was taken by Shyamsundar. In 1967 I
gave this idea to Shyamsundar when I was in San
Francisco. So it was promptly executed. Similarly
last year in London also he promptly executed. So
his proposal for preaching from village to village in
our own bus is very much appreciated by me.* I
have already instructed him to do this immediately
and you also encourage him.
World Samkirtan Party does not mean that we
have to cover immediately the whole world. The
program is that everywhere the Samkirtan
Movement should be introduced.
Mayapur temple is not settled up still because
the boy in charge, Achyutananda, has not yet
purchased that land although I have advised him to
do so at all risk. Another boy, Jaya Pataka, has
gone there, but he is also silent. I do not know what
is happening there.
If you have enough business now in Europe as
Shyamsundar proposes, then first of all we should
finish this program. I have got good report from
Amsterdam also. So if you have got immediate
engagements in England and neighboring
European countries, then we shall take up the
African program later on. The principle is that
whatever is handy we shall first of all take into
consideration.
So far Mayapur is concerned, if the land is
there, there will be no difficulty in raising funds
even from India. But we have no land as yet.
The first business is if the temples are not
properly maintained, then we should simply
concentrate on Samkirtan outside. Temple opening
is secondary, but we should concentrate on the
Samkirtan outside. As in Paris we have no official
temple but still Samkirtan is giving us
encouragement.
I have received a letter from Jai Hari and replied
it. Holland is full of cows, so that would be the best
place for a European New Vrndavana scheme. But
it is not immediately possible. If we get some
suitable land opportunity. But we have already got
New Vrndavana that is yet to be developed. So that
scheme is not yet feasible. In future we shall see to
that.
Vidhi marg and Raga marg are already
explained in the TLC. Neophyte devotees who are
trained under rules and regulations is called vidhi
marg. When by execution of the vidhi marg one
comes to spontaneous service of the Lord that is
called raga marg. Hope this will meet you in good
health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami
 N.B. I learn from Brahmananda that you are
planning to come here and attend the meeting
during Janmastami days at New Vrindavana and I
am very glad that you are coming.

* very soon four Sannyasins will go to England

for this purpose.

Though I absorbed the letter's contents, my mind was especially fixed on

one pointfour sannyss coming to Europe! What did this mean? The
only sannys was Krtannanda Mahrja. rla Prabhupda must have
awarded sannysa to some others. And they must have been selected
from among my intimate Godbrothers.
I was dumbfounded. What had I done? I could have been one of them,
but instead I had gotten married. Feeling lonely and needing a traveling
companion, I had thought the only solution was marriage. But here was
the alternative I should have considered.
Now my Godbrothers would come, but how would we associate closely?
Remembering the camaraderie we had once enjoyed made me hanker for
it all the more. But I was married now. Would my old friendships still
remain as close? For days my mood became listless, as I silently reflected
on my present condition. Then, as if by divine intervention, a telegram
suddenly arrived.

ATTENTION TAMAL KRISHNA

YOUR LETTER 26TH JULY COME LOS
ANGELES IMMEDIATELY
A C BHAKTIVEDANTA SWAMI
I might not be a sannys, but this was even better. To be with rla
Prabhupda! Remembrances of Prabhupda's association flooded
through my mind. Sitting with him, talking with him, seeing him laugh,
taking the remnants from his platethere was nothing that could ever
compare. I practically ran to the temple with the message.
As my initial euphoria subsided, I pondered what the cause of
Prabhupda's summoning me could be. What could be so important that
he would call me all the way to Los Angeles? There was nothing in my
previous letter to have warranted this. Anyway, it was certainly my good
fortune. I would find out quickly enough what it all meant.
I had many responsibilities in Paris. Practically all the devotees, both
new and old, sought my direction in all their affairs. But Prabhupda's
urgent telegram took precedence over everything. Within hours of
receiving the message I hurriedly settled up any pending matters,
purchased a ticket for America, and totally disentangled myself. Leaving
my personal possessions in the hands of my wife, I departed that very
evening for America.
This is the mood of service in separation. The spirit behind our careful
attention to all details is the desire to please the spiritual master. It is he
only who we are actually meditating upon, who inspires us throughout
the performance of our service. Our sole purpose is his satisfaction, and
through such fixed attention we attain his association. Therefore when
the object of our meditation actually calls us, we drop all such details of
service, because in a sense our goal is achieved. The person who we are
aspiring to please and to be with, whose attention we are hoping to
attract, has now called. This meditation and service mood was perfectly
demonstrated by Ka's foremost devotees, the gops of Vndvana.
They were merged in constant remembrance of Ka, always hoping to
meet Him at every moment. And when Ka actually called them,
playing upon His flute, they immediately dropped whatever they were
doing, and not caring for any other responsibilities, they rushed to meet
Him. Because the spiritual master is the representative of Ka, to
develop these strong feelings of attachment for him in separation is
nondifferent than the feelings of separation for Ka. Thus the
spiritual master brings his disciples to the highest devotional perfection
by stimulating such loving dealings on behalf of Ka.
 CHAPTER TWELVE

CHAPTER TWELVE
Spanning Three Continents

There is an uncertainty in a devotee's life that is fearful to ordinary

men. Actually, there is no certainty in anyone's life within this material
world, but those who are in ignorance of their spiritual identity are
unaware of the illusory, temporary nature of the material energy. They
never give up the hope of creating permanence in a world whose very
existence is based upon change. Knowing this fact, the devotees remain
ever detached from all worldly situations, willing to accept at a moment's
notice any change as an arrangement of the Lord. A gross materialist
can neither understand nor appreciate such an attitude.
We are led by Ka. Whether willingly or unwillingly, we are led by
Ka. "Everyone follows My path in all respects," Ka declares. But
where exactly we shall be led, that Ka alone knows. Prabhupda once
said, "We have our plans, and Ka has His. The trick is to learn how to
recognize Kas plan." But to unravel Ka's magic is by no means
easy. He remains a mystery for those without vision to see.
Fortunately, we are not blind. We have been given the eyes to see by the
mercy of our spiritual master, who reveals to his faithful disciples Ka
and Ka's plan. What appears by worldly terms to be uncertainty is the
unmistakable hand of the Lord guiding the devotee out of the labyrinth
of material existence. And for those who fully surrender unto Him, He
moves them accordingly, like pieces on a chessboard, to defeat the
enemy of illusion.
San Francisco, Los Angeles, London, Hamburg, Paris1968 and 1969
were two eventful years in which Ka had moved me from city to city,
continent to continent. Molded by Prabhupda's experienced hand, my
life was being dovetailed with Ka's desire. In an early letter
Prabhupda had referred to me as a ''future pillar of ISKCON." His
words were kind and encouraging, but so far I had only been able to give
support to myself and a few others he had placed under my charge. If it
was Prabhupda's desire that I should serve in a greater capacity, I knew
it would only be possible if he made me qualified.
On summoning me hack to Los Angeles, Prabhupda revealed his
intentions for establishing a Governing Body Commission to assist him
in the direction of his will in ISKCON's affairs. After naming the first
twelve G.B.C. members he let the few of us who were present suggest
each member's zonal responsibility. Prabhupda also revealed his desire
to go immediately to India. It was an adventure I had been dreaming of
for months, one which I did not want to miss. Though we had no
ISKCON centers there as yet, without hesitation I volunteered to be the
G.B.C. zonal secretary for India, knowing that Prabhupda would also be
there.
And so we traveled to Hawaii, then Japan, and finally to Calcutta. With
only a few unprepared assistants, rla Prabhupda returned to the
subcontinent of India to inject into the ancient Vedic culture new life
Ka consciousness, "old wine in a new bottle."
More than anywhere else, rla Prabhupda felt at home in India. The
climate, the food, the culture, and the atmosphere all seemed to agree
with him, while we, entirely conditioned by our Western upbringing,
found little that we recognized in our new "home." Everything was
strangethe weather, sweltering by day, with equally high humidity at
night; the drinking water, which slaked one's thirst but caused one's
stomach to become so upset that we all quickly developed cases of the
"runs"; the foodthree-foot-long cucumbers no more than a thumb's
thick-ness which had to be rubbed on the ends to remove their
bitterness; the sea of golden faces smiling incredulously at the sight of
American Vaiavas; automobiles as old as we, mounted with rubber
bicycle horns which never seemed to cease honking; the streets, teeming
with dhot and sr-clad bodies; customs; language; mannerisms;
unsophisticated simplicity; but most of all, the unabashed willingness on
the part of most everyone to welcome us as religious compatriots
returning to our motherland. Like awkward ducklings we followed our
swanlike father, Prabhupda, who had somehow accepted and raised us
and was now intent on convincing all his fellow countrymen that we
were actually his rightful heirs, despite our lack of grace.
Within rla Prabhupda's party I was the only non-sannys.
Krtannanda, Madhudvia, Devnanda, and Krttikeya were all
mahrjas, and the two devotees already in IndiaAcyutnanda and
Jayapatkareceived sannysa shortly after our arrival. As I was a
ghastha and a member of rla Prabhupda's newly formed G.B.C., it
was expected that I would look after the managerial and administrative
affairs. This was not so much rla Prabhupda's idea, but our sannys
party felt it their duty to be absorbed in studying and preaching. But
what did I know of keeping accounts or dealing with the archaic Indian
government bureaucracy? My first weeks spent in Calcutta left me in a
state of frenzied bewilderment trying to keep up with Prabhupda's
activities. Feeling myself at a total loss to cope with my newly assumed
responsibilities, made still more perplexing on account of the strange
environment, I approached rla Prabhupda in complete despair. But
Prabhupda, aware of my sincere though bumbling efforts, soothed my
despondency by reminding me of r Arjuna's similar plight. With a
broad smile of boyish enthusiasm, he described how we would travel all
over India chanting, dancing, and lecturing to convince the people to
take up Ka consciousness. The confidence and exuberance with
which Prabhupda expressed his plans for establishing ISKCON made
me completely forget my own insignificant difficulties. His association
gave me the strength to laugh away my problems.
Soon we were off to Bombay, where two dozen devotees, including Guru
dsa, ymasundara, their wives, and my wife, were waiting to greet us.
rla Prabhupda's World Sakrtana Party had actually become a
reality. Prabhupda's idea of sakrtana, however, went far beyond the
festival party we had envisioned. He had come to India along with so
many Western disciples not just to sing and dance and then again return
to the West. He was determined to establish all of ISKCON's activities
firmly in India, just as he had already done in America and Europe. He
was confident that in this land of piety, where Lord Ka and Lord
Caitanya had personally appeared, They would now help him achieve
his purpose on a grand scale.
Before going to America it had been difficult to accomplish anything
tangible. There had been only one disciple, no temples, nor any
organizational structure for spreading Lord Caitanya's sakrtana
movement. It was only with the greatest struggle that rla Prabhupda
had succeeded in publishing the First Canto of rmad-Bhgavatam.
Now, fortified by his success in the West, he hoped that by showing the
example of his young American devotees, his fellow countrymen would
become inspired to take to Ka consciousness. Prabhupda knew it
would not be easy. India's struggle for independence and the attempt at
modernization and development which followed had made most Indians
believe that the solutions to their problems lay in politics and
materialism rather than Ka and Rma. But the great saintly persons
of the past had not intended such a fate for India. And rla
Prabhupda, as their present-day representative, like a twentieth-
century Mahrja Parkit, was determined to stop the activities of the
personality of Kali.
Vigorous preaching was required, and toward this end Prabhupda now
pushed his American disciples harder than he had ever done in the past.
While in America, he had been satisfied to allow them to go at their
own pace and to learn by their own mistakes, guiding them from the
background as he continued to steadily produce his books. But India was
his personal preaching field. Those who had come with him would have
to keep up with his speed and measure up to his standards. Though rla
Prabhupda's age was nearly three times that of his disciples, his
enthusiasm and energy for serving Ka seemed to be without limits.
With untiring spirit Prabhupda led his sakrtana party from one
Indian city to another, sometimes holding as many as five programs in a
day. In Bombay, Amritsar, Indore, Surat, Benares, Gorakhpur, Jaipur,
Delhi, Vndvana, Hyderabad, and Madras, rla Prabhupda
demonstrated that a Vaiava crya's life is in dedicating heart and
soul to preaching.
Though in India there were many sdhus, gurus, and holy men, no one
could come close to equaling rla Prabhupda. By accompanying him in
his travels, the devotees repeatedly observed the uniqueness of their
spiritual master in comparison with all others they saw. When they met
in Allahabad to observe the Kumbha-mel festival, where all of the
saintly persons in India assemble once every twelve years, Prabhupda
appeared as a brilliant full moon compared with all the other luminous
personalities present. The appreciation his devotees felt for him was not
exaggerated due to partiality. Whoever he contacted could not fail to be
moved by his utter conviction and devotion to serving Ka. Through
lecturing, krtana, prasdam distribution, and the distribution of his
books through the life membership program, Prabhupda was able to
gain a widespread acceptance for ISKCON throughout India within a
remarkably short time.
For the small group of devotees who were with Prabhupda in India, it
seemed that their spiritual master was trying to accomplish a lifetime's
work within the span of only a few years. Those who stood the pace, who
relished the demands that Prabhupda's personal preaching required,
became fixed-up, stalwart preachers. They had to be willing to tolerate
two-day-long train rides in the unrelenting heat, frequent tropical
diseases, and a host of unfamiliar, uncomfortable circumstances. Those
who emerged as leaders were positioned by Prabhupda in Bombay,
Calcutta, Delhi, Vndvana, and Mypur to maintain what Prabhupda
had accomplished, while His Divine Grace went forward to establish
new preaching frontiers. And whatever austerities were borne both
physically and mentally by the devotees in general were experienced to
an even greater extent by those who accepted managerial
responsibilities. As Prabhupda established his major construction
projects, they had to contend with financial, legal, and organizational
problems which would have made even the most seasoned Indian
businessman frustrated and exhausted.
Those whose tolerance and determination waned returned to America,
to be replaced by new devotees eagerly awaiting the opportunity to
come, having heard of Prabhupda's triumphant Indian exploits. But for
those who persevered there were ample rewards. In particular there was
Prabhupda's intimate association and personal guidance, which made
all hardships worthwhile. In his enthusiasm to preach, rla Prabhupda
was asking his disciples to set aside all personal considerations, and they
responded with a selfless devotion that amazed even the most pious
Indians.
Indian people seem to take it for granted that a certain amount of
austerity is not only unavoidable but can actually be enjoyable. As small
children they are accustomed to accompanying their parents on long
pilgrimages, and even in their daily lives there are so many basic
austerities dictated by their relatively simple lifestyle. Spiritually, India
is abundantly advantageous, with her numerous temples, sacred rivers,
and places of pilgrimage. There are constant opportunities for hearing
spiritual instruction, and such philosophical truths as reincarnation are
common knowledge even for ordinary villagers. The vestiges of culture
still remaining from Vedic times create a nourishing atmosphere for
executing Ka consciousness. One felt little inclinednor was there
much timeto dwell on thoughts of sense gratification.
Though I was technically a ghastha, since arriving in India there had
been no material circumstances to facilitate living with my wife.
Practically speaking, Prabhupdas constant association made the
marriage seem almost superfluous. Traveling and preaching in India had
instilled in me a natural mood of renunciation; therefore, when I
approached rla Prabhupda and requested permission to take
sannysa, Prabhupda was pleased to confer it upon me after a brief
period of testing. In Jaipur, at the outset of 1972, I received the title of
Goswami, signifying the end of my brief "family" life.
As a sannys I was obliged not only to renounce my wife but the
position of G.B.C. as well. I traveled on behalf of Prabhupda through
the states of Gujarat, Madhya Pradesh, and Bihar, holding pal
programs and enrolling life members just as I had seen Prabhupda do.
Although the preaching very much encouraged rla Prabhupda, it was
difficult for him to find a suitable replacement to cover my previous
service. Thus hardly half a year had gone by when rla Prabhupda
requested me to resume my responsibilities as zonal secretary for India.
With the resumption of management, the prospect of carefree preaching
quickly faded. Prabhupda moved me from one project to another,
directing my attention toward solving the problems of land purchase and
construction rather than krtana and stra. Really there was no
difference, as any service executed on the order of the spiritual master is
equally pleasing to Lord Ka; but it was not easy to always maintain
this philosophical viewpoint. While sleeping on long steel rods in the
open fields of Mypur to guard against nighttime thieves, or counting
the bags of cement and trucks loaded with sand and stone chips meant
for construction, I could just as well have been a common laborer rather
than a Gauya sannys. In Vndvana it was the same. Though I was
living at the Rdh-Dmodara temple, where r Rpa Gosvm had
intimately conversed with his elder brother, Santana, and nephew, r
Jva, and where rla Prabhupda had spent many years in scholarly
pursuits, the order of my guru was of a different nature. I had to hire
architects, engineers, and contractors, all in preparation for building the
Krishna-Balaram Mandir. And no sooner had the contracts been signed
than Prabhupda again moved me, this time to Bombay, to help
disentangle the tight legal knot which tied us to our Juhu Beach land,
neither allowing us to leave nor permitting us to build, as rla
Prabhupda had desired. What ensued thereafter was a protracted court
case which rla Prabhupda later described as the best fight of his life.
On Dalal Street, Bombay, the sight of a Western sannys, with daa in
hand, accompanied by a bespectacled young man carrying a heavy
briefcase became a common sight to the solicitors and their clients who
normally frequented the street. Girirja and I, as Prabhupda's
representatives, pleaded the case of Rdh-Rsavihr, making
continuous rounds from the lawyer's office to court, in a transcendental
drama that lasted for over a year. When it finally ended in the winter of
1973, I could easily have quoted extracts verbatim from the Bombay
municipal codes, much more easily than remembering verses from the
Bhagavad-gt.
Though I often wondered for what purpose I had taken sannysa, to
rla Prabhupda it was very clear. He was teaching me that a modern-
day sannys must be expert at performing all types of engagements to
push forward the sakrtana movement. Lord Caitanya was the ideal in
exhibiting the activities of one in the renounced order of life, while
rla Prabhupda was showing by his own example the duties of a
sannys five hundred years later. And the essence was no less pure,
despite the differences in engagement. What counted was that body,
mind, and words should be used one hundred percent in the service of
the Lord.
Nevertheless, I felt a growing desire to be immersed in studying and
preaching. When my Godbrother Viujana, now also a sannys,
arrived in India to sail a boat down the Ganges River, preaching from
village to village, I tried to encourage him to stay permanently in India.
But he was not a free agent. As a servant of the Deities Rdh-
Dmodara, he felt duty-bound to return to America to continue his
traveling bus program.
Soon after Viujana's departure I was stricken by a severe illness. The
recovery was slow, and as I convalesced, rla Prabhupda would daily
come and sit on a metal folding chair by my bedside, encouraging me to
bear the circumstances. The illness gave me an opportunity to drink
deeply from rla Prabhupda's books, something I had rarely found time
to do at any length since coming to India. This only served, however, to
increase my hankering for preaching. Viujana's visit had stirred
remembrances of our friendship, and so while still in a bedridden
condition I approached rla Prabhupda with the request that he allow
me to return to America at least for some time, to travel and preach
there. Although Prabhupda did not want his G.B.C. representatives to
leave their posts, he nevertheless consented. He appreciated that four
years of faithful service in India had left me feeling the need for a
change.
Before leaving for South India, Prabhupda called me to his room to give
me his blessings and final directions, as we would be separated for some
time. Now that I would be outside of India, his instruction to me was
surprisingly simple: Learn from Viujana how to perform traveling
sakrtana from city to city, then take a van with some brahmacrs,
travel, and distribute books.

Part Three:
The Rdh-Dmodara Party

CHAPTER THIRTEEN
 CHAPTER THIRTEEN
A Garland of Jvas

kali-klera dharmaka-nma-sakrtana
ka-akti vin nhe tra pravartana
"The fundamental religious system in the age of Kali is the
chanting of the holy name of Ka. Unless empowered by
Ka, one cannot propagate the sakrtana movement."

Ka is all-powerful. By a small fragment of His unlimited opulence, He

can pervade the entire universe. In Kali-yuga, when Ka comes as
Lord Caitanya, He displays His supreme power by mercifully bestowing
the highest gift of love of God upon everyone, irrespective of
qualification. Ever since Lord Caitanya expressed His concern that this
gift be distributed as widely as possible, His devotees have endeavored to
satisfy Him by preaching Ka consciousness, and their success in
distributing Lord Caitanya's mercy has always depended upon being
empowered to do so by the Lord and His authorized representatives.
Having carefully observed rla Prabhupda's preaching in India for four
years, I felt inspired to go forward and boldly preach on his behalf in
America. Seeing my mood, Prabhupda had encouraged me. I recalled
the difficulties which he had faced when he first came to America.
While still aboard the Jaladuta he had prayed most humbly for Ka to
bestow His mercy so that he could change the hearts of the American
people. On Prabhupda's arrival in America there had been no greeting,
nor any temple to take shelter in. The greeting party, the templethese
he had since created. The great austerities he had undergone to establish
ISKCON now made my journey ten years later relatively easy. My travel
had been paid for by the Bombay temple and it was not an exhausting
one-month boat voyage, as Prabhupda had to endure, but a one-day
flight aboard a wide-bodied Jumbo jet. Nor was I alone. Ka had sent
me the association of a nice brahmacr assistant, Dhadyumna dsa.
But, most significantly, I was arriving in a country where rla
Prabhupda had already been establishing Ka consciousness for ten
years. There were temples, a school, a farming community, a large
business, Deities, and devotees. All of these were already created by
Prabhupda's painstaking labor. Prabhupda's order to me had therefore
been relatively uncomplicated: travel village to village and distribute his
books.
My arrival in New York coincided with the appearance day of Lord
Nsihadeva, which I took as an auspicious sign for beginning my new
preaching assignment. The temple was no longer in Manhattan; now the
devotees were living in a large brownstone building on Henry Street, in
Brooklyn. The temple president was my good friend Bali-mardana. He
had been among the first disciples of Prabhupda to go overseas,
preaching in Japan, Australia, and Malaysia, and in recognition of his
boldness rla Prabhupda had awarded him sannysa and placed him in
charge of ISKCON Press as well as the New York temple. Bali-mardana,
along with so many nice devotees, greeted me warmly on my arrival in
New York.
My first days back in America were spent adjusting to the culture shock
of returning from an impoverished third-world nation to the most
opulent country in the world. I toured ISKCON Press, visited the art
department, gave lectures at the temple, and led out the harinma party.
But soon I became restless to begin a more definite preaching
assignment. The president of the Los Angeles community had sent
airline tickets on the condition that I would do some preaching in the
city where I had formerly helped establish the first large Ka conscious
community. I had requested that the tickets allow me a stop in Chicago
and Dallas along the way. While preparing to come to America, I had
thought of what gifts to present to the prominent Deities there. Finally I
had arranged for four small silver swings, each with two tiny silver
caskets in it. In one set of caskets I sealed Yamun and Ganges water; in
the other set, sand from the sacred spots of Ramaa-ret in Vndvana
and the samdhis of r Rpa, r Santana, and r Jva Gosvm, nim
leaves from the tree at the place where Lord Caitanya had appeared in
Mypur, dust from samdhis of rla Bhaktivinoda hkura and rla
Bhaktisiddhnta Sarasvat hkura, and, finally, dust from the lotus
shoes of rla Prabhupda. Before leaving New York, I went before the
Deities of r r Rdh-Govinda and placed one of the small silver
swings at Their lotus feet. They had been personally installed by rla
Prabhupda at a pal held in Jaipur in 1972 and had also presided over
my sannysa initiation, so I had a very special relationship with the
Rdh-Govinda Deities, and I now prayed to Them to empower me to
travel and preach and exemplify the activities of an ideal sannys.
In Chicago I saw for the first time the beautiful Deities r r Kiora-
Kior. rla Prabhupda had given Them Their names in remembrance
of the youthful pastimes of Ka in Vndvana, where Rdh and
Ka, in the prime of Their youth, are the cynosure for all the
Vndvana inhabitants.
Chicago was also the home of big-book distribution, on account of its
famous O'Hare International Airport. At Mypur I had had an
opportunity to speak with Tripurri dsa, who was pioneering the
distribution of rla Prabhupda's books in America. Tripurri had just
formed the BBT Party, made up of the leading book distributors from
various temples. He had selected Chicago as his base because its large
airport afforded an ideal training facility. Tripurri lived with his men
in a special room in the brahmacr quarters. Their entire day was tightly
regimented in a schedule devised for keeping them fully Ka
conscious, thus enabling them to be most effective in going out and
distributing books. They even had a specially prepared diet which was
light yet sustained them through eight hours of holding their heavy book
bags. This sakrtana yoga, more than any other activity, tested a
devotee's desire for pleasing rla Prabhupda. It was difficult to stand
the entire day in a smoke-filled, congested airport, dealing with all
varieties of people, while still remaining purely Ka conscious. And
the devotees who successfully completed the rigorous course of training
could proudly identify themselves as members of the elite corps of
airport distributors. Upon returning to their temples they were able to
begin similar programs locally, and thus the overall effect very much
stimulated big-book distribution throughout America.
Tripurri and I heard each other's plans with keen interest. I was
surprised that he had left Los Angeles, where he had spent so many
years preaching. I knew that there had been some difficulties in New
Dvrak; news had reached India of a scandal involving some of the
devotees' taking intoxicants, and Prabhupda had asked that I look into
the matter and try to solve whatever difficulties had developed.
Although I had no firsthand knowledge of the problem, I was convinced
that if all of the devotees became fully absorbed in preaching, such
activities would automatically be eliminated. What a great sales force so
many devotees would make! As I spoke with Tripurri, he became
enthused with the idea. We envisioned householder couples going out
together in vans all across the country. Becoming caught up in my
conviction, Tripurri bubbled with enthusiasm. After all, I had been
rla Prabhupda's G.B.C. man in India for four years, and yet rla
Prabhupda allowed me to be relieved of such an important position
with the instruction to get a van with some brahmacrs and distribute
books. This confirmed what Tripurri and his men were daily
experiencing: distribution of rla Prabhupda's books was the best
service of all. When I proposed that we travel together to Los Angeles,
Tripurri quickly agreed.
Dallas, Texas, the home of ISKCON's Gurukula, was the next stop. The
headmaster, Daynanda dsa, and his wife, Nandar, with whom I had
served so closely in Los Angeles, brought me before the beautiful Deities
of r-r Rdh-Klacandj. I made certain that the small silver swing
bore the correct name of Rdh-Klacandj and then offered the sacred
remnants in their vessels at the Deities' lotus feet. Klacandj's presence
was mighty yet affectionate. I well appreciated why rla Prabhupda,
upon first seeing Him in Jaipur, had immediately felt that here was the
Ka Deity who would protect all of the young children of our
movement. And later on in the year, when I visited again, it was
Viujana who remarked, "When you have seen Klacandj, you know
you've seen God!"
With a blissful smile and arms held high, Viujana Swami,
accompanied by a booming krtana party, greeted me at the Los Angeles
airport. News had gotten around the Los Angeles community that the
sannys coming from India had been sent by rla Prabhupda to take
charge of the Los Angeles community. Thus when I arrived at the
temple the devotees gave a respectful and enthusiastic reception by
bathing my feet with rose petal water.
After lunch Viujana took the hari-nma party out for chanting in
downtown Los Angeles, while I used the opportunity to speak privately
with Jayatrtha, the temple president. I related how Prabhupda had
been disturbed on receiving news that some of the ghasthas had been
discovered taking intoxicants. Then I put forward my suggestion that
the remedy was to engage everyone in preaching. When devotees fully
absorbed themselves in sakrtana, there would be no time for such
nonsense, and the effect of sakrtana would automatically elevate them
to the transcendental platform. As Tripurri listened on, I related our
idea of organizing the householders in a sakrtana army.
The president, however, did not share our enthusiasm. To my great
surprise, he demanded proof that Prabhupda was in any way displeased.
Unless there was a letter from rla Prabhupda telling him what to do,
he said, there was no use in our making any plans; nothing was going to
change. I was shocked and disappointed. I had expected that he would
wholeheartedly support our proposal. But instead he felt threatened.
Later in the afternoon some of the householder couples extended
invitations for us to come to their homes in the evening. When
Viujana returned from street chanting, I expressed my disappointment
with the conversation held earlier in the day. Viujana was not taken
aback. After all, he explained, how could I expect householders to give
up their apartments to travel and preach in a van? It was not a practical
suggestion. However, I saw nothing impractical about the proposal.
What facilities had Prabhupda made for me when I was a householder
in India? He had expected me to put aside all comforts for preaching.
Our movement was meant for sakrtana, not for a life of ease.
Viujana only laughed. He explained that the householders were
mainly engaging in the Spiritual Sky operation or doing temple services.
They liked the sannyss to visit their homes in order to hold a krtana
and speak about Ka.
"Will they give a donation?" I inquired demandingly. Prabhupda had
told me never to visit a householder's home unless he offered to become
a member or make a contribution. I was not going to go to any ghasthas
apartment, accept food from them, and take their karma, if they were
not prepared to make an offering of lakm. Perhaps the ways in which
devotees dealt with each other had changed since I was last in America,
but I had my training in India from Prabhupda personally, and I was
not going to budge an inch from it. While Viujana spent the evening
chanting bhajanas at a ghastha's home, Tripurri, Dhadyumna, and I
remained behind and read from Prabhupda's books.
It is said that austerity is the wealth of the renounced order of life. I had
arrived in America lean from four years of hard management and
hungry for preaching. My Godbrothers in India, many of whom were
sannyss, along with a small handful of Godsisters, had not cared for
convenience in accommodations, eating, clothing, or anything else. My
rock-dyed sannysa cloth, wooden shoes, cheap Indian watch, and
resolute determination were striking reminders that India was meant for
performing tapasya.
When I came to magala-rati the next morning, the contrast became
especially clear. The New Dwaraka community had swelled to nearly
one hundred devotees, who danced before the Deities of r r
Rukmi-Dvrakdha, men to one side, women to the other, separated
only by a narrow aisle running from rla Prabhupda's vyssana to the
Deities. In our centers in India there had been only a few women, some
of whom, Like my former wife, were as renounced as their husbands who
had taken sannysa. By associating with Indian women, they had
adopted a reserved mood in the presence of men. Indian culture,
recognizing the strong attraction between the sexes, tried as far as
possible to relieve the agitation by training the women in a mood of
chastity and reserve, while the men were trained to be protective
towards them. I personally had experience of lecturing in large
assemblies where, out of respect for a sannys, the women completely
covered their heads, including their faces, with their srs. One might
argue that such behavior was suppressive or unnatural, but the Vedic
culture was not meant for "natural" material existence. It was meant for
taking one back to Godhead, and for no other purpose. Therefore I was
unaccustomed to seeing so many devotee women, many with their heads
uncovered, dancing in such close proximity with men. It made me feel
uncomfortable and distracted my attention from the magala-rati
performance.
Afterward, I returned to our quarters immediately beyond the temple
room, but my japa was interrupted by loud laughing coming from the
direction of the temple. When I inquired about this, Viujana
explained that each morning the devotees had a Ka Bowl contest.
Different teams would be asked questions, much as was done on a
mundane level on the popular TV shows. It was just a way of
encouraging the devotees to study more carefully rla Prabhupda's
books. But I objected that while this was praiseworthy, it spoiled the
sobriety of the temple atmosphere. Furthermore, one team was made
completely of women and the other of brahmacrs. It made me strongly
convinced that whatever problems were present in Los Angeles were
due to looseness on one hand, and not enough preaching on the other.
I seriously doubted that I could positively influence the present
situation. The authorities were not favorable to my recommendations.
What was the use of my lecturing on the Bhgavatam if I could not
effect any practical change? I had not come here as a paid sannys to
speak pleasing words. I wanted to preach, and preaching meant changing
people's lives. Unless we were prepared to change, to give up all sense
gratification, then how could we possibly hope to make others better?
"Take me out of here," I told Viujana. "What is the use of our being
here?"
"Well, what are you going to do?" asked Tripurri. He had left the
Chicago preaching and had become involved in a whole scheme to
improve New Dvrak, and now that plan appeared finished.
"I am a sannys. It doesn't matter where I go. Ka will give me service.
I am going to preach!"
And within minutes we were out the door on our way to the airport to
catch the flight to San Francisco. We had left in such haste that
Dhadyumna had not even had time to pick up his chanting beads.
Only Tripurri remained behind to face the temple president, who was
angry for having paid our travel expenses and about our unwillingness to
deliver a single lecture.
The shuttle from Los Angeles to San Francisco took only forty minutes.
The early-morning flight catered especially to businessmen, whose
familiarity with the stewardesses indicated they were regular passengers.
It appeared that they preferred this airline to others because the
stewardesses' uniforms consisted of nothing more than short satin pants
and a thin blouse. We had left the peaceful security of New Dvrak
Dhma to be thrust into this smoke-filled 727. Yet strangely enough, I
was happier and more at ease now. It was not that I preferred the
nightclub atmosphere of the jet, but there was a feeling of freedom that
one gets on being relieved of a heavy burden. Prabhupda had invested
four years of training in me. That concentrated association represented
a vast wealth which was now my responsibility to share with others. I
had wanted to distribute Prabhupda's mercy to the devotees of New
Dvrak, but their leader had not trusted my intention. Staying there
would not have been very fruitful. I felt more inclined to invest my time,
and Prabhupda's time, in such a manner that the spiritual assets which
I had brought from India would be increased rather than depleted.
Perhaps my departure was premature, but I strongly sensed that the
mood of satisfaction which came from comfortable living arrangements
would have made it difficult for the devotees to properly reciprocate. No
doubt they would have gladly heard about Prabhupda's wonderful
preaching in India, but I doubted their willingness to embrace a similar
mood themselves. I was searching for an audience which would be
anxious to receive the knowledge I had gained through the renunciation
and sacrifice rla Prabhupda had demanded of me in India.
In Berkeley I found that circumstancea sannys with only a handful
of brahmacr assistants and a remodeled 1960 Greyhound bus to call his
home.
Viujana pushed open the doors and let me aboard. He was proud of
this bus, and there was good reason to be. After leaving our shoes in a
well-concealed shoe rack by the side of the door, we passed the driver's
area through an arched doorway into a large twenty-foot-long temple
room. The floor was covered with white simulated marble tiles. Colorful
curtains provided added privacy to the tinted glass windows. Viujana
Mahrja pointed to a panel controlling both the amplification and
lighting systems, which worked alternatively on outside power sources as
well as from the bus's own batteries. At the far end of the temple room
was the altar, but the curtains were now closed.
We proceeded through a small door to the right, which led down a
hallway and opened into a fully equipped kitchen complete with a four-
burner stove, refrigerator, sinks, and storage cabinets. "Wait until you
taste Rdh-Dmodara's prasdam," Viujana promised temptingly.
Beyond the kitchen and further down the hall were lockers where the
devotees kept their belongings. At the very end of the bus was a shower
room built just large enough for one to stand upright and turn on the
spigots.
"If you drop your soap you're out of luck, because there's no room to bend
down," Viujana laughed. To him the bus was not a conveyance meant
for pleasure cruising. That had been its purpose only during its
commercial use, carrying passengers in air-conditioned comfort in
plushly cushioned seats. Now it signified mobility and detachment, a
simple life-style for one in the renounced order of life. Prabhupda
always praised the sannys's position as most conducive for spiritual
advancement. The more a sannys traveled and preached, the more he
increased his prestige. Therefore, he had sent me to my Godbrother
Viujana Swami. He had been traveling and preaching continuously
for four years, though not always with such facility. At first he had
traveled on foot, hitching rides and preaching wherever he got an
opportunity. He had stayed for some time in Texas, where he had
opened a number of centers. Soon after, he had organized a group of
devotees, both men and women, into a traveling musical show
incorporating rock music, strobe lights, and tie-dye costumes. It was a
kind of spiritual rock opera, presenting krtana and Ka conscious
philosophy in a way that appealed to America's youth. But irregularity
and the awkwardness of having young men and women traveling in such
close proximity had led rla Prabhupda to advise that the party be
disbanded. However, Viujana was not one to be easily discouraged. He
eliminated the undesirable elements, and keeping only a few select
brahmacrs, he dropped the rock opera approach in exchange for a
much more traditional bhajana. Lastly, he acquired an impressive thirty-
five-foot GMC Greyhound, with aluminum panel siding, tinted
windows, and deep underneath storage bays. While the bus was being
remodeled as a traveling temple, he went to India to do a village-to-
village boat program. It was during this time in India that he had invited
me to join him in America.
Though the bus was indeed splendid, Viujana Mahrjas real pride
was his Deities, r r Rdh-Dmodara. Returning to the temple room
and purifying his hands and mouth with camana, he opened the altar's
golden velvet curtains to reveal the beautiful forms of Lord Ka and
His eternal consort, rmat Rdhr. It was surprising to see such
attractive Rdh-Ka Deities in such an unlikely place. Viujana
explained that the silver-blue body of Dmodara was made of German
silver, while Rdhr's golden-hued form was fashioned from a
combination of eight metals. Dmodara's red-soled lotus feet rested upon
a high silver base, on which His name was carved. The redness was
visible on His palms, lips, ears, and eyes as well. He had an especially
bewitching smile, and His eyes were wide and lotuslike, reaching almost
to His ears. He was dressed in a rich gold and green colored silk brocade.
From head to toe He was covered with flowers and jewels, some of which
resembled elephants, calves, and peacocks. He was playing on a short
flute, His right arm resting upon a staff, with a buffalo horn hanging
from His waist. I had never before seen such a wonderfully attractive
form of Ka.
While Dmodara was thirty inches in height, rmat Rdhr was
slightly smaller. Her color was as effulgent as bright molten gold. She
had eyes Like Lotuses, similar to Dmodara's. Her cheeks were very high
and Her smile slightly hidden. Her regal appearance in every way
substantiated that She was the queen of Vndvana, the greatest of all
the gops. Nevertheless, in Her right hand She held a bouquet of fresh
flowers to be offered to Dmodara, indicating Her constant meditation
as His eternal servant.
rla Prabhupda had seen these Deities on a number of occasions. They
had presided, along with His Divine Grace, at the 1972 New Vrindaban
Vysa-pj celebration. Once Prabhupda had asked why rmat
Rdhrs dress was so long as to make Her Look almost like mother
Yaod with her small boy, Dmodara. Viujana explained that he had
thought Rdhrs lotus feet should be fully covered.
"You do not Like to see Rdhr's Lotus feet?" Prabhupda chided.
And from that day onward, especially on festive occasions, Rdhrs
Lotus feet would be slightly showing.
Rdh and Dmodara had accompanied Viujana since the days of the
road show. At that time They would be tied with ropes to secure Them
in place on the old rickety school bus. The name Dmodara was
originally given to Ka in honor of His being tied with ropes of love by
His mother, Yaod, after she had caught Him stealing butter. So the
name for this Dmodara was certainly appropriate. Viujana related
some of Their amazing pastimes, including the incident when a fire
caused by burning tires had swept through that previous bus, leaving
him only enough time to save Rdh-Dmodara, Their clothing and
other paraphernalia. "They are my only possession," Viujana
concluded in a choked voice. I appreciated now why he had laughed in
disbelief when I had tried to convince him that, as a sannys without
attachments, he would be better remaining with me in India.
The worship of Rdh-Dmodara was special in many ways. Service to
Rdh and Ka Deities was normally very formal, with strict
adherence to the rules and regulations established according to
pcartrik vidhi. rla Prabhupda always advised that devotees begin
with worship of Lord Caitanya and Nitynanda and gradually, as they
developed the proper discipline, Rdh and Ka Deities could be
established. To approach Lord Ka requires full surrender.
Understanding the difficulties that devotees of this age face, Ka
advents Himself as Lord Caitanya to demonstrate a simple method of
surrender.
As the Supreme Personality of Godhead, Ka accepts varieties of
service rendered by His Loving devotees. And, during special functions,
the Ka Deity may be taken on procession, during which He enjoys
specific pastimes. The worship of Lord Caitanya's Deity form in the
temple is much the same, but much more often than with Rdh-Ka,
the devotees take the Deities of Gaura-Niti out for preaching. At that
time Lord Caitanya is seen as the leader of the devotees, as the leading
preacher. His presence in the procession gives courage to the devotees in
the face of all obstacles. It is the same mood that Lord Caitanya
manifested five hundred years ago, when He would hold street
sakrtana to deliver the fallen conditioned souls. Rdh-Dmodara
were indeed special. Like Lord Caitanya and Prabhu Nitynanda, They
went out daily into public places to bestow Their mercy on the fallen
populace.
gaura nitynanda bol,
hari bol hari bol,
gaura nitynanda bol,
 hari bol hari bol,
hari bol hari bol,
hari bol hari bol,
gaura nitynanda bol,
hari bol hari bol.

O namo bhagavate vsudevya!

O namo bhagavate vsudevya!
O namo Bhagavate vsudevya!
The musical strains from Viujana's amplified krtana wafted up and
down University Avenue at the Berkeley campus. At times the melodies
were heavenly and majestic, sometimes gay and lighthearted.
Crescendos of rich, colorful sounds poured forth from Viujana's
harmonium like a fountain overflowing, covering the cacophonous din
of vehicular noise. His left hand pumped the organ's diaphragm, while
the fingers of his right hand danced upon the keyboard, stretching to
cover a third of the keys and producing a thunderous chord.
r-rpa-majari-pda, sei mora sampada,
sei mor bhajana-pjana
sei mora pra-dhana, sei mora bharaa,
sei mor jvanerajvana

Hare Ka Hare Ka,

Ka Ka Hare Hare,
Hare Rma Hare Rma,
Rma Rma Hare Hare
The music was distinctly Indian in flavor, with occasional vestiges of
the rock opera surfacing in the pulsating rhythms. The amplified
tamboura spread a thick tapestry upon which the voices of the bowed
sargi and Viujana wove an intricate pattern of improvised melodies.
The karatlas produced a constant staccato ringing, interlaced with the
rhythms of the east Indian mdaga drum. The "festival of sound"
captivated the minds of students and professors, tourists and hippies.
For the devotees, sitting on their Oriental rug, it was a daily ritual. But
for the unfamiliar, this vision of the East suddenly descended on a magic
carpet in their midst. Our ecstatic expressions revealed our happiness in
performing for the pleasure of Their Lordships r-r Rdh-Dmodara,
who stood effulgently upon a canopied palanquin. Lord Dmodara
played on His flute, while rmat Rdhr invited everyone to please
come and serve Her Lord and master.
And there was prasdam, also. From deep stainless steel buckets came
preparations such as puris, halav, potato sabji, and salad, along with a
strawberry nectar drink that the devotees distributed freely, accepting
whatever small donations the public offered. It was a transcendental
carnival with rides for the soul, journeying to the spiritual world.
Later in the day, again in the bus, we sipped cups of cooling lemonade.
The amber rays of the setting sun filtered through the bus's open
windows, revealing our ecstatic expressions. There was a deep
satisfaction in having spent an entire afternoon chanting for the
pleasure of r r Rdh-Dmodara.
Hsyagrm rubbed oil upon the surface of the wooden sargi and
replaced a broken string on the tamboura. He had been traveling with
Viujana for some time as the lead guitarist in the rock band. Named in
remembrance of Ka's funny village antics, Hsyagrm, lighthearted
in nature and amusing in appearance, made all of the devotees smile. r
Galima served out juicy rasagulls from Rdh-Dmodara's afternoon
offering, each rasagull squeaking in the moutha sign of its perfection.
Viujana acknowledged my grin, praising r Galima's sweets as the
best in America. Krtannanda Swami had been previously trying to
steal him away from the party to engage him in the service of r r
Rdh-Vndvanacandra. The tall Texas pjr could not hide a shy
smile hearing of the competition for his service. The equally large
Sadnanda, the party's head cook, nodded in silent confirmation as he
swallowed a second juicy rasagull. Viujana leaned out the window.
"Daylucandra, come here and get a rasagull." From the rear end of the
bus, covered in engine grease, emerged lanky Daylu, another of
Viujanas Texas crew. Larry and Russell looked on appreciatively at
the loving dealings of the devotees. As musician friends living in New
Jersey, they had joined the road show when it had passed through New
York. Larry was especially saintly looking and reminded everyone of one
of the four Kumra sons of Lord Brahm.
From the Berkeley campus Daylucandra had driven about one mile,
bringing the bus to rest on a quiet residential street along-side the house
of a hippie friend of the party named Jerry. A long yellow extension cord
now snaked its way from Jerry's house, supplying electricity and
simultaneously recharging the bus's batteries, which had been used to
amplify the afternoon krtana. Inside, the house was not very clean. Its
old, crusty carpets and peeling wallpaper produced a rancid, mildewed
smell, which made the devotees hold their breaths whenever they
entered to use the bathroom. Although the bus was equipped with a
shower and a dozen lockers for storing the devotees' personal effects, it
had been purposely built without a commode, to preserve an
uncontaminated temple atmosphere. But there was no inconvenience.
The highways were dotted with rest stops and camping grounds
complete with all necessary facilities.
As the devotees planned to stay in Berkeley for more than a month,
using Jerry's house would save on the expenses. And Jerry was benefiting
also. As an aspiring drummer, he would practice beating his drums for
hours in an acoustically sealed-off room. But he enjoyed having the
devotees as guests. He had become a vegetarian and loved respecting
prasdam. As much as possible he attended the temple programs and
often accompanied the devotees to the university campus.
After taking our evening baths, we greeted Rdh-Dmodara by
performing sandhy-rati. With the temple lights off, all attention was
focused on the glowing forms of Rdh-Dmodara. The shimmering
flames of the ghee lamp reflecting thousands of times in Their sparkling
jewels increased Their beauty unlimitedly. When the ceremony ended,
we settled down before Them, Viujana playing the harmonium,
Hsyagrm the sargi, Dhadyumna the tamboura, Larry the
karatlas, and myself the mdaga. Then commenced an unforgettable
hour which was repeated every evening in the days that followed.
Viujana sang with a devotional ecstasy that enriched our hearts with
Love for Rdh-Dmodara:
gopnth, mama nivedana uno
viay durjana, sad kma-rta
 kichu nhi mora gua

gopnth, mra bharas tumi

tomre carae, loinu araa,
tomra kikora mi
O Gopnth, Lord of the gops, please hear my request. I am
a wicked materialist, always addicted to worldly desires, and
no good qualities do I possess.

"O Gopnth, You are my only hope, and therefore I have

taken shelter at Your lotus feet. I am now Your eternal
servant." Then he sang,
kabe ha'be bolo se-dina mr,
(mr) apardha ghuchi ',
uddha nma ruci
kp-bale h'be hdoye sacr

kabe navadwpe, suradhun-tae,

gaura-nitynanda boli ' nikapae
naciy gaiy, beraibo chute,
batulera praya chariy bicr

kabe nitynanda, more kori' doy,

charaibe mora visayera my
diy more nija- caraera chy,
nmera hatete dibe adhikr
"Please tell me, when will that day be minewhen my
offenses will end and a taste for the pure holy name will be
infused within my heart by the power of divine grace?

"When, in the land of Navadvpa, on the banks of the

Ganges, will I run about, guilelessly calling, 'O Gaura! O
Nitynanda!' dancing and singing like a madman, giving up
all considerations?
 "When will Lord Nitynanda be merciful to me and release
me from the illusion of worldliness? Giving me the shade of
His lotus feet, when will He allow me to enter the
marketplace of the holy name?"

Next he sang,
uddha-bhakata- caraa-reu,
bhajana-anukla bhakata-sev,
parama-siddhi, prema-latikra mla

jugala-mrti, dekhiy mora,

parama-nanda hoya
prasada-seb korite hoya,
sakala prapaca jaya

je-dina ghe, bhajana dekhi,

ghere goloka bhya
caraa-sdhu, dekhiy gag
sukha na sm pya
"Dust from the lotus feet of pure devotees is conducive to
devotional service, while service to the Vaiavas is itself the
supreme perfection and the root of the tender creeper of
divine love.

"By beholding the Deity forms of the divine couple, r-r

Rdh-Ka, I feel the greatest joy. By honoring the Lord's
prasda I conquer over all worldly illusions.

"Goloka Vndvana appears in my home whenever I see the

worship and service of Lord Hari going on there. Upon
seeing the Ganges, which is a river of nectar emanating from
the lotus feet of the Lord, my happiness knows no bounds."

Finally, Viujana sang

 "r Dmodaraka."

nammvaram sac-cid-nanda-rpa
lasat-kuala gokule bhrjamnam
yaod-bhiyolukhald dhvamna
parmam atyantato drutya gopy

rudanta muhur netra-yugma mjanta

karmbhoja-yugmena staka-netram
muhu vsa-kamp-trirekhka-kaha-
stita-graiva-dmodara bhakti-baddham

itdk sva-llbhir nanda-kue

sva-ghoa nimajjantam khypayantam
tadyeita-jeu bhaktair jitatva
puna prematas ta atvtti vande

ida te mukhmbhojam atyanta-nlair

vta kuntalai snigdha-raktai ca gopy
muhu cumbita bimba-raktdhara me
manasy virstm ala laka-lbhai
"To the Supreme Lord, whose form is the embodiment of
eternal existence, knowledge, and bliss, whose shark-shaped
earrings are swinging to and fro, who is beautifully shining in
the divine realm of Gokula, who (due to the offense of
breaking the pot of yogurt that His mother was churning into
butter and then stealing the butter that was kept hanging
from a swing) is quickly running from the wooden grinding
mortar in fear of mother Yaod, but who has been caught
from behind by her who ran after Him with greater speed
to that Supreme Lord, r Dmodara, I offer my humble
obeisances.

"(Seeing the whipping stick in His mother's hand,) He is

crying and rubbing His eyes again and again with His two
 lotus hands. His eyes are filled with fear, and the necklace of
pearls around His neck, which is marked with three lines like
a conch-shell, is shaking because of His quick breathing due
to crying. To this Supreme Lord, r Dmodara, whose belly
is bound not with ropes but with His mother's pure love, I
offer my humble obeisances.

"By such childhood pastimes as this He is drowning the

inhabitants of Gokula in pools of ecstasy, and is revealing to
those devotees who are absorbed in knowledge of His
supreme majesty and opulence that He is conquered only by
devotees whose pure love is imbued with intimacy and is free
from all conceptions of awe and reverence. With great love I
again offer my obeisances to Lord Dmodara hundreds and
hundreds of times.

"O Lord, Your lotus face, which is encircled by locks of soft

black hair tinged with red, is kissed again and again by
mother Yaod, and Your lips are reddish like the bimba
fruit. May this beautiful vision of Your lotus face be ever
manifest in my heart. Thousands and thousands of other
benedictions are of no use to me."

With this, Viujana's harmonium became silent. We were all deeply

absorbed in the mellows of Rdh-Dmodara's eternal pastimes. I could
not remember who I was in relation to the body, nor where I was
situated. I was simply praying within my mind, "O Dmodara, please
accept me as Your servant. Please make me Your servant eternally." How
fortunate I was to be here! After four years of intense endeavor and
preaching struggle, I had very much needed this. Knowing my feelings,
rla Prabhupda had unwillingly consented. He had always urged us on,
saying, "Work now, samdhi later." But I had needed some relief, a taste
to remain inspired. This evening I had felt a great spiritual satisfaction.
But it had not been easily achieved. The transcendental experience was
a direct reciprocation for the service I had rendered in India and before.
rla Prabhupda had pushed me to completely engage in Ka's service,
and as a result my heart was cleansed enough so I could now begin to
relish genuine spiritual sentiments.
Viujana's association was special and had acted Like a touchstone. It
was not just my experience. Even rla Prabhupda had appreciated his
gandharva-like nature. In Calcutta Prabhupda had once related how,
when in Los Angeles, he had become absorbed in hearing the celestial
voice of Viujana coming from the temple room. Then the next
morning, upon returning from his walk, he had heard another krtana
led by Viujana. Prabhupda said he thought, "I am walking in
Vaikuha, I am walking in Vaikuha, I am walking in Vaikuha."
"This music speaks of an ancient civilization, an eternal civilization,
which is present even today. I brought these instruments from India,
where I sailed a boat down the sacred river Ganges. In the villages where
I rested I was able to witness an entire society based on God
consciousness. The people live a simple life. They raise their families and
work the fields with their animals. Unlike us, they don't require any
artificial entertainment for their happiness. Instead, when it becomes
too hot for them to work, they gather together and play instruments like
the ones you see here today and glorify Ka in a natural, spontaneous
way, much as we are doing. "So this is not a mere musical diversion
because we have nothing better to do. It is a part of bhakti-yoga, a life-
style by which we revive our lost love for God. Yoga means 'to link,' and
bhakti means 'by devotion.' We are linking ourselves to Ka.
"Ka is a name for God in His all-attractive feature." Viujana
directed the crowd's attention to Dmodara's blissful dancing form. "And
Hare is the energy of the Lord [pointing to rmat Rdhr], who
helps us to serve Ka. Rma means that God is the reservoir of all
pleasures.
"These instruments are so simple that any of you, if you Like, can sit
down with us today and learn to play them. This is a tamboura, which
creates a beautiful curtain of sound. This is a two-headed mdaga drum,
with low and high heads made of clay. These are karatlas, which jolt
our sleeping consciousness, awakening us to spiritual life." By this simple
musical lesson he had totally captivated the audience. "And the
instrument I am playing is a harmonium, which harmonizes all our
desires at Ka's Lotus feet."
And with this, Viujana embarked upon yet another transcendental
voyage on the waves of Ka krtana. While the devotees chanted and
distributed prasdam, I searched the crowd, Looking for potential new
candidates. Already in the last week three young men had joined. At
first Viujana was not agreeable. "Where will they stay? The bus is
already full," he had objected. But I had convinced him that our real
business was to increase the number of devotees. One of the young men
had even made a substantial donation, which was greatly appreciated, as
Viujana's small traveling party of three brahmacrs had recently
returned, but their book sales and collections had been less than
expected. Of course, there were no great financial worries, but
Viujana wanted new clothes for the Deities, and Daylu was always
ordering spare parts for the bus. The donation I had secured made him
hopeful that more might come in the future. He had joked with the
devotees, telling them that this was his plan all along; "I'll bring Tamal
Krishna Mahrja back to America, and then all my problems will be
solved." The men in the party had begun to see us as an undefeatable
combination. And gradually our numbers were increasing. Joel, rotund
and bushy bearded. had been the first to join, attracted by the krtana
and prasdam. It had taken days to convince him to give up his faithful
companion of many years, a large collie dog, who would sit loyally beside
him as he played the tamboura. John had followed the next day, a
burned-out hippie with a bad smoking habit. Then came Lonnie, a black
drummer who felt kinship with me and discussed jazz and the spiritual
quest that many black musicians were now making.
Gary had driven his Datsun pick-up from Seattle, where he worked at
the Boeing aircraft plant. He had already known about Ka
consciousness and was using his vacation to attend the upcoming Ratha-
ytr Festival.
Sixteen-year-old Julian joined with his parents' blessings. They were
liberal-minded Berkeley intellectuals and had raised him with a loving
but far too permissive approach. Julian had brought them to meet
Viujana and me, and they had enjoyed speaking with us and learning
that their son would be well Looked after and at the same time receive a
spiritual education.
And Patrick had flown in from New York the day after graduating from
St. John's University. He had met me during the Sunday feast program
at the New York Temple and after hearing me speak had become
convinced to give Ka consciousness a try.
Today I noticed a slightly-built young man with fine, close-cropped hair,
standing close to the krtana. I casually moved near and, trying to
approximate his cool, detached mood, offered, "It's more than just music.
It's a way of life."
"I know. I am a Buddhist. I've been practicing meditation and
chantingonly with a different mantra."
"It must be difficult all alone," I suggested, feigning half interest.
"Yes, it's been very difficult," he admitted, his eyes meeting mine for the
first time. We walked together along the university grounds, which
included a large stand of trees. Personalism, I explained, is much more
logical and satisfying than impersonalism. Buddha had come for a
certain reasonto teach nonviolence. He was a genuine incarnation of
God but had to conceal his theistic purpose by denying Vedic authority
and covering his teaching under the veil of impersonalism in order to
convince his atheistic followers. If one understood his mission, which
was the ongoing mission of the Supreme Lord, one would respect his
godliness while rejecting his instructions. His teachings were especially
aimed at a particular class of men who had become very sinful,
mercilessly slaughtering animals in the name of scripture. Such people
were not prepared to devote themselves to God, but Buddha's hope was
at least to get them to give up their irreligiosity by practicing ahis,
nonviolence.
"You have already come to that stage, because you have accepted
vegetarianism. Now why not go forward and try to understand what
Lord Buddha actually wanted? Buddha is a person, because God is a
person. But not like you or I. His form, personality, activities, abode, and
associates are all fully spiritual. And we are also by nature spiritual
personalities with the potential to have a Loving relationship with Him."
We had come through the campus to find the devotees readying to
depart. We boarded the bus together, and sitting among the devotees, I
introduced Al to each of them. Prasdam and a full evening of chanting
and discussions convinced our new friend that he had found a
philosophy and association more fulfilling than impersonalism. The next
day I arranged for Dhadyumna to fly with him to San Diego, and
together they returned with his personal effects.
The days passed quickly, May through June, as Viujana and I preached
together, preparing a garland of jvas to offer at Rdh-Dmodara's lotus
feet. The boys who joined were diverse types: educated or high school
drop-outs; penniless or with credit cards and automobiles; whites, blacks,
Christians, Jews, agnosticsAmerica's unwanted children in search of
the truth. Dissatisfied with the goals their authorities lauded, they had
tried drugs and sex, religion and irreligion, without finding any
satisfaction. rla Prabhupda had arrived in the midst of a storm of
great discontent, in which millions of young people were questioning,
and often demanding, the removal of established traditions. But it was a
negative rebellion, lacking meaningful direction. There was justification
for their dissatisfaction, but without positive alternatives the result was
simply widespread frustration and disappointment.
Then rla Prabhupda had come. He came not with the false promise of
hope or with a self-concocted mysticism; he had brought a genuine,
timeless solution. The problems he found were not newly created, but
were manifestations of an underlying flaw: man, a spiritual being, had
become trapped in the material world. The only remedy was for him to
return to his original nature. By revival of one's lost Ka
consciousness, all apparently unique problems would at once be adjusted.
This was rla Prabhupda's conviction based on the authority of stra.
The great sages of the past had already foreseen the anomalies of this
age. They would not be surprised at man's current afflictions; rather,
they had predicted that there would be even further deterioration as the
Kali-yuga progressed. In delivering the message of his spiritual
forefathers, rla Prabhupda, unlike America's leaders, was not
confused by the menacing face of youthful rebellion. Instead of wasting
time with planning commissions, drug rehabilitation schemes,
alternative education, military draft, and prisons, he was applying the
age-old counteractive Ka consciousness. And invariably, if
someone took the medicine, it worked.
We had tried it and we were convinced. And our conviction was equaled
by our gratitude for that person who had helped us. We were enchanted
by Lord Caitanya's mercy, and that enchantment was contagious. Now,
with the new men who joined, we had the opportunity to repay in part
our indebtedness to Prabhupda by offering them the compassionate
mercy of Lord Caitanya. Like overly protective guardians we nurtured
our new siblings with an enriched diet of krtanas, prasdam, philosophy,
and the best that our association had to offer. We took special care to
establish them firmly in a life of regulated devotion, to put a sense of
order into their previously undisciplined existence. And consistent with
our own experience, they underwent a total transformation of character
and gradually emerged as aspiring Vaiavas.
News spread quickly of the two sannyss' preaching. Devotees from
neighboring San Francisco crossed the Bay, eager to associate with two
of Prabhupda's senior sannys disciples. First to come was my old
friend Jaynanda, now married. Tripurri visited, bringing Kavicandra
and some of the other airport distributors who preached at the San
Francisco airport. Kavicandra, Like Jaynanda, was a householder but
had been traveling away from his wife, cultivating a spirit of
detachment. They came early in the morning in time for magala-rati.
Everyone enjoyed the lively krtanas led by Viujana and the special
mercy afforded by being with Rdh-Dmodara in the intimacy of a
traveling temple.
The visitors felt strengthened by the atmosphere of renunciation, not so
easily available in the temples, where there were so many women.
Viujana strictly maintained a principle of not preaching to women.
Seeing that I was bent on making new devotees, men or women, he had
sagaciously directed, "Whenever you make a woman a devotee, you lose
one man." (He was referring to the fact that women had to be married
eventually, and there was the possibility that the men would become
absorbed in household life and thus be diverted from preaching
activities.) At least for our party of sannyss and brahmacrs
living on a bus, it was sober and practical advice. The result was an
undisturbed atmosphere free from sexual agitation, and this was
certainly an added attraction to the visiting devotees, who Loved the
pure preaching mood that was sustained throughout the day.
Counting the new recruits, our once-little party had grown to a
considerable size. Viujana could easily contend with five or six
brahmacrs, but things had now reached proportions beyond his
capacity. He preferred chanting and worshiping Rdh-Dmodara,
gladly leaving other matters in my hands, and for my part I was happy to
assume more responsibility, especially for managing. I had come to
America to preach, but preaching did not exclude management.
Prabhupda himself was involved in so many managerial affairs,
accepting them as an integral part of the preaching missionexpert
management facilitated successful preaching.
After my two-month "vacation," I was eager to make use of the personal
training which I had received from rla Prabhupda. There had never
been enough money to make keeping accounts worthwhile, but now I
felt obliged to properly account for the donations received from the new
men and, if possible, to save for future expansion. If our party continued
to increase as it had in the past month, we would soon outgrow our
present bus. Viujana simply smiled at the thought of this. The 1960s
Greyhound bus had been the ultimate fulfillment of all of his envisioned
needs, present as well as future, and he had been prepared to continue
for years with this small band of men holding daily festivals for Rdh-
Dmodara. Now Tamal Krishna had come and disturbed everything. But
judging from Viujana's increased enthusiasm, it was actually the type
of disturbance he had prayed for.
After the forthcoming Ratha-ytr festival we would be heading
northeast, following a state fair circuit which would have us circling the
U.S. in only a few months' time. Viujana's plan was to follow the sun.
As long as the weather remained warm, he would tour the northern
states, heading south as soon as he saw the autumn leaves begin to fall.
His main concern was that the daily festivals for the pleasure of r r
Rdh-Dmodara should not be interrupted. Usually these were held at
university campuses, but during the summer, when the students had
their holidays, the state fairs were a suitable alternative for contacting
large numbers of people.
Jerry's house became a beehive of activities. On the grassy front yard,
Hsyagrm and Russell began constructing a new booth to be set up at
the fairs. Daylucandra and a recently reclaimed "old bhakta," Vipra
dsa, gave the engine a minor overhaulit had passed the 500,000 mile
mark (not uncommon for diesels, they assured me). And Dhadyumna
played the part of an older brother to all of the men, aided by Aja dsa, a
former member of the rock opera troupe who had just returned. In the
past he had been a valuable assistant, and Viujana was pleased to
again have his help. With nearly two dozen men devotedly engaged in
Their service, it appeared that r r Rdh-Dmodara were making
transcendental plans to bestow increased blessings upon the American
people.
With the Ratha-ytr festival only two days away, devotees from all over
the West Coast had begun to assemble in San Francisco in preparation
for the event. It had become a yearly tradition which even rla
Prabhupda always tried to fit into his busy worldwide travels, and this
year was no exception. Bhakta dsa, the San Francisco temple president,
had received confirmation that His Divine Grace would definitely he
attending.
The devotees now waited expectantly at the San Francisco Airport.
Prabhupda was arriving from Chicago, where he had just presided over
a similar Jaganntha festival. More than one hundred devotees pressed
together, their excitement increasing, as the plane's arrival was
announced. For our men who had recently joined, the first sight of their
spiritual master would be a moment they would never forget.
While the other enthusiastic disciples would be seeing their spiritual
master for the first time after a year or more, my situation was somewhat
different. My mind was a contrast of emotions. I was Prabhupda's
secretary, and until recently I had served him in so many confidential
ways. While others had carried out his instructions in separation, my
every act had been done under Prabhupda's scrutinizing supervision.
There had been no time for personal affairs, nor the liberty to do things
my own way. The freedom of discretion that most devotees took for
granted had simply not existed for me. I understood the meaning of
servant in a dimension not easily available to others. As a result I had no
separate independence from rla Prabhupda. Though at times I had
felt restricted, I knew that those were moments of weakness, of
conditioned rebellion.
To be an instrument of the spiritual master's will at every moment is the
goal of all sincere disciples. And yet in leaving India I had expressed my
own desire, perhaps even contrary to rla Prabhupda's. I had tried to
push this disturbing thought out of my conscience, but now, upon his
imminent arrival, this was no longer possible.
With a great exaltation the devotees suddenly surged forward as rla
Prabhupda now appeared in their midst. Karatlas, drums,
conchshellsall simultaneously sounded, heralding Prabhupda's
arrival. The devotees went wild on seeing their spiritual master. While
some offered obeisances, others tripped over prostrated bodies as they
attempted to be near Prabhupda, who walked with great dignity
through the broad corridors towards the waiting limousine. Others, in
their eagerness to keep up, jumped up on the ticket counters and ran
along, sidestepping the airline personnel, who could only stare in
disbelief. With Prabhupda and his secretary settled in the limousine, I
got in beside Bhakta dsa, who was driving. The exuberant welcome
offered by his loving disciples made Prabhupda reflect upon the
constant benediction he was receiving from his Guru Mahrja. As the
car accelerated on the highway, Prabhupda declared, "Bhaktisiddhnta
has arranged for all of you to take your birth in America just to assist
me. You are all a part of Lord Caitanya's sakrtana party." We waited
for rla Prabhupda to speak further, but he remained silent for some
time. Then he began, "In Bombay the police have still not issued the No-
Objection Certificate. But Girirja promises that it is coming very soon
and then construction may begin. In the meantime I have told him to
try and offer other tenants money to vacate their flats, so the devotees
may have a proper place to Live."
Prabhupda's brief report of our Bombay affairs was especially meant for
me to hear. He was bringing me up to date on the situation from the
time of my leaving, reminding me of his deep concern for this special
project. It did not take much for him to stir my memory, since after two
years of continuous involvement the matter was still fresh within my
mind.
"How is Girirja doing? Are the life members helping him to deal with
the municipality?" I asked.
Prabhupda went on to describe in more detail the unfolding drama
taking place at Hare Ka Land, much Like a great general might
recount the latest exploits to one of his soldiers who had fought
faithfully by his side throughout the campaign. Clearly, the struggles of
Bombay were not yet over. And within Prabhupda's narration I
detected a suggestion, though unspoken, that I should resume my old
duties. But this soldier had retired and gone home. Now, Like one who
receives a notice to return to active service, I felt caught in a dilemma. I
was just beginning to experience the pleasure of a peaceful existence far
away from the front lines. But how could I deny my duty? Nor had I lost
my taste for a good fightone which in Prabhupda's opinion was the
best fight of all. That the present conversation was meant exclusively for
me and not for the others who also sat in the car revealed the intimate
dealings rla Prabhupda shared with his India G.B.C. secretary. To
serve in such a capacity meant to share Prabhupda's confidence in
many ways. It meant enjoying his association eight to nine months of
the year. I had been nourished on this intimacy, and I was not sure that I
was prepared to be separated from it altogether. But such close
connection bore the heavy price of continuous pressure and tremendous
responsibilities. Factually, it meant giving up my newfound freedom of
preaching with Viujana in America.
The devotees had arranged for one of their apartments to be used as
quarters for rla Prabhupda. In the evening all of the leading men
gathered for His Divine Grace's darana. Many had never before sat
personally with rla Prabhupda; it was a benediction they had earned
through steady, faithful service to his preaching mission. While
Prabhupda was away in India they had remained inspired, meditating
on him in separation, and now they were able to relish with great
excitement his rare presence.
Bhakta dsa, as the host of the festival, spoke up first, introducing the
devotees of his temple who had worked especially hard throughout the
year. rla Prabhupda smiled, personally acknowledging the record of
each of his disciples' devotion. This individual recognition by the Lord's
pure devotee was so deeply satisfying that within his heart each disciple
dedicated and rededicated his life to the lotus feet of his spiritual master.
The room was surcharged with loving emotions never to be found in any
material dealings. These exchanges of love were only possible in such a
spiritual relationship and were neither available nor comprehensible to
those in mundane consciousness. The spiritual master-disciple
relationship was not an exploitive one, as exists in ordinary affairs. The
guru was uplifting his disciples by Ka consciousness, which evoked a
natural and eternal gratitude from the hankering devotee. For
mundaners, unable to perceive the spiritual gift that was being
exchanged, the entire meeting would have seemed perplexing, perhaps
even without purpose. But for the congregation of devotees it was a
moment of great fulfillment, a time they would Long cherish.
The temple presidents came forward, each humbly presenting rla
Prabhupda with a small gift. It was a way in which they could in part
express the gratefulness for what rla Prabhupda had done for all of
the devotees they represented. Their indebtedness was not something
easily repayable, but their small, spontaneous offerings were at least a
token of their heartfelt appreciation. rla Prabhupda had entered their
Lives, redirecting their destructive courses by showing them how to
dedicate all their activities for Ka's satisfaction. And Prabhupda's
acceptance of their small monetary offerings was actually done on behalf
of Ka. The money would be used in spreading Ka consciousness,
not in any way for his personal sense gratification. rla Prabhupda's
disciples had no doubt whatsoever of their spiritual master's integrity.
He was not some cheater who had come, empty-handed, from a foreign
land to satisfy his material needs. He was tmrmaself-sufficient and
fully satisfied in serving Ka. His leaving vndvana, his coming from
the spiritual world of Ka's eternal pastimes, was for their benefit
alone. They each knew of the great austerities he was undergoing on
their behalf to pick up such fallen and degraded souls. He was the Lord's
confidential servitor, His mercy incarnate.
rla Prabhupda was deeply moved by the reverent feelings of his
disciples. While smiling, sharing the joy they felt in being with him, he
was feeling equally thankful to them for helping him in serving his Guru
Mahrja. With great humility he denied his own personal worth,
discrediting himself for whatever had been accomplished in spreading
Ka consciousness throughout the world. Speaking in an emotional
voice, Prabhupda hooked his right index finger through his neck beads
and, holding them forward, said, "This is my dog tag. I am simply the dog
of my spiritual master. If anything great has been done, it has happened
by the order and intense desire of His Divine Grace Bhaktisiddhnta
Sarasvat hkura. Personally I do not take it that I have done anything
at all. If there is any credit, it is that I have tried to deliver whatever I
have received from him without change."
Everyone sat in great wonder, humbled in the presence of Prabhupda's
overwhelming humility. Each had felt proud of the service he was
performing, yet their spiritual master had considered his own
accomplishments as insignificant. Once again Prabhupda was teaching
them the ideal character of a Vaiava. As soon as they thought they
had made a little advancement, they were reminded of the great
improvement which yet was needed to reach the highest standard of
Vaiava perfection.
Prabhupda's purpose was to encourage his disciples. Seeing that the
presidents had each been vying to present him with the largest check, he
encouraged their competitiveness by asking, "So, who has given the
most?" Everyone laughed, wishing that they had been able to give rla
Prabhupda even more. His secretary brought in a letter from his
sannysa disciple Guru-kp Swami, sent from Japan. Prabhupda
carefully opened the letter and, finding that it contained a check, held it
up to the light to read the amount. With a great smile Prabhupda
declared, "Guru-kp Maharaja is the winner! He has defeated all others
put together!" And all of the devotees chanted "Jaya!" in appreciation of
their Godbrother's outstanding service.
The American devotees liked this challenge and competition, and I was
no exception. Sitting as one of them, I would like to have entered the
competition also. Guru-kp Mahrja, while still a brahmacr, had
assisted me when I had first taken sannysa. Now he and his Nma
Haa party were achieving unparalleled success.
There is a certain mellow that comes from serving rla Prabhupda in
separation. One has a distinct identity, a feeling of being able to make a
tangible offering to one's spiritual master, which is not as apparent when
one is serving in his physical presence. I felt this was a principal cause of
my having left India. There, to a certain extent, there was less a feeling
of distinct identity in terms of offering service to rla Prabhupda. In
India one served more in the capacity of an assistant, always subordinate
to rla Prabhupda, who was usually present to personally direct the
preaching and organizing. There was less of a chance to visibly excel and
to be recognized for one's accomplishment. The reciprocation which I
had witnessed this evening between Prabhupda and the temple
presidents was different from anything I had seen while in India. They
were a little more on their own. Prabhupda had once explained, while
correcting an extravagant expenditure we had made in Mypur for a
bullock cart, that he permitted the American devotees to spend in any
way they wished, since they earned the money themselves; but in India,
where he was personally working, we would have to be very strict in all
of our expenditures. After four years of such close supervision, I wanted
the opportunity to push out on my own and use what I had learned from
Prabhupda to achieve something which I could then offer to him. It was
not that I wanted to be independent of him in any way. It was merely a
different taste in the mood of serving my spiritual master, and I hoped
that he would also see it in that way. As I came to realize, however, rla
Prabhupda had other points to consider as well.
While I had been seeking to establish myself in a new service in
America, ISKCON's affairs in Bombay and elsewhere in India had not
gone on as smoothly. Though Serial Prabhupda personally took
responsibility for all of the preaching programs, he depended heavily on
his India G.B.C. man to assist him in coordinating everything, especially
when he left for preaching in other parts of the world. Prior to my
leaving India, he had written to another G.B.C. man, Rpnuga dsa,
complaining that this change should have been discussed at the annual
Mypur meeting, where a replacement could have been selected. But
instead of the G.B.C. body relieving him of this matter rla Prabhupda
had had to assume the responsibility. Karandhara dsa, the former zonal
secretary for the West Coast, had been Looking for a new assignment, so
Prabhupda had tried him. But hardly a month passed before
Karandhara resigned, complaining he was not feeling strong enough to
handle the complex affairs of Indian management. So again the problem
had fallen upon Prabhupda's shoulders, and he had carried it with him
to America.
To facilitate the large number of devotees who had come to observe the
Ratha-ytr celebration, residence for them was arranged at a nearby
hall. Wishing to be near Prabhupda and the festival site, we had moved
our bus to San Francisco and parked it outside the hall. I had promised
the new men that I would personally take them to meet their spiritual
master. Although in America rla Prabhupda was no longer in the
habit of meeting each and every devotee, as in the early days when I had
joined, owing to my close relationship with His Divine Grace I felt
confident that he would not deny them this personal interview. First,
however, they would have to prepare themselves properly. None would
be allowed to see rla Prabhupda unless clean-shaven and wearing a
fresh dhot. These were the standards which had pleased rla
Prabhupda when I had formed the first sakrtana party six years ago in
San Francisco. Sacrificing one's long locks of hair was an act of
surrender, a necessary prerequisite for acceptance by the spiritual master
as a bona fide candidate for initiation. Only Gary, our Boeing mechanic
from Seattle, had resisted. But Aja had cleverly tricked him,
"accidentally" gouging out large patches of hair while supposedly giving
him a trim. Horrified at his now ridiculous appearance, Gary had finally
ordered Aja to shave it all off.
The morning after the presidents' meeting, I marched my small troupe of
men to Prabhupda's house, directing that they wait outside until called
for. rla Prabhupda was eager to speak with me. He first expressed his
appreciation for the sincerity of his American disciples. It was only due
to their cooperation, he said, that this movement had spread so quickly.
When he had originally come from India, he had regularly visited the
Scindia Steamship Company, inquiring when the boat would he
returning. But somehow he had remained, and soon Ka blessed him
by sending so many devoted young men. Prabhupda paused reflectively.
"So, are you ready to return and once again take up the management?"
Prabhupda gravely inquired, changing the subject.
It was just as I had feared. I wanted to be submissive and yet truthful in
my answer. "I would rather remain in America. I think that I should
preach now," I offered suggestively.
"That is all right for you to say, but do you think that I can give up
management so easily?" "No," I meekly responded.
"No, I cannot, but you will!" Prabhupda was visibly displeased with my
unwillingness to accept his proposal. Although he had not made it an
order, his desire was clear.
"But the preaching is very good here." I wanted to explain myself rather
than pose any arguments.
"Preaching means results," was Prabhupda's abrupt retort. He did not
seem ready to entertain any further explanation. His mood was
decisively firm.
I felt in a quandary whether or not to say anything more. Remaining
silent meant returning to India. But there was no question of disagreeing
with my spiritual master. I thought to make one final attempt. "There
are results already." "Show me those results," rla Prabhupda
demanded. Immediately I asked to be excused for a moment and ran
down the stairs to my waiting bhaktas. I told them to follow quickly, that
Prabhupda was eager to see them, and dashed again up the stairs. With
the door open, I ushered them into rla Prabhupda's room. One by one
they entered, each handing His Divine Grace a long-stemmed red rose
before offering full obeisances in front of his desk.
rla Prabhupda beamed, his pleasure increasing as each of the ten new
men came before him.
"Ahh, this is really preaching!" rla Prabhupda gave me a look of
complete satisfaction. "This is the right field for you. Keep at this and
make hundreds and hundreds of such devotees," Prabhupda blessed.
"Now you are all very fortunate to have taken up Ka consciousness.
Yon follow Tamal Krishna Mahrja. He is my senior disciple, and I
have trained him in all respects, so learn everything from him."
Prabhupda was completely blissful, I was blissful, and so were all of the
men. My spiritual master had somehow agreed to my request by taking
everything as an indication of Ka's supreme will. I felt ecstatic.
"Prabhupda, will you come downstairs and see Rdh-Dmodara? They
are waiting to be greeted by you in Their bus." As a compassionate father
wishing to please his son, Prabhupda smiled affirmatively. Within
minutes he was moving down the stairs like a young man, relishing the
mood of his sannys preachers. With a helping hand he ascended into
the bus and entered the temple room. r r Rdh-Dmodara were
bedecked with unlimited varieties of jewels and delicate flowers, Their
beauty many times increased in anticipation of seeing rla Prabhupda,
Their pure devotee. Although it was only a bus and therefore a rather
simple temple room, Prabhupda offered full daavats before the altar
of r r Rdh-Dmodara. After taking Their caramta he stood
respectfully for a long time, admiring Their transcendental appearance.
"They are very, very beautiful. Who has dressed Them?" Viujana
Mahrja explained that he personally took care of Their worship.
"Thank you very much," Prabhupda told Viujana, who stood nearby
holding a cmara fan. "All glories to Rdh-Dmodara and Their
traveling party!"
"All glories to rla Prabhupda!" we all responded together. I felt so
joyous and thankful to rla Prabhupda for making everything turn out
so perfectly. Had he not approved, my service in America would have
become illicit. If it did not satisfy him, then what was its value? I would
have rejected it and returned to India. But rla Prabhupda, knowing
Ka's plan, had thought otherwise: "Let this sannys preach. If he can
be successful, then that is the best service to Ka. Somehow or other
things will go on, but the preaching must go forward."

CHAPTER FOURTEEN

CHAPTER FOURTEEN
Come Travel with Us

Were a foreigner, especially a non-European, to be asked what he found

most impressive about America, the answer might most likely be that the
American highway system was her foremost achievement. Anyone who
travels widely could hardly disagree. While other countries have
developed extensive railway networks, Americans prefer highway travel
to any other means of transport. In part it is a matter of economics. The
privacy and convenience of traveling in one's own vehicle is simply
unaffordable on a mass scale in most nations, and although there are
countries in Europe with equally sophisticated road systems, the sheer
vastness of America makes hers unique. Both the state and the federal
governments assign substantial portions of their budgets to maintain and
improve highways, and private enterprises in the form of restaurants,
hotels, gas stations, camping grounds, amusement parks, rest stops, and
tourist attractions all have a thriving business catering to the needs of
the American traveler. The result is the largest automobile industry in
the world, and a similarly huge foreign import market.
I studied the road map as Daylu-candra eased the bus into its eighth
gear to easily overtake the slower traffic on the right. The bus was many
times more powerful than the small vehicles we passed. As in the big
semis and other overland buses, we sat high above the ground, cruising
at seventy-five miles an hour. From the bus's temple room, through the
arched doorway I was leaning against, came the reverberations of the
rati bells, mdagas, karatlas, harmonium, and voices singing. I opened
the door to see fifteen blissful brahmacrs dancing ecstatically to the
tune of Viujana's harmonium. Through their swaying bodies I caught
sight of r r Rdh-Dmodara enjoying Their evening rati. Their
jewels moved to and fro with the motions of the bus as They seemed to
especially take pleasure in this traveling worship. The entire atmosphere
was alive and spiritually vibrant; our bus was like a transcendental
spacecraft from another world. Actually, it was. I laughed merrily, telling
Daylu what was going on in the rear. At that moment another bus was
passing us, its passengers all crowded together, standing up at the
windows and staring in total disbelief at our bus. Shaven-headed
devotees bouncing up and downit was unbelievable! They returned
our waves with big smiles, unaware of how fortunate they were during
their mundane travels to receive the blessings of Rdh-Dmodara on
the move.
Daylu-candra guided the bus carefully down the narrow trail leading to
a secluded campsite. By now it was 11:00 p.m. It had taken longer than
he had calculated to reach the camping grounds I had selected earlier
that evening. Daylu looked inside the temple room to find all of the
devotees fast asleep, with me lying just beside the altar, next to
Viujana Mahrja, followed by all of the brahmacrs packed tightly
together. Without anyone to help, he got out and connected the bus to
the water and electricity lines supplied at the campsite. After driving
seven hundred miles and crossing the states of California, Nevada, and
Utah, he was totally exhausted. Taking his sleeping bag to a solitary
picnic table, he stretched out on it and immediately fell asleep.
Viujana and I rose first and took our showers in the bus. While
Viujana was preparing a morning offering of kir for the Deities, I
roused the brahmacrs to take their baths. Within a half hour everyone
was back, clean and wide awake to greet r r Rdh-Dmodara with
magala-rati. Rmcrya, who usually traveled separately in the
sakrtana van, offered rati. While traveling in separation from the
party he devoted all of his spare time to making Their Lordships'
specially designed jewelry, and returning to the bus was an opportunity
for him to offer Them even more personal service. It was natural to
constantly think of Ka when living in such close proximity to Him.
All day long while traveling we sat in the presence of Rdh-Dmodara,
singing for Them, chanting, and reading. There was no place to hide, to
take shelter of my. It was hard to imagine a better arrangement for
becoming Ka conscious.
I had asked Viujana Mahrja to please allow me to assist him in
worshiping Rdh-Dmodara. This morning my training began. Behind
closed curtains, Viujana kneeled on the first step of the altar while I
sat to the side, watching silently as my Godbrother performed
confidential service for the Deities. First he removed Dmodara's flute
and crown and then proceeded to take off Their night clothes. As
beautiful as Rdh-Dmodara were when fully dressed and jeweled, this
was surpassed by Their natural beauty. Dmodara's bluish-silver body
had a carved dhot with a cdar that flared on both sides. He also had
natural bracelets, as well as a beautiful mukua. Rdhr wore a finely
decorated natural sr. These were all unusual features, for normally
Deities made of metal lacked such detailed ornamentation. How special
Rdh-Dmodara were in every way!
Viujana carefully removed the tilaka and dots of sandalwood pulp
from Dmodara's face and tulas leaves mixed with sandalwood from His
lotus feet. Then he began to massage Dmodara's body with scented
aguru oil. Next he took a soft paper towel and rubbed a slightly abrasive
mixture of powder and lemon juice along Dmodara's silver body,
beginning at His lotus feet, on to His legs and thighs, His waist, broad
chest, bending arms, and finally His lotus face with finely chiseled nose,
circling around His lotus eyes. Dmodara stood smiling, His large lotus
eyes looking out from the beige polish now covering His body. From the
kitchen came silver bowls with warm scented water to bathe Him. As
Viujana carefully removed all traces of the polish paste, Dmodara's
glistening and effulgent form again became visible. With a soft towel,
Viujana carefully dried His body.
The entire procedure was repeated for rmat Rdhr. She had been
waiting patiently beside Dmodara, Her body casually wrapped in cloth.
rmat Rdhr emerged from Her morning ablution with the
complexion of the radiant golden sun. Again Viujana turned to
Dmodara. He took fresh tulas leaves and, smearing them with
sandalwood pulp, applied them to Dmodara's lotus feet. Very expertly
he decorated Dmodara's lotus face with dots of sandalwood pulp, which
made His smile even more pleasing to behold. Finally, with great
surrender, Viujana pressed the lotus feet of rmat Rdhr and
Lord Dmodara to his forehead, praying that They please bestow Their
mercy upon him.
The entire time I had been sitting, transfixed, watching everything with
undeviating attention. Tomorrow I would begin to perform this personal
service. From my readings I knew that it was my spiritual master who
was actually engaging me in serving Rdh and Ka. By his kindness
he was introducing me to Them and allowing me to assist him in Their
intimate worship. Ka had kindly assumed this Deity form of earthly
substance to allow a conditioned soul like myself to approach Him even
with material senses, which would thus become purified by contact with
His transcendental body. Although the Deity might be made of material
elements, these become transformed into spiritual energy, having been
accepted by the Lord as His transcendental body through the prayers of
His pure devotee. Though the materialist might have difficulty in
understanding this transformation, I found nothing confusing.
Prabhupda had explained that the Lord has multifarious energies which
He employs at different times. It is no more difficult for Him to convert
material energy to its original spiritual nature than for an expert
electrician to manipulate the same electricity for refrigeration or,
conversely, for heating. Therefore one should never see the form of the
Deity in a mundane way, thinking that He is made of stone, brass, etc.
His body is made of sac-cid-nandaeternity, knowledge, and bliss.
By this training from my spiritual master I was able to perceive Rdh-
Dmodara with devotional eyes. Seeing Ka with perfection has been
described by the great authority r Brahmj:
 premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu viokayanti
ya ymasundaram acintya-gua-svarpa
govindam di-purua tam aha bhajmi
"I worship Govinda, the primeval Lord, who is
ymasundara, Ka Himself, with inconceivable
innumerable attributes, whom the pure devotees see in their
heart of hearts with the eye of devotion tinged with the salve
of love." (Brahma-sahit 5.38)

Such transcendental vision is only possible by the mercy of guru and

Ka. It is not available to those in material consciousness, because
Ka cannot be understood with one's blunt material senses. Submissive
hearing of Ka's glories strengthened by conclusive arguments to
establish scientifically His transcendental position is a necessary
prerequisite before one's mind, intelligence, and senses are sufficiently
purified. With conviction one will be able to behold the form of the
Deity undoubtedly as the Supreme Personality of Godhead Himself.
Without undergoing the standard process of training it is useless to put
forward one's limited comprehension and make judgments in regard to
this transcendental science. The transcendental reality of Ka in His
Deity form is a fact known only to those willing to undergo the
methodical experiment as described in authorized scripture. There is no
question of blind faith.
Viujana Mahrja signaled that he was now ready to begin dressing
Rdh-Dmodara. I carefully moved aside the Deities' curtain and
reentered the temple room to begin chanting my japa. The steady drone
of the brahmacrs' chanting of the Hare Ka mantra filled the air like
the sound of swarming bumblebees. As I chanted my rounds I watched to
see if the new devotees were attentively chanting. Joel's eyes were
closed, his head nodding, while Patrick's lips were still, his mind
absorbed in some distant thoughts. I called them both over and
explained to them the importance of hearing with concentration the
holy names of the Lord; they had to call upon Ka to awaken their dull
consciousness. I reminded Patrick of the Bhagavad-gt verse we had
studied the previous day, in which Ka instructs that a yog must bring
his mind back from wherever it wanders. This would be automatically
accomplished by the chanting of Hare Ka. They both thanked me for
this helpful advice and promised to be more vigilant.
I heard Daylu gathering in the extension cord and water hose
connection, making the bus ready for departure. We would have to get
an early start to cover the remaining thirteen hundred miles and to
reach our destination. Suhotra dsa, the sakrtana leader, would be
driving the van, and I promised Gary that if he drove his Datsun for the
first shift I would send a replacement after a few hours. Daylu engaged
the ignition and within minutes we were on the road again, headed for
our first destinationMinot, North Dakota.
The North Dakota State Fair, held annually at Minot, was perhaps the
most important event of the year for the state's residents. Not only was
it attended by the citizens of Minot, a city just near the U.S.-Canadian
border, but people would come from as far away as the adjoining states of
South Dakota, Montana, and Minnesota. It was an opportunity for them
to learn of the latest developments in agriculture and a chance to be
exposed to new ways and ideas. Farmers, businessmen, housewives,
young and oldthe state fair had something to offer everyone in the
family. Housewives clustered around the demonstration of a potato
peeler supposed to peel a potato in less than ten seconds, while farmers
surveyed sophisticated John Deere tractors almost as large as their
houses. There were competitions for hog calling, log splitting,
watermelon eating, prizes for the biggest squash and best milking cows,
and an amusement park with a merry-go-round, bumper cars, and "The
Cyclone," a dangerous ride for only the most daring. And . . . on the
main esplanade between a haberdashery and a toy shop was a small
booth with the appealing sign "Matchless Gifts."
That was us. We had entered the fair as an Indian gift emporium, with
permission to distribute sample snacks and perform traditional Indian
music as a promotion. Certainly we were one of the fair's most unusual
entries. The farmers were astounded by our shaved heads and long
sikhs, but the young people were interested and liked our itemsthe
Spiritual Sky incense, the jewelry, and the casual Indian clothing we had
for sale. Though we made at least five hundred dollars' profit a day, our
main purpose was preaching. There was nonstop engagement answering
questions about our philosophy and selling Prabhupda's books. By
evening, when the crowds swelled, Viujana would bring Rdh-
Dmodara to the small stage we had set up by the side of the booth. We
had nicely colored lights and a small amplification system, which
attracted the crowds and made us the envy of all the other shops. On
into the late night we performed the timeless ceremony of sakrtana for
the pleasure of r r Rdh-Dmodara and the spiritual deliverance of
the North Dakotans.
Though the unregulated schedule was difficult to follow for our new
men, there was ample compensation. I gave them an extra class on The
Nectar of Devotion, while Viujana Mahrja taught them the art of
playing all of the instruments. With such nice association and opulent
prasdam they felt no inconvenience. For Viujana and I the
afternoons were an opportunity to spend time together while the others
looked after the booth. Along the freshwater brook which was winding
its way through the fairgrounds, we found an idyllic, uninhabited spot,
shaded and peaceful. With great contentment we absorbed ourselves in
reading Prabhupda's books, chanting japa, and discussing future plans.
To discuss Ka and His devotional service in such compatible
association was deeply satisfying. Lord Caitanya had relished Ka
consciousness along with His associates in a similar way. Topics of Ka
become sweeter and more comprehensible when discussed in the
association of devotees, who can together relish hearing Ka's pastimes
and examine the intricacies of offering Him service. This is the real
meaning of friendship in Ka consciousness, wherein one becomes
drawn closer and closer to Ka's lotus feet. One can render the best
service to one's Godbrothers and Godsisters by learning how to associate
in this manner.
There was sufficient time also to wander through the fairgrounds, seeing
the various exhibits and even speaking with some of the participants.
Viujana had toured the fairs previously and recognized a few of the
entertainers. He introduced me to a giant and her midget husband, to
whom he had given a book last year. They had had no difficulty
understanding that they were not their bodies. We also saw a young
soldier with his girl friend riding The Cyclone. Becoming nauseous she
vomited all over him, but as an affectionate lover he continued to
embrace her, undisturbed. We laughed heartily over this, impressed with
the bewildering power of Ka's my. It was an incident worth
remembering for tomorrow morning's class.
Viujana pointed out that although the amusement rides were quite
elaborate, they could be disassembled within minutes and stored
conveniently for travel. He envisioned creating a Vedic village arranged
in a similar mobile manner. Going further than our simple booth and
stage, it would provide a totally spiritual environment to take people out
of the hectic fair milieu. I agreed that the idea was very grand, but was it
practical? The set-up expenses would be enormous, and we would still
have to maintain a separate facility for the devotees to travel and live in.
Besides, I had noticed a major difference between our present
engagement and the one we had just left in Berkeley. The people who
came to the fair were not of the type who were likely to join us as full-
time devotees. No doubt they were being benefited by hearing the holy
name, taking prasdam, and buying our books, but we wanted to make
more devotees. This pleased rla Prabhupda and had convinced him to
allow me to remain in America. I doubted whether we would be able to
make any new men during our week at the fair.
Viujana admitted that this was a significant point. Before I had joined
him he had never thought of expanding his party. The fairs had been
lucrative and a good field for preaching. But there was no doubt that
they had attracted persons with a curious interest only, rather than
young men searching for the truth, as we had encountered in Berkeley.
If we wanted to make devotees, it would be better to concentrate our
energy on preaching at college campuses and in the larger cities. But we
had already booked a number of fairs and sent deposits to reserve spaces.
I felt convinced, however, that to continue the fair circuit was not the
best use of our time. On the other hand, I didn't want our deposits to be
lost. The only solution was that we divide the party. We now had two
vans, so Aja could take two of the men and handle the fair programs,
while the main party could search out more ideal places, where new
devotees could be made. I further proposed to Viujana that we
seriously consider purchasing more buses. It was becoming unfeasible for
so many men to travel in one vehicle. Besides, there was insufficient
engagement for everyone. Why not duplicate the program two or even
three times? We had good leaders in Dhadyumna and Aja, who could
certainly head up their own buses. Thus we would be able to launch a
multipronged attack on the forces of my and more quickly fulfill
Prabhupda's order to make hundreds and thousands of devotees.
Viujana could only shake his head in disbelief: "Soon we will be
competing with Greyhound!" As we had anticipated, the state fair ended
without a single new devotee having joined. The college campuses were
undoubtedly our best field, but in the middle of July most students were
on their summer recess. It seemed that the only alternative was to take
our festival program to the large East Coast metropoles and try to hold
street festivals, biding our time until the colleges reopened.
The route to Boston brought me again to Chicago, where I had visited
just two months ago on my return from India. Our arrival with
Viujana Swami and twenty brahmacrs made a great impression upon
the temple devotees, who were surprised at how we had been able to
make so many new men in such a short time. Apart from book
distribution at the airport, the temple managers had many schemes for
raising money through various businesses; but our program seemed to be
flourishing simply by preaching. The Chicago devotees watched as we
daily took Rdh-Dmodara to a nearby park adjoining Lake Michigan
for chanting and distributing prasdam. Could such a simple program
have yielded such substantial results? I tried my best to encourage them
to put aside their business ideas and depend upon pleasing Lord
Caitanya by performance of sakrtana-yaja. The devotees going to the
airport each day were experiencing great enlivenment through their
preaching work, but to remain behind in the temple all day managing
was a dry activity. Hadn't rla Prabhupda quoted rla
Bhaktisiddhnta as having said, "One who has life can preach"? But I
observed that a preoccupation with managing the complex affairs of a
temple somewhat obstructed one's natural enthusiasm for preaching.
And there were so many added problems caused by dealing with the
many temple women. Living only with brahmacrs on a traveling bus
was comparatively simple. The lack of space forced us to keep our
maintenance needs to a bare minimum, and with so little to maintain, or
only real worry was how to increase the preaching.
The temple president appreciated this. When he was too busy to meet
with some young men who had come to the temple, he sent them to see
the swamis on their bus. Viujana and I warmly welcomed them aboard,
sensing a great opportunity to make three new devotees. For the second
day we had been holding our festival in the park with little result,
perhaps because it was the middle of the week. It seemed, however, that
Lord Caitanya had been pleased by our effort and in reciprocation had
sent these sincere souls. They had not known each other previously but
had turned up at the temple at the same moment.
I selected the most forceful and outgoing of the three, Tracy, to focus my
preaching on. As he was interested in astrology, I explained that
astrology was one of the many subjects of the Vedas and proceeded to
detail the cosmology as presented in the rmad-Bhgavatam. From our
own experience Viujana and I knew that such occult interests were
difficult to translate into practical action. After Tracy revealed some of
his "out-of-the-body" experiences, we pointed out these were at best
temporary, if not completely imaginary. Through the process of Ka
consciousness he could he elevated to the transcendental platform
without ever having to come down to mundane consciousness. Spiritual
life was a tangible reality, as opposed to the subtle mental existence of
the astral plane onto which Tracy had been projecting himself. Genuine
spiritual realization harmonized all of one's daily activities such as
eating, working, friendship, etc. To actually experience what we were
describing would require some time. If he traveled with us for a month
he would be able to draw his own conclusions as to the effectiveness of
the bhakti-yoga process.
Tracy admitted that he had certain material attachments money, a
girlfriend, drugs. But he was ready to renounce everything if it helped
him to achieve a spiritual awakening. As a sign of his sincerity he
offered to begin by renouncing his money. Without hesitation Tracy
reached into his pockets and pulled out a handful of bills and change.
Though it was only three o'clock in the afternoon, I suggested that
Rdh-Dmodara would be very happy to wake up a little early to accept
such a nice offering from Their new devotee. Viujana at once rang the
bell and opened the curtains, waking Rdh and Dmodara from Their
afternoon rest to receive this spontaneous contribution. The other two
young men were impressed by Tracy's earnestness, and they also
expressed their willingness to travel with us. They liked the idea of
touring America with advanced sannyss.
To celebrate the occasion, Viujana distributed sweetballs in
commemoration of the three new souls surrendering at the lotus feet of
Sri-r Rdh-Dmodara. However, our party was rudely disturbed by a
loud knocking on the side of the bus. Looking out the window, I saw an
angry woman demanding that Tracy come out at once. "Who is that?" I
asked.
"It's my girl friend," said Tracy, without even having to look. Tracy's girl
friend looked like she meant business, so I advised him to go out and see
what she wanted. In a calm voice he explained to her how the swamis
had been kind enough to invite him to travel with them. They were very
advanced devotees, and he did not want to miss this opportunity. "What
about me?" she asked indignantly. "I'm going to renounce everything,
including you." That was all she needed to hear. Beside herself with rage,
she began to hurl all types of abusive language at Tracy, beating him
with her fists.
"Where is your money? Leave me your money! You're not gonna leave
me like this!"
"I can't do that," replied Tracy coolly. "I've already surrendered
everything I had to the swamis."
I was peering out the window when she caught my eye. Rushing over,
she demanded that I return her boyfriend's money immediately. I could
see that as long as she was so upset there was no sense in talking to her. I
advised Tracy to drive home with her and try to calm her down.
Grabbing his girl friend by her arm, he called out that he would get back
as soon as possible and we should be sure not to leave without him.
Word of Tracy's surrender reached the temple president's office quickly.
He was pleased. After all, this had taken place at his temple, and it was
he who had originally directed the new boys to speak with us. In all
fairness, he said, the temple should receive fifty percent of whatever
money was collected. I was astonished. What did the temple have to do
with it? The president could himself have preached to the boys, but had
been too busy. The money had already been offered to r r Rdh-
Dmodara, so how could I ask Them to return it? But he insisted that the
temple had its rightful claim to half of the share.
I found his attitude disappointing. Vedic custom dictated that visiting
sannyss should be hospitably received. Their presence was auspicious
because they would speak on the Absolute Truth for the enlightenment
of all present. Because of his renunciation, the sannys was naturally
seen as the spiritual master by the members of the other three ramas.
Of course, neither the temple president nor the other ghasthas were
ordinary, attached householders. They were fully surrendered to their
spiritual master and were living a simple lifestyle, depending on Ka
for all of their necessities. Nevertheless, as visiting sannyss, we were
eager to share the benefits that a life of renunciation and preaching had
produced. In the rmad-Bhgavatam the great king Maharaja Pthu,
after receiving instruction from the visiting Kumras, desired to offer
them whatever was in his possession. Since the temple president had
already offered everything to rla Prabhupda, at least proper etiquette
dictated he offer us a hospitable reception, free of financial
considerations. His present demand made me feel as if I were being
presented with a hotel bill. Perhaps I should counter in a similar way, I
thought.
I immediately went to the bus and drew up an invoice, charging the
temple for each of the lectures that Viujana and I had given. Though
transcendental knowledge is actually priceless, I fixed the value of each
lecture at fifty dollars. When I returned and presented the account to
the president, his wry smile indicated that he had been outdone at his
own game. Unwillingly he had to agree to withdraw his claim, and I then
dropped ours. But I was sorry that our visit had to end on such a sour
note. This unpleasant transaction had reduced the sublimity of
devotional association to a business transaction.
Though the matter had ended, I remained disturbed by such dealings
and decided to write rla Prabhupda of what I had encountered in
Chicago as well as during my visit to Los Angeles. My purpose was not to
complain about any particular individual, but to expose a tendency
which seemed to have been created perhaps because of economic
pressures. I also wanted to make a formal request for a loan from the
Bhaktivedanta Book Trust. If Prabhupda agreed, we would be able to
purchase two more buses. With three new men joining, the crowded
situation was becoming critical.
Tracy appeared as promised early the next morning. He had stayed up all
night trying to convince his girl friend to let him go. Finally she had
fallen asleep, exhausted, and he had taken the opportunity to leave
unnoticed. With Tracy aboard we were ready to depart from Chicago
and head for our next destination, the college town of Ann Arbor,
Michigan.
Ann Arbor, like its counterparts elsewhere in the world, is a town whose
development has centered around the growing needs of a university
population. The small shops and the one-or-two-story residences are
occupied primarily by students and professors. Unlike our Chicago
temple, which had taken over an institutional-style YMCA building, our
center in Ann Arbor was located in a typical student residence
conveniently near the campus. Devotees from Detroit had decided it was
more convenient and effective to have a permanent preaching center
there than to make the frequent journey of thirty miles to Ann Arbor,
and they had sent young, enthusiastic Badar-nryaa to be the
president. Having had little association other than that of his wife and
two brahmacrs, Badar-nryaa extended a warm welcome to our
party.
Although almost the entire student population was on vacation, we
remained true to our vow to Rdh-Dmodara by taking Them daily to
the sprawling quadrangular lawn which separated the university from
the town's commercial district. The early-August heat lulled the
atmosphere, broken only occasionally by breezes from the north. With
but a few curious townspeople and summer students to entertain, we
absorbed ourselves in the ecstasy of krtana, thanking Rdh-Dmodara
for allowing us to serve Them. Certainly we would have welcomed a
larger audience, as we had had at the state fair, but that was not within
our control. Our steadiness of purpose was the test of our sincerity, for
which Rdh-Dmodara would surely reciprocate.
Our faith was not disappointed. Richard, a good-natured follower of
Jesus, was attracted by our outdoor festival, while Tom underwent a
renaissance of spiritual awakening, finding Ka philosophy, music, and
companionship far more enlivening than the loneliness of a drug
experiment.
Richard recognized that our renounced and devotional lifestyle closely
paralleled the spirit of Christ, which he had thus far only read about in
the Bible. But to join our traveling party would mean to abandon an
apartment full of possessions. Reading the Bible had been easy, but now
he would have to act on his convictions by relinquishing his many
attachments. Taking two brahmacrs to boost his easily flagging morale,
Richard picked through the maze of his material belongings much as a
street urchin picks through garbage looking for something of value. At
last he settled on a few sets of clothing. There was one item, however,
which he found impossible to forsakea Brazilian butterfly collection
which had been a family heirloom for two generations. If we wanted him
to come, we had to take the butterflies as well. "Never mind," I said,
"Rdh-Dmodara accepts everyone," and I carefully put the glass-
encased collection of exotic South American insects into the farthest
recess of the bus's bays.
Tom found it difficult to make a firm decision on whether or not to join
us. He had nice intelligence and fine sentiments, but the after effects of
intoxication had left him in a highstrung emotional state. Finally, on the
day before our departure, I put my foot down and handed him an
ultimatum: Stay in Ann Arbor and waste your life or take to Ka
consciousness and return back to Godhead. Viujana's soft, charismatic
approach had attracted his heart, but my strong, uncompromising words
were necessary to push him to the final point of surrender. Thus two
more souls were added to the ever-increasing garland of jvas offered at
the lotus feet of r r Rdh-Dmodara.
Anyone engaged in distributing books or preaching to make devotees
knows that ultimately the results are arranged by Lord Ka. Certainly
our experience in Ann Arbor was testimony to this fact. Up until our
arrival, there had been hardly anyone to preach to, yet because of our
intense desire to serve our spiritual master's order, Ka had made it
possible for us to be successful in spite of the conditions being less than
ideal. However, rla Prabhupda had always advised that a preacher
should seek out the best field for spreading Ka consciousness, just as
he had done by choosing to come to America. So far we had tried a state
fair as well as a midsummer college campus, but neither had proven to be
ideal. Therefore, while Suhotra and our small book distribution party
were eager to try their luck in New England and Nova Scotia, Viujana
and I decided to try holding our next festival in a major city. It seemed
that Rdh-Dmodara desired to bestow Their blessings upon the
residents of Boston.
As our bus pulled in the driveway toward the parking area to the rear of
the temple, a band of brahmacrs charged out of the house onto the
front lawn with an ecstatic welcoming krtana. They had been waiting,
full of anticipation, for our arrival. To have two sannyss staying at
their temple meant extra classes, longer krtanas, and nearly twice as
many devotees. Judging by their bright, exuberant faces, I guessed that
this was a temple dedicated to preaching. The temple president, di-
keava dsa, brought us to a sunny and spacious room reserved just for
our use. di-keava, the leader of the brahmacrs, was young and
respectful. As he later explained to us, he had just assumed the
responsibilities of temple presidency. Up until that time he had been a
sakrtana party van leader, but Ka had made an arrangement for
him to change positions with the former president, Tray dsa. His
affable disposition and scholarly appearance, combined with his red-
cheeked youthfulness, made for a very winning personality, and as we
sat and talked I marked his eagerness for our association; he hoped to
benefit from our years of preaching experience. In the days that followed
he came frequently to our room seeking advice on many practical
matters. It was a great pleasure for me to be able to share with him the
many instructions I had received from rla Prabhupda.
News came from our mini-festival party. Aja, with the support of only
two fresh men and hardly any equipment, was making a brave attempt at
the Chippewa Falls, Wisconsin, State Fair. With no Deities, booth,
exotic instruments, or any other elaborate paraphernalia, Aja had
devised a makeshift fortune teller's parlor. While his two assistants
canvassed the curious fair-goers, Aja sat augustly within a small pup tent
filled with billowing incense, hoping to create a mystique of other-
worldliness to cover his rather ordinary surroundings. For those daring
enough to enter within, "Swami Aja," from beneath his turban, gazed
mysteriously into their future. A small donation was all he asked to tell
their fortunes. As an added bonus, at no extra cost, he gave them a
personal copy of an ancient book (rmad-Bhgavatam) which contained
interpretations of his elaborate foretellings. Rather than receiving some
useless speculation, those coming to see him actually did receive a look
into their future, for having the Bhgavatam to take home with them
would undoubtedly benefit their lives. Aja, one of rla Prabhupda's
most dedicated book distributors, thus accomplished in a most unusual
manner the sacred task of distributing the Vedic literatures.
For seven years Bostonians had accepted the chanting and dancing
Ka devotees with mixed emotions. Boston was the bastion of
American tradition, a landmark of historical events dating back
hundreds of years to the founding of our nation. It was a thriving
commercial center, the most important of the New England ports. But
most of all, Boston had now become known as the intellectual capital of
America. With Harvard, M.I.T., and many other leading universities,
Boston's intellectual community was the academic pacesetter, not only
in America but throughout most of the world. To have India's ancient
Vedic culture set down within their very midst was a contrast keenly felt
by many. Not only did it bespeak a historical tradition many thousands
of years older than their own, but there were obvious cultural and
religious differences as well. It was a not-so-silent challenge for those
proud of their centuries-old traditions.
For the professors and students, who numbered in the hundreds of
thousands, the obvious devotional approach of the bhakti school was
demonstrated by the public ceremony of chanting and dancing in the
streets. But in Boston this was as alien as could possibly be imagined
compared with the normally staid and clinically antiseptic atmosphere
of the university classrooms. Some, however, through various courses in
Indian history, culture, and religion, knew that there was a profound
philosophical background which sustained the devotion. Therefore,
although the initial reaction of Bostonians was usually to reject the
devotees as fanatical or foreign, their intellectual curiosity was
stimulated whenever they received one of Prabhupda's books or had an
opportunity to speak at length with the devotees.
di-keava led us to the heart of American history, the Boston
Commons. This had been the scene of fiery political meetings held
during the time of the American Revolution, but now a new history was
being written, a transcendental, transcultural exchange of ideas, music,
and tastes. r r Rdh-Dmodara and Their assembled devotees were
staging a peaceful protest, not so much for political or economic reasons,
as had been the case some two hundred years earlier, but on spiritual
grounds. And ours was an even more revolutionary action than our
country's forefathers had previously taken, because we were questioning
the entire basis of so-called modern progress. Our declared enemy was
sense gratification, the mystifying and bewildering nemesis which
covered man's true intelligence.
Ours was not a mindless appeal of some hypnotized zealots, but the
purifying process of sakrtana, the chanting of the Lord's holy names,
which could lift one high above the limited though lofty realm of
mundane intellectuality and false egotism. We chanted Hare Ka,
Hare Rma, for our own benefit as well as for those who could hear us.
The transcendental sound vibration of Ka's holy name could reveal
the highest of all truths, the absolute principle upon which all
relativities are based. What had evaded philosophers for thousands of
years and equally bewildered their modern-day scientific counterparts
was known to a simple-hearted devotee who could faithfully chant the
sixteen-word prayer Hare Ka, Hare Ka, Ka Ka, Hare Hare/
Hare Rma, Hare Rma, Rma Rma, Hare Hare. We were not blind,
nor had we followed Prabhupda's instructions without first
investigating them. One who chants the Hare Ka mantra is
considered to have already studied all of the Vedic literatures, performed
all austerities, and spoken with the most learned of personalities. Ka
is the all-inclusive truth, the cause of all causes, the supreme scientist.
That the method was simple chanting, dancing, feastingdid not
make the Absolute Truth less substantial. It merely indicated that a
certain degree of simplicity, a basic humility, was required in order for
one to be blessed with such higher realization. So long as one defiantly
maintained one's intellectual independence, the modes of material
nature would continue to be one's instructors. There was no way to
avoid this.
The leaders of the world, without the guidance of Ka, God, were
totally bewildered in their attempt to either make sense out of their
present existence or show the way to a better future for others. By our
spiritual master's mercy we had answers for everyone, answers free from
mental speculation, of the imperfections of fallible human beings. Our
method was perfect and timeless. We gave away books, distributed
prasdam, and chanted Hare Ka. Hour after hour, we lectured to all
those who would listen, requesting that they objectively consider our
positive alternative for progressive human life.
Janmam, the celebration of Lord Ka's advent on this earthly
planet, had arrived. For the past three years I had celebrated this
topmost of all Vaiava holidays in India, the land of Lord Ka's
appearance. Although it was not a declared public holiday, hundreds of
millions of Indians faithfully remembered Ka, putting aside all other
daily responsibilities in order to chant Ka's glories throughout the day
in their homes, and at the temples with fasting until midnight. Thus
they fixed their minds on remembering the Lord, His transcendental
birth and activities. Although the scriptures enjoin that one should
remember the Lord always, festival days like Janmam are especially
auspicious. By reducing eating, sleeping, and other bodily functions as
far as possible, while at the same time increasing chanting and hearing,
one's Ka consciousness is greatly enhanced. rla Prabhupda has
advised that as aspiring Vaiavas we always remain careful to observe
all of the important festival days.
While I had been in India, Viujana had been making a yearly
pilgrimage, not to India, but to ISKCON's India replica, New
Vrindaban. From the very beginning of ISKCON's formation in
America, Prabhupda had envisioned the development of a worshipable
place of Ka's holy pastimes. He had specifically included this aim as
one of the objects for which ISKCON was formed: "To erect for the
members and for the society at large, a holy place of transcendental
pastimes, dedicated to the personality of Ka."
When two of his disciples, Krtannanda Swami and Hayagrva dsa,
had written him about some rural land which they had acquired, rla
Prabhupda took the opportunity to encourage the development of a
transcendental community, which he named New Vrindaban. Through
letters and personal visits, he guided Krtannanda Mahrja and his
small group of helpers in constructing a replica of the original
Vndvana, where Ka had made His divine descent and where rla
Prabhupda had lived for many years. Life in New Vrindaban should be
simple, based on tilling the fields and protecting the cows. As far as
possible, the devotees were to live self-sufficiently, depending upon
nature's provision for all of their needs. And just like its Indian
prototype, New Vrindaban could have many temples. Through their
intense devotional service, the residents of New Vrindaban would be
able to experience a transformation not only within themselves, but
within the very land upon which they were dwelling. Prabhupda
assured them that if they continued in their efforts to erect a
transcendental village, the spiritual potency would be equal to that of its
model; thus visitors coming to New Vrindaban would derive the same
purification as Indian pilgrims had been receiving for centuries when
visiting Vndvana.
rla Prabhupda was determined to prove that the Vedic conclusions
were as applicable in America and Europe as anywhere else, so long as
the principles of ka-bhakti were strictly adhered to. It was not like the
belief of many of his countrymenthat Indians had a monopoly on
Ka. Whether in America or Russia, Africa or Alaska, Kas internal
potency was not limited by such national or ethnic boundaries. Nor was
the Lord's supreme abode, Vndvana. As Ka could expand Himself
to be present simultaneously in many places, so the same was true of His
dhma. By visiting New Vrindaban, Americans would receive a new and
unique impression of this place where every word, thought, and action
was offered for the pleasure of the Supreme Personality of Godhead.
Upon our party's arrival in New Vrindaban, Krtannanda Mahrja led
Viujana and myself to take darana of r r Rdh-
Vndvanacandra. I had been carefully preserving the last of the silver
swings which I had brought with me from India, and now I had the
opportunity to offer it to the presiding Deities of New Vrindaban. As we
entered the temple, Mahrja explained that this was only a temporary
residence for Their Lordships and that eventually Rdh-
Vndvanacandra would have the most beautiful temple in the entire
world. There were to be at least seven temples in all and one of these,
Mahrja hoped, would be the residence of r r Rdh-Dmodara.
Krtannanda Mahrja had originally traveled with Rdh-Dmodara,
giving lectures along with the traveling road show, and They had
presided at rla Prabhupda's Vysa-pj celebration held in New
Vrindaban in 1972. Krtannanda Swami was sure that Rdh-Dmodara
would be very happy to take up Their residence along with Rdh-
Vndvanacandra in New Vrindaban.
Next we were led to the newly constructed cow barn. The second floor
had been set aside for devotee residences but for the time being would
serve as a large krtana hall for the hundreds of visitors expected, and at
the far end of the building was a stage, where Viujana carefully placed
Rdh-Dmodara. Throughout the day we took turns in leading krtanas
and giving lectures to devotees who had come from temples all over the
East Coast. It was a wonderful opportunity to meet so many of my
Godbrothers and Godsisters for the first time, and I was especially
impressed by one devotee, Balavanta Prabhu. His wonderful lecture,
delivered with a strong Southern accent, made me think that here was a
man who could easily sway large numbers of people to take to Ka
consciousness.
After a full day's chanting and dancing, at midnight came the bathing
ceremony of r r Rdh-Dmodara. It was the culmination of an
ecstatic program. All of the devotees gathered with great anticipation as
the beautiful forms of r r Rdh-Dmodara were finally unveiled
before them. The Deities were then bathed with many different liquids
supplied fresh from the farmmilk, curd, ghee, honey, and rose water.
As each of the liquid substances passed over the bodies of Rdh-
Dmodara, They took on a new appearance. The thick honey covered
Dmodara's beautiful silvery body and gave Him a wonderful golden
luster. All of the devotees cheered as Ka, the Supreme Personality of
Godhead, appeared to be visibly manifesting Himself before them, just as
He had done five thousand years earlier in the village of Vndvana.
Afterward, dressed in Their new outfit, r r Rdh-Dmodara
received a grand rati ceremony, followed by a large feast distributed to
all of the devotees.
Although we had remained awake until two in the morning, we
nevertheless rose in time to observe the magala-rati for Rdh-
Dmodara. This day following Janmam is equally auspicious for all of
the members of ISKCON, for it is the appearance day of our beloved
spiritual master. Those born in India were fortunate to know of Ka
from their very childhood, but we who had taken our birth in America
would never have celebrated Janmam or even heard of Ka had it
not been for rla Prabhupda.
Traditionally, Vysa-pj is set aside as the day to honor one's guru as
the representative of Vysadeva, the compiler of all the Vedas. Only one
who remains aloof from my's allurement can act as guru and by perfect
behavior and instruction deliver his disciples back to Godhead. But rla
Prabhupda had done far more than repeat the message of Vysadeva
accurately and abide strictly by his teachings. Prabhupda's mission,
unlike that of other gurus, could not be estimated simply by the effect
upon his immediate disciples; his was a major role in Lord Caitanya's
scheme for the deliverance of an entire planet.
For the young men and women gathered at New Vrindaban, Vysa-pj
was not simply a customary observance. The offerings of the devotees
that day bore witness to how rla Prabhupda had totally reshaped their
hell-bent destinieshe was their spiritual mother, giving them birth,
and their spiritual father, enlightening them with knowledge of Ka.
In light of our frightful pasts as victims of fifty centuries of Kali-yuga,
Prabhupda's accomplishment was extraordinary, considering that he
had to preach in an environment totally antagonistic to Vedic culture.
What Nrada Muni had done for Mgri the hunter, and Haridsa
hkura for the prostitute, rla Prabhupda had repeated for thousands
of Mgars and prostitutes he had delivered at Ka's lotus feet. Yet this
alone does not fully describe Prabhupda's unique preaching
achievement. Ka sent him not for the salvation of a single
generation, but rather as the founder of a religious institution which
would serve as the vehicle for the deliverance of hundreds of
generations of devotees yet to come. He was as Vysa, the compiler of
the Vedas, and as Manu, the maker of laws. In all matters, temporal and
divine, his books would serve as the final authority throughout the
duration of Kali-yuga.
While each of us expressed our gratitude for being individually rescued
from the grips of my, we felt that the universal protectors, the
demigods and the great saintly personalities, surely also showered flowers
of praise upon this modern-day representative of Vysadeva. In his
mission Prabhupda had saved the earth from the darkness of Kali-yuga,
much as Lord Varhadeva had rescued the planet from a similarly
perilous fate ages before. Surely the previous cryas, though unseen by
us, joined with the demigods and great sages, full of pride that the
meritorious activities of their offspring, Abhaya Caraa Bhaktivedanta
Swami Prabhupda, had brought the greatest honor to their already
glorious sampradya.
We had barely had time to return to Boston, full of enthusiasm of the
recent New Vrindaban festival, when our mood was abruptly altered by
news coming from India. rla Prabhupda was seriously ill, and his
condition was so precarious that there was fear he might actually leave
this world. In haste I called New York. Balimardana confirmed that
Prabhupda's condition was indeed critical; the devotees in New York as
well as in other temples were holding constant krtanas throughout the
day and night, praying to Lord Nsihadeva for Prabhupda's
protection. We quickly organized the devotees of the temple and our bus
party into small groups, which took turns chanting before the Deities,
praying that They please give rla Prabhupda the strength to recover
from his critical disease.
Though I continued to perform my various duties, my mind was always
weighted with concern, wishing that I could have been in India to
attend to rla Prabhupda more personally. In the midst of such
thoughts, more direct news arrived. In response to my letter sent from
Ann Arbor, rla Prabhupda had sent an aerogram reply from
Vndvana. It was the first letter I had received from His Divine Grace
since the beginning of my preaching in America.

Vrindavan, Mathura, August 13, 1974

My dear Tamal Krishna Maharaja,

Please accept my blessings. I am in receipt of

your letter dated July 27th along with BBT loan
proposal. Yes, regarding the buses, Bali Mardan
must give you the loan.
Regarding the society's leaders emphasizing
business, you should understand what is the
meaning of business. Business means to help the
preaching. Preaching needs financial help,
otherwise, we have no need for business. So far as
I understand, our book business is sufficient to
support our movement. I do not want the
preaching to be at the expense of managing.
Manager must also be a preacher otherwise who
will want to follow him?
Regarding your visiting centers and giving
advice on management and preaching in many
zones, yes, do it cooperatively. Hope this meets
you in good health.

Your ever well-wisher

A. C. Bhaktivedanta Swami

N.B. We have to plan our activities in such a

way that we become stronger, not weaker.
Physically I am becoming weak, so you boys
become stronger. Also, at Mayapur they are
wanting money and grains, so what are you doing
about this?
Prabhupda's letter was dated August 13, indicating that he had most
likely dictated it on his Vysa-pj day. Though surrounded by so many
disciples, he had nevertheless found the time to write and encourage me.
I felt that my preaching enjoyed his full support, otherwise he would not
have agreed to grant a BBT loan for purchasing two more buses. Now
our program could actually expand. Just as other leaders could meditate
on opening new centers, I envisioned hundreds of traveling temples
criss-crossing North America, bringing Ka consciousness to every
town and village. rla Prabhupda would be pleased to see the desire of
Lord Caitanya thus fulfilled.
I had related my fear that too many of our ISKCON leaders in America
were emphasizing business as a replacement for preaching. In my
opinion, their preoccupation with managing the temple affairs had
reduced their taste for preaching. But Prabhupda saw no contradiction
between the two. Five years ago in Los Angeles he had encouraged the
formation of an incense company to provide extra funds for our
preaching activities. And while still a ghastha, rla Prabhupda had
himself engaged in business, utilizing the surplus profits to finance his
preaching. I had also experienced in India that business and preaching
could work together hand in hand. Without the support of our life
members there was no possibility of our Society maintaining itself.
While Prabhupda's letter stressed that there was no objection to
business, he emphasized that it was only necessary as long as it was used
to help the preaching. If our devotees, especially the ghasthas, desired
to be enterprising, rla Prabhupda had given them a basic guideline by
which to divide their profits: at least fifty percent should be given
directly to the temple. This was the standard set by rla Rpa Gosvm
when he had divided his earnings before joining Lord Caitanya. The
other twenty-five percent he utilized for his personal family needs,
keeping the balance of twenty-five percent banked against any
unforeseen emergency.
While rla Prabhupda gave such tacit approval to business ventures,
his personal conviction was otherwise. Though as a ghastha his
commercial endeavors had enjoyed modest success, they were nothing in
comparison to the transcendental prosperity which was now coming as a
result of selling his books. There had been a twenty-five-year "dry spell,"
when rla Prabhupda had literally lived from day to day by the sale of
a few Back to Godheads or a single Bhgavatam. But he was determined
to live by the order of his Guru Mahrja, to write, publish, and
distribute Ka conscious literature in the English language. At times it
became so difficult that anyone else would have turned to other
endeavors. But it was all a test from Ka to demonstrate rla
Prabhupda's unswerving faith and conviction in the transcendental
command of his spiritual master.
Now, years later, rla Prabhupda was no longer alone. Thousands of
his disciples were following in his footsteps, dedicating their lives to
helping him manifest rla Bhaktisiddhnta's order. His Guru Mahrja
had advised him that if he ever got money, he should use it for printing
books, and Prabhupda had taken this as his life's mission. To his
disciples, who offered their lives in his hands, he declared, "My life is
sustained simply by seeing these books distributed." And they in turn
had responded by helping him to beat the bhad-mdaga
(Bhaktisiddhnta's name for the printing press used to print
transcendental literature). Thus while Prabhupda approved of the
devotees' attempts at business, in his opinion sakrtana was sufficient to
support our movement.
In answering my second point, concerning managing as opposed to
preaching, rla Prabhupda offered a judgment similar to that he had
offered regarding business. Managing and preaching were mutually
dependent activities, neither of which should be done at the expense of
the other. It would be irresponsible on the part of the temple president
or any other ISKCON leader to set aside all of his duties in the name of
increased preaching. If the temple was not cleansed, prasdam not
prepared, dhots and saris not purchased, the rent left unpaid, devotees
would refuse to stay and there would be no newcomers to join. Expert
management was in fact an absolute requirement for the preaching to be
successful. And yet at the same time, the managers would have to ensure
that the obligations of their office did not dampen their enthusiasm for
devotional service. Prabhupda wrote that their spiritual fitness would
be guaranteed if they remained in the fire of preaching. Preaching
meant not just to those who were already devotees, but to the innocent
nondevotee public as well. Just as a military commander earns the
loyalty of his men by demonstrating his courage in battle, so our
ISKCON leaders will automatically command the respect of the
devotees if they place themselves squarely in the midst of direct
preaching encounters. No one's responsibilities could have been greater
than rla Prabhupda's, yet he never missed an opportunity for public
preaching. And the same would always be true of all of those who
followed in Prabhupda's footsteps. An crya teaches by his example,
not merely by his words. Without having seen rla Prabhupda's
personal example, we would never have known how to present Ka
consciousness. Our leaders must follow his example, preaching not only
for the sake of the innocent nondevotees but also as an example to their
followers and for their own enlivenment. For a devotee, preaching is the
essence of spiritual life. Our leaders, more than anyone else, are
empowered to wrestle the conditioned soul from the grips of my, and
it is therefore their foremost duty to take an active part in the
sakrtana movement, not remaining satisfied as armchair generals in
the safe confines of their temples.
Prabhupda had given me his blessings to preach in America, but this
did not negate my obligations to his India mission. I had begun to serve
the Mypur project at its inception by going out and collecting
donations for the construction. Now once again Prabhupda was
engaging me in the service of r Mypur Dhma, this time by
requesting funds for the food distribution program there. Prabhupda's
manner of inquiring"So what are you doing about this?"was more a
reminder of my permanent obligation to serve r Dhma Mypur.
Mypur was like our paternal home, and as sons who had gone abroad,
it was our duty to send regular financial support for its upkeep and
development. Now that I was preaching in America, money was
automatically coming, and some of it, Prabhupda indicated, should be
sent to India for our needy projects there.
In India people faced the basic problem of how to get enough food to eat
each day. Prabhupda's solution was not merely to offer them philosophy
and krtana, he would have them take nourishing Ka prasdam. By
respecting the foodstuffs which had been offered to the Lord, a hungry
man could become satisfied both physically and spiritually. In the Nadia
district of West Bengal, where Mypur is situated, there were thousands
of undernourished mothers and small children, as well as many
unemployed men. For them our prasdam distribution program was
tangible evidence that Ka was their true protector and maintainer.
While the other temples in the area only distributed prasdam during
the annual festival of Lord Caitanya's birthday, rla Prabhupda had
ordered that our Mypur Chandrodaya temple distribute prasdam at
least twice a week, and if possible every day. As a result, thousands came,
many walking as much as twenty miles from distant villages.
And those who came were not just Hindus. Many Muslims, recognizing
ISKCON's nonsectarian mood, felt no aversion whatsoever to sitting
side by side with their Hindu brothers, respecting ka prasdam and
even chanting Hare Ka. Nearly five hundred years earlier, Lord
Caitanya had preached to the Muslim leader Chand Kazi, and ever
since, there has been no hostility between Muslims and the sakrtana
movement. During rla Bhaktisiddhnta's time the local Muslims in
Mypur village would show the greatest respect for him whenever he
would pass, and now, seeing the magnanimity of rla Prabhupda, they
recognized that here was the rightful son of rla Bhaktisiddhnta and
the true follower of Lord Caitanya. Prabhupda's prasdam distribution
program was winning friends in all sections of Indian society.
Prabhupda's letter gave little hint of his present physical condition.
There was only a footnote suggesting that he was becoming weak, but no
further details. So we continued the constant krtana, praying for his
recovery, while carrying on with our normal engagements.
For me that meant making new devotees, and in this regard, our stay in
Boston was most rewarding. From Montreal I received a telephone call
from a young man named Gordon. After a brief discussion, he decided to
immediately come and join our party and travel with us. When he
arrived, everyone was pleased by his attractive features and honest
disposition. Another potential devotee had also offered to join, but the
temple authorities had advised me against accepting him on account of
his eccentric behavior. Over the weeks of our stay in Boston, however,
this boy, Bhakta Elton, demonstrated that he could indeed be steady,
and so he too earned a place on Rdh-Dmodara's party. And lastly
there was Jeffrey, a boy familiar with Ka consciousness, having
studied rla Prabhupda's books and visited the Boston temple
frequently. Up until now he had not made any attempt to fully
surrender, but on meeting the Rdh-Dmodara traveling party, and
being encouraged by lots of personal attention and constant preaching,
Jeffrey made the ultimate decision to offer himself to Their Lordships
r r Rdh-Dmodara in exchange for being accepted as part of Their
eternal traveling retinue.
And so it was that after nearly a month's stay, we set out from Boston for
other points along the Eastern seaboard: New York, Philadelphia, and
Washington, D.C. All of ISKCON was praying fervently for Ka to
protect rla was great anxiety concerning Prabhupda's condition. Even
new devotees who had never had a chance to meet him personally took
their turn chanting throughout the night, praying to Ka, whom they
hardly knew, to protect their spiritual master so that they might one day
have a chance to meet him. Seeing the apprehension of so many
devotees only increased my fear. The few intermittent reports coming
from India were hazy and often contradictory. I had not yet received a
reply to my latest letter, and although mail service to and from India was
normally slow, the present circumstances made me particularly
impatient to hear from rla Prabhupda. Finally, a response arrived.

Vrindavan, Mathura, September 8, 1974

My dear Tamal Krishna Goswami,

Please accept my blessings. I beg to

acknowledge receipt of your letter dated
September 4, 1974. Regarding my health, I was
lying almost unconscious. Now by the grace of
Krishna, I am walking in the morning but I am still
very weak. Neither do I feel any proper appetite. So
the weakness is there, but I feel that I am
progressing a little each day. So your preaching
work is very encouraging to me. You have got the
proper field now. So continue with the cooperation
of Vishnujana Maharaj, so that your example can
be followed by others.
Your program for distributing books and having
the street festivals and then preaching and making
devotees is very good. Also by teaching by your
personal example and attending to the Deity
worship is the most convincing. Example is better
than precept. I am glad to note that the 24 hour
kirtana was going on. It is by your chanting that I
am now saved from the dangerous condition. It
was very serious. Anyway regarding the constant
24 hour kirtana, you should not do anything
impractical.
I thank you for sending the thousand dollars to
the ISKCON food relief. We are using the moneys
that have already been sent from USA in Mayapur
for purchasing grains. In Bombay they also have a
very nice prasada distribution program.
I have been receiving letters from Satsvarupa
das Goswami about his successful library program
so I think you also can take up this program in
conjunction with your sankirtana festivals. Get
standing orders for rmad Bhgavatam and
 Caitanya Caritamrta as many as possible. This is
very good preaching work. So you may consult
with Satsvarupa das Goswami and he can guide
you in this program. I hope this meets you in good
health.

Your ever well-wisher

A. C. Bhaktivedanta Swami

rla Prabhupda's brief description of the personal ordeal he had passed

through left me listless. Prabhupda had been nearly unconscious for
many days. I remembered in India seeing him in a similar condition due
to overexhaustion, but Prabhupda had passed through that trial
quickly, recovering in one night. And I recalled how in Los Angeles he
had suffered from heart palpitations and severe coughing which plagued
him for nearly a month. rla Prabhupda had said that his sufferings
had been caused by a disturbance created by some of his most senior
disciples. It was my conclusion that the problem was once again due to
rla Prabhupda's disciples. As our spiritual master he had to undergo
suffering on account of the sins of our past. This was the sacrifice that
pure devotees voluntarily undergo. Just as Jesus Christ had sacrificed his
life for the redemption of the fallen, similarly rla Prabhupda was
suffering on our behalf, absorbing our karma to raise us to
transcendental life. But as his disciples we should not be faithless or
callous, as so many of Jesus' followers had been. They disregarded his
teachings, thinking that their contract with Jesus gave them the right to
go on sinning. Such a mentality was never acceptable in the eyes of God.
Ka would never be pleased with a disciple who took unfair advantage
of his spiritual master's compassion. Initiation was a solemn promise on
the part of both the guru and iya, and although the spiritual master
accepts the disciple no matter how fallen his past may be, the disciple
must at that point vow not to commit any further sins after being
accepted by his spiritual master for initiation. If later on he violates this
commitment, it is the greatest travesty of the most sacred spiritual
relationship.
My conviction that Prabhupda's present hardship was due to the fallen
condition of many of his disciples was personally confirmed by
Prabhupda in Vndvana, during the height of his illness. I was
observing that preoccupation with business and management were not
healthy signs. When I had previously asked rla Prabhupda about this,
in an earlier letter, I understood from his answer that there was nothing
intrinsically wrong with doing business or managing for Ka. But my
own personal experience was that without some direct preaching, one
could easily lose the taste for Ka consciousness. Preaching helped one
to experience the blissfulness of spiritual life, and without this spiritual
pleasure, what was the incentive for maintaining the strict vows of
abstinence from all sense gratification? Our bhakti process recognized
the necessity of satisfying the senses. Ka Himself had advised Arjuna
that merely repressing one's desires was not the true platform of
renunciationthere had to be a higher taste if material desires were to
vanish completely from the heart.
Despite the fact that I had been in rla Prabhupda's personal
association almost constantly in India, I still had felt that the
preponderance of managerial responsibilities had left me a little dry.
Though my situation was not in any way at a dangerous point, I
nevertheless felt that it was in my spiritual self-interest, and ultimately
to Ka's best interest, to change my situation for one of intensified
preaching work. And Prabhupda's letter once again confirmed that my
decision had been correct: "Your preaching work is very encouraging to
me. You have got the proper field now. So continue with the
cooperation of Viujana Mahrja, so that your example can be
followed by others."
My example was simple. I was living austerely, in constant association
with my sannys Godbrother and our brahmacr party. I chanted my
rounds faithfully early each morning, attended all of the temple
functions, and never ate anything besides ka-prasdam. Each
morning I personally bathed the Deities and gave rmad-Bhgavatam
class, and throughout the day I engaged in preaching, confronting the
conditioned souls with Ka. I was feeling ecstatic, and so were all of
the men on our party. No wonder the brahmacrs in the temples we
visited wanted to join us! Though temple life might afford more comfort,
the austerity of the sannys's life-style had its undeniable appeal to
every true brahmacr. It was all that I could do to stop every brahmacr
in the temple from getting aboard the bus as we left for the next city.
In his previous letter Prabhupda had directed that I "give advice on
management and preaching in many zones," and that we should "plan
our activities in such a way that we become stronger not weaker." I was
certain that if the temple leaders would take up a similar program as I
was doingfollowing a strict program of sdhana, holding street
festivals for preaching and making new devotees, and avoiding the
association of the opposite sex other than for servicethen they too
would experience a renaissance in their spiritual lives. This would be the
real way to please their spiritual master and the best guarantee for
avoiding the falldowns which would not only wreak havoc in their own
spiritual lives, but which could cause great inconvenience to their
spiritual master, as we had just witnessed.
As Prabhupda had instructed, I sent one thousand dollars for ISKCON
Food Relief, to be used for prasdam distribution in India. That meant
that our party was the highest contributor to Prabhupdas Food Relief
Fund for the month of August. If every month we could maintain this
donation, then at least we could be leaders in this activity. All of the
temples we visited were actively competing to send the largest
contribution to the Book Fund, but our party had only three book
distributors, and our remittances were quite small. Though Prabhupda
had written that he had full faith that book distribution could maintain
everything, for the time being our party was at least able to maintain
itself with the donations received from the new devotees who joined us.
I had very little experience with book distribution. While rla
Prabhupda had given so many lectures and written so many letters
encouraging all the devotees in America to distribute his books, at that
time I had been in India, where preaching meant enrolling life members.
Therefore I was not very familiar with book distribution. Viujana
Mahrja's program emphasized holding festivals, where the main
emphasis was on chanting Hare Ka and distributing ka-prasdam.
Of course, we always displayed rla Prabhupda's books, but apart from
the efforts of our small traveling van party, our book distribution was
not very prominent.
Before there were any books, I had taken the lead in organizing the
distribution of Back to Godhead magazines along with our street
chanting parties. But in the years that followed, devotees like Rmevara
and Tripurri had developed new ways to distribute rla Prabhupda's
books. Especially at the airports, they were able to distribute large
quantities of hardbound books. And for those who could not go to the
airports, there were so many places in the city where the smaller books
and magazines could be sold. Practically all of ISKCON was caught up in
the mood of transcendental competition, seeing which temple could
please rla Prabhupda the most by excelling in the activity which he
considered most importantdistributing his books.
I felt that at least we had been able to satisfy rla Prabhupda in
another wayby giving the largest donation to ISKCON Food Relief.
But rla Prabhupda was not satisfied that two of his sannys disciples
with so many brahmacrs to assist them were not able to engage in his
primary mission of distributing the Vedic literatures. Since our main
concentration was on the college campuses, he directed that I contact
my Godbrother Satsvarpa dsa Goswami to learn from him how to sell
full sets of rmad-Bhgavatams and Caitanya-caritmtas to the
professors and university libraries. Satsvarpa Mahrja's men were
enjoying a unique success. By selling one set of Prabhupda's books, they
were equaling the total day's distribution of a major airport distributor.
And the books were going to the most intelligent class of men, the
professors and college students. Though the program had only recently
begun, there was indication that in the future it could be expanded
beyond the realm of the academic community. rla Prabhupda even
indicated that if devotees went door to door, it would be possible to
place a full set of his books in people's homes. Anyone who kept a set of
rmad-Bhgavatams and Caitanya-caritmtas was certain to one day
become a devotee of Ka. Eventually, Prabhupda said, he wanted to
see a full set of books in homes throughout the world. This thought was
mind-boggling to the book distributors, who were already taxing their
brains as far as possible as to how best distribute single books and
magazines. But if Prabhupda said it, then it was not a dream but a
reality that would one day come to pass.
Like a silver-blue bullet, our Greyhound bus sped across America en
route to California, where the welcomed warmth of the western sun,
clear sunny days, and golden sunsets awaited us.
We dipped south to Texas to visit Houston and Austin, two of the cities
where Viujana Mahrja had originally started temples. After holding
a festival at the University of Houston, we were prepared to depart for
Austin when Ka arranged for a young man to meet one of our
devotees. Following a lengthy discussion, both returned to the bus.
Thin, dark-haired Andy was tired of suffering and wanted relief. He was
intelligent and listened carefully as we explained Ka's philosophy to
him. He had no entanglements to keep him from surrenderingno
employment, no residence, no family ties. We decided to stay a day or
two longer to give him a chance to make up his mind whether he would
like to travel with us.
But Andy procrastinated. There were no good reasons, simply an
inexplicable, stubborn unwillingness. Finally Viujana could wait no
longer; he was impatient to move west, where the warm climate would
allow us to resume Rdh-Dmodara's festivals. "Why the hesitation?" he
demanded of Andy as we stood, bundled in warm sweaters and cdars
against the cold, stinging wind.
Finally, Andy revealed the cause for his hesitation. He had purchased
two tickets to a rock concert and could not give up the idea of going. To
Viujana this seemed merely another excuse, and he refused to believe
Andy's story. Seeing Viujana Mahrja's normally patient mood
wearing thin, Andy reached into his pocket and held up two concert
tickets as proof of his statement. Without a second's hesitation,
Viujana Mahrja grabbed the tickets, and before Andy could utter a
word in protest, he shredded them and sent them flying into the gusty
wind.
"Rock concert finished!" declared Viujana, as Andy sagged to the
ground, crushed by the loss of his future imagined enjoyment. But
within minutes Andy boarded the bus and offered his obeisances to
Viujana Mahrja, thanking him for destroying this one final
attachment. Now there was nothing to keep him from living with us.
From Houston we drove four hours to the state capital of Austin to hold
a street festival just near the university campus. ISKCON Austin's small
preaching center, under the charge of Prahldnanda dsa brahmacr,
had for the past few years served more as a sakrtana base than as a
temple. Though many books had been distributed in and around the
state capital, there had been no new devotees joining in over a year.
With our encouragement and the permission of the G.B.C. authority,
Prahldnanda decided to close his small center. He and his two
brahmacr assistants then joined our party to concentrate fully on
distributing Prabhupda's books. After only a brief stay, Rdh-
Dmodara's bus pushed forward, traversing the barren, cactus-studded
flats of west Texas, onward toward California.
While chanting Hare Ka, Viujana expertly diced an unusually large
eggplant into tiny chunks for sauteing. With one hand he moved
around a frozen stick of butter in the frying pan set over a high flame,
and with the other hand he released the sink water which had nearly
filled up while washing vegetables.
"Why do you insist on waiting until we come to a city before letting out
the sinks?" I complained. Unlike a normal camper, our bus had been
constructed without holding tanks, in order to leave more room in the
bays for storing our necessary festival paraphernalia. As a result, the
dirty water rushed directly down the drain out into the street. We had
just entered Phoenix, Arizona, and I reminded Viujana of a similar
incident in San Diego, where a policeman had followed our greasy
dishwater trail for nearly half a mile before catching up with us and
giving us a ticket.
"Ka and Balarma never cared for the law and order of Kasa,"
chirped Viujana, as he continued singing.
"But They didn't get caught," I retorted, thinking of how Ka and
Balarma had moved through the town of Mathur in a carefree style,
doing as They pleased, without any fear of reprimand from the terrible
King Kasa.
A stable, pleasant climate made Phoenix one of the nation's favorite
cities for retirees. As a result there were numerous mobile home villages
offering lifetime leases, where elderly couples could retire to live out the
last years of their lives. The villages were complete with all types of
recreational and social activities and attracted senior citizens from all
over the country, who preferred the life of active retirement to the
confines of an old-age home. With no available camping sites at the
state camp-grounds, we decided to spend one night at one of the senior
citizens' mobile villages.
Viujana and I strolled along the cleanly swept driving lanes amid
elderly bicyclers who smiled and waved. Though the atmosphere was
indeed peaceful, it was an artificial tranquillity. Old age was meant to be
a warning that death was fast approaching, not a time for being lulled
into nescient placidity. It was a time to prepare oneself for the moment
when the soul would depart the body. We felt aggrieved that these old
persons had no concern for self-realization and were frivolously wasting
their last remaining years on bicycles built for two instead of preparing
themselves for going back to Godhead. While the mobile village rested
in deep sleep, our Rdh-Dmodara bus was a beehive of activity. Our
accompanying vans had pulled in at ten o'clock the previous evening.
And now, rushing back and forth between the public bath house and the
bus, everyone hastened to be ready for magala-rati.
With its thirty exuberant devotees jumping and dancing, Rdh-
Dmodara's bus appeared like a luxury ocean liner in gala celebration,
swaying in the waves of the sea. Actually, the bus too appeared to be
dancing for the pleasure of r r Rdh-Dmodara's rati ceremony.
Accompanied by mdagas and karatlas, the melodious voices of the
devotees made their way through the closed glass windows and purified
the atmosphere of the camping grounds.
Suddenly the altar went dark. Had the batteries gone dead? No, we were
plugged into the campground's current. As if in answer to my question,
the window just before the altar was unexpectedly forced open, and two
long barrels of a shotgun were thrust into our temple room, their steely
metal color revealed in the ghee lamp's glow. The weapon's dreadful
presence silenced the krtana.
From beneath the open window came an irate voice. "All right, you
crackpots! This is the manager speaking. I'm giving you five minutes to
pack up and get out of here before I blow your whole bus out of the city!"
Without waiting to hear any more, I pushed my way through the
devotees and jumped out of the bus to deal directly with the manager.
"What's the meaning of this?" I demanded to know.
"I'll tell you what the meaning is," came his irritated reply. With the gun
pointed straight at me, he poured out a furious diatribe of abuses. "How
many of you are there?" he indignantly asked. "I rented this space for one
bus and three men, but there must be at least two dozen of you. I've got
decent, respectable people living here. What do you think you're doing
carrying on like this in the middle of the night? You've got one couple
practically scared out of their minds. The old lady thought she was
having insomnia until she looked out of her window and saw a bunch of
bald-headed Martians running around with orange sheets. She's gone
hysterical and called the police. Now Im giving you five minutes to clear
out of here before I let my anger get the best of me."
This was clearly a case of argumentum ad vaculum. Without further
discussion, I ordered the men to pack as fast as they could. Within
minutes, the engine warmed up. Viujana, furious that Rdh-
Dmodara's rati had been disturbed, floored the gas pedal and let loose
a blast of thick black exhaust which enveloped the irate manager and
left him gasping for breath, while the bus took off followed closely by the
two vans.
"The materialists are insane," chuckled Viujana. We were in Nevada,
nearing the California state border. "Two years ago in Florida my old bus
was surrounded by police cars. They had received a complaint that I was
keeping two small children captive and torturing them with fire. It
turned out that one old lady had seen us offering the rati lamp to
Rdh-Dmodara through the front windshield and had misunderstood
everything. I had to let the police on the bus and physically show them
that Rdh-Dmodara were not flesh-and-blood children before they
would be convinced. Lord Dmodara is a very naughty boy and enjoys
giving trouble to His devotees. But that trouble is in the form of His
special mercy to make us fully dependent. I am always praying to Lord
Dmodara, just like Queen Kunt, 'Please give me more troubles, so that
I may never forget You.' "
The Berkeley campus, which had yielded our first recruits, seemed to
beckon us near with a promise of new devotees to be made. It was
familiar ground, where we had gotten our start Viujana and I and
the Rdh-Dmodara party. With an accustomed ease we set down our
rug, amplifier, and instruments, eager to perform krtana for the students
who had just returned for the new school semester. Almost as soon as
the krtana began, a large, sympathetic crowd gathered. It was
lunchtime, and hungry students swarmed to the many food stands lining
University Avenue. And after purchasing sandwiches, snacks, and
drinks, they were drawn over by Viujana's enchanting voice.
Undoubtedly this was the best street festival arrangement anywhere in
America.
Berkeley was enjoying an Indian summer, with no sign of the oncoming
winter. After a long vacation the students seemed especially relaxed and
ready to listen submissively to our philosophy. But like every situation,
this, too, had its difficulties. We had some new competitionmore like
an obstruction. Two huge Paul Bunyonish giants stood toweringly upon
the campus wall just to our rear. With legs apart and arms akimbo, they
determinedly displayed their weaponstwo placards announcing in
bold letters, "Jesus Saves!" and "Pagans Burn!"
Were they Christians, or were they devils? Their long hair merged with
their bright red beards, giving them an appearance more resembling that
of the Pralambsura demon than any emissary of God. Jesus would surely
have been sorry to see them as they blindly chanted their placard
slogans, doing their best to disrupt our lectures and krtanas. Fortunately
the liberal Berkeley population felt no sympathy for this kind of
rudeness and narrowminded approach. In fact, ultimately, the Christians
proved to be the worst advertisement for the cause which they
supposedly espoused. Their menacing looks and discourteous behavior
revealed neither love nor compassion, and for the students and others
who came to hear us, their ungodly presence made us seem all the more
divine.
Unfortunately, the obstinate persistence of the pair was encouraged by
some of the food vendors, who had become envious of our free prasdam
distribution program. During our previous visits to Berkeley there had
never been any complaints, but now there were many more food
vendors, vying with each other for the best spot nearest the campus
entrance. The city had allotted designated areas for food sales along the
curbside, and the vendors would arrive early in the morning to secure
the best positions on a first-come basis.
But Ka's transcendental party was above such commercial
ordinances. Our purpose was purely religious. Since we were not doing
business, we were at liberty to choose any location along the campus side
of the sidewalk, an area off limits to the vendors. Unfortunately, this
provoked their envy. When they protested to the city that we were
actually selling prasdam, when in fact we were merely accepting
donations, I countered by having each student who received prasdam
sign a membership roll, proving that they were all members of our
society. The food vendors' attempt was frustrated and so they next began
a barrage of verbal and physical abuse. The owner of the Orange Julius
stand would regularly hurl orange rinds at us, and Hector, the nasty
proprietor of the popular falafel cart teamed up with his passionate wife
to throw rotten tomatoes and discarded garbage upon our rug. When we
complained to the police, they merely laughed it off as a humorous
instance.
Failing to shift our determination, a committee of vendors went to the
university administration, accusing us of disturbing the peace and
blocking the free access in and out of the campus entrance. Our location
against the campus perimeter walls placed us technically on university
property. The vendors stated that while they were providing an essential
service to the student body, our presence was parasitic, as we were
simply interested in begging money from the students. Under pressure,
the administrators decided to refuse to allow us to chant along their side
of the sidewalk.
That evening Viujana and I discussed our alternatives. We could leave
Berkeley and move south, to Los Angeles, but neither of us liked this
idea. We still had not made any devotees, and besides, Kas
reputation was at stake. In the Gt Arjuna wanted to withdraw from
the battle, but Ka spurred him on to fight for the just causethe
establishment of the Pava government. In our own small way we
were also trying to establish Ka's cause. At least as devotees we should
have the right to preach Ka consciousness. And if it required an act
of bravery, then there was no other choice. To retreat would be ignoble.
The next morning we drove our bus to the university campus and set up
our rug, instruments, and finally r r Rdh-Dmodara, all by seven
a.m. This was no inconvenience for us, as we simply held our morning
program before the Deities right on the city's sidewalk. By eight a.m. the
vendors began arriving and were amazed to see us set up in one of their
most choice locations. Their strategy had backfired. Rather than getting
rid of us, they had now lost one of their best spots.
But the next morning when we arrived again at seven it was we who
received the surprise. There was Hector, smiling sinisterly, back in the
spot which we had claimed the previous day. Actually one had to
appreciate his competitive mood and the extra austerities he had
undergone in getting up so early in the morning to compete with Ka,
so as a reward for his efforts we set up our rug just beside him and under
great duress forced him to be an unwilling participant in Rdh-
Dmodara's full morning program.
But we were determined not to be outdone. The next morning at five-
thirty we were at the university, chanting our japa, with our rug at the
number-one location. When Hector arrived at six, his tolerance had
reached its limits. Apparently the religious experience of the previous
morning's functions had not purified him enough. Or perhaps having to
rise so early in the morning interfered with his late-night escapades. In
any case, Hector was not in any mood to be reasoned with. He rushed
over and began to drag our rug with two devotees sitting upon it right
into the street. When we pushed him away he retreated to his falafel
cart. In an instant he returned again, this time brandishing a long iron
pole and, just like the Mura demon, rushed upon the devotees, swinging
his club in hand while simultaneously spitting out profane abuses.
Fortunately, Viujana Mahrja had been prepared for this. Though in
the midst of dressing Rdh-Dmodara, he jumped out of the bus with
an iron pole from our pal stage. With his tall, strong body tensed in a
fighting pose, he challenged the demon: "You dog! You vile dog! Now
fight!" And the other brahmacrs also grabbed poles from the bays of
the bus and surrounded the protagonist.
Suddenly Hector realized that he was alone on a dark street, and if there
was going to be a fight, there was no way that he could win. Intimidated,
he backed off, and with a stuttering voice choked with hatred he
stammered, "I thought you people were supposed to be pacifists. You're
just like everybody else!" But he was defeated and he knew it. Like a dog
with its tail between its legs he retreated to his car and drove off.
That day there were no further disturbances. Word had spread that the
Hare Kas meant business and weren't going to be pushed around. It
was an important though unusual victory for Lord Caitanya's sakrtana
party. Though Ka had borne weapons to fight with the demons,
Caitanya Mahprabhu had always adopted a different means, and we as
His followers normally did the same. However, Lord Caitanya also raised
His weapon, the sudarana-cakra, when He saw Lord Nitynanda
attacked, and for us this case was similar. This had been a critical
situation, and we had acted in self-defense. Had we not raised our
weapons, the crazy Hector could easily have bludgeoned one of the
devotees.
It was not as Hector had saidthat we were just like the others. We
were not fighting for some selfish cause, as he himself was doing. We
were defending the right to preach Ka consciousness. It was Ka's
desire, Lord Caitanya's mission, our spiritual master's instruction. To
have given in to the vendors would mean to have failed guru and Ka,
and we had not been prepared to suffer such a fate. Nor had we taken up
weapons at the outset. We had been tolerant; we had tried reason; we
had even approached the authorities. Only when there was no other
recourse had we actually resorted to the threat of violence, and even
then, we had not actually struck a single blow. It was an important
lesson for all of the devotees in our party.
It made them more determined to spread Lord Caitanya's message no
matter how stiff the opposition they might encounter. And it was an
equally important lesson for those who had opposed us: no one had that
right, nor could they succeed in stopping the Hare Ka movement
from spreading.
Peaceful Berkeley had turned into a battlefield. But just as at
Kuruketra, Ka's party had emerged victorious.

CHAPTER FIFTEEN
 CHAPTER FIFTEEN
Dancing to the Bhad Mdaga

Among the new devotees who had joined in Berkeley were two
brothers, both initiated disciples of rla Prabhupda. Yogeacandra and
Jambavn had been living outside, separate from the San Francisco
temple. They were attempting to establish a half-way house to gradually
elevate Berkeley's misguided youth to a Ka conscious standard.
However, so far their experiment had not proven successful. I pointed
out to Yogeacandra that our traveling party incorporated all of the
elements of his program, and that we had actually succeeded in rescuing
scores of young people without compromising our strict principles or
concocting a new program. Yogea had always been very attracted to the
krtanas, for he had formerly been a jazz musician, and an afternoon of
chanting along with our Rdh-Dmodara party was all that was needed
to convince him to join us.
"Better to go all the way than halfway," beamed Yogeacandra, and he
shut his house for good.
Our reception in Los Angeles was a good deal friendlier than the one I
had received when I had first come to America. Tulas dsa was now the
new president. He had become a devotee in 1969 after having taken a
Bhagavad-gt course that I had taught at the university he was
attending. Tulas arranged for us to use the large sanctuary building to
put on a Rdh-Dmodara program.
With devotees and guests sitting in the auditorium seats, Viujana got
everyone clapping, then dancing, and eventually jumping to his
amplified krtanas. This time we had not come to make any changes. The
temple, with its large ghastha community, had its established programs,
and we had ours. Though they were very different, both could be
respected. And while the leaders in Los Angeles could appreciate our
success in making so many new devotees, they were leaders in their own
fieldbook distribution, the service that most pleased rla Prabhupda.
Month after month the Los Angeles temple was among the top three
contributors throughout the world to Prabhupda's Book Fund. This
month they had narrowly missed coming in first place, falling behind
Tripurri's BBT party.
I felt inspired by the competitive mood of Rmevara, Tulas, and all of
the sakrtana devotees. Although our party was first in donating to the
ISKCON Food Relief Fund, and although we had just had our best
month for book distribution, we had placed only ninth in the temple
competition. To be the leading contributor for food relief was certainly
an important service, one for which I had received a direct instruction
from rla Prabhupda. But in associating with the Los Angeles book
distributors I got my first realization of the nectar they were
experiencing.
From Los Angeles we traveled to San Diego on the invitation of the
president, Guagrh Prabhu. The presiding Deities, r r Rdh-
Giridhr, were nearly identical in size to Rdh-Dmodara, but made
from pure white marble. The close proximity of Their size made me feel
especially happy to be in Their presence. One gradually develops an
attachment for worshiping a particular Deity with His unique features;
after all, Deity worship is a very personal experience. So my worship of
Rdh-Dmodara prepared within me a natural kinship of attraction for
r r Rdh-Giridhr.
This was indeed the right time to be in San Diego, for it coincided with
the festival of Govardhana-pj, which celebrates the pastime of Ka's
assuming the form of Lord Giridhr at Govardhana Hill. To
commemorate the occasion, the devotees went to Balboa Park for a huge
public festival. Five thousand years ago the residents of Vndvana
circumambulated Govardhana Hill according to Ka's instructions,
and to receive their worship, Ka manifested a wonderful form known
as Giridhr. The vrajavss prepared many varieties of foodstuffs which
they offered to the Lord for His satisfaction and then respected in a
feast afterwards. In the same way, following the ancient custom
practiced throughout India, the devotees in San Diego made a replica of
Govardhana Hill by piling enormous quantities of rice into a "hill" and
then decorating it with varieties of "vegetation." Kacaurs and samoss
were arranged to look like rocks, broccoli as trees, rivers made of flowing
chutneys, and grassy banks from lettuce and other leafy vegetables.
Then, holding hands with the hundreds of guests, the devotees
performed krtana, led by Viujana: "Giri Govardhana Hari bol, Hari
bol, Hari bol. Giri Govardhana Hari bol, Hari bol, Hari bol," and "Hare
Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma,
Rma Rma, Hare Hare."
Guagrh was a wonderful host. In addition to inviting us to give
classes in the morning and afternoon in the temple, he also made
arrangements for us to have a festival program at San Diego State
University. Rdh-Dmodara's magnetic attractiveness seemed to have
an especially strong pull in California. From the college program and
krtanas in the park came four new devotees: a college professor from the
university, two friends named Rusty and Greg, and confident Chris, who
determinedly cut away his attachments to mundane friendships to come
aboard our transcendental caravan.
It was no longer possible for everyone to fit into our single bus. With
the loan that Prabhupda had granted I dispatched Daylucandra and
Russell, now initiated as Rdh-ramaa, to go to Florida to purchase two
additional buses. Our party was growing, and we would have to
accommodate the new men who were joining.
And the size of our party was not the only sign of growth. Individually,
the men were gradually maturing. They wanted to be more engaged, to
take greater responsibility in serving Ka. I could see that many were
no longer satisfied in washing the pots, tuning the instruments, and then
chanting in the festival for two or three hours. At first, when they had
joined, these simple services had been enough of a challenge. But now,
with so many new men to take up these services, they were looking for
more, something which would test their spiritual growth.
Yogeacandra had also detected this undercurrent of dissatisfaction. He
had spent many years training men and organizing them for sakrtana
in San Francisco, New York, and Los Angeles. Because I had been in
India I had not known his past record, but as he told me of his service
over the past few years, I began to appreciate the wisdom of his vision.
His conclusion was that what our men needed was to be engaged in
distributing Prabhupda's books. His words rang with the call of destiny.
For those in America it was impossible to miss the emphasis that rla
Prabhupda was placing on book distribution. Although it was a new
phenomenon to me, by visiting the various temples I had come to
understand its central importance as the main program for preaching.
Viujana was trying to do his best in that direction, but his heart and
soul were absorbed in krtanas and festivals. And certainly there was no
wrong in this, because who among rla Prabhupda's disciples was able
to attract so many people to Ka simply by chanting Hare Ka? But
was this sufficient for the growing number of men on our party, and for
myself?
When the next letter arrived from rla Prabhupda, the answer became
totally clear and motivated our thoughts into action.

Sree Mayapur, Nadia, October 23, 1974

My Dear Tamal Krishna Goswami:

Please accept my blessings. 1 am in due receipt

of your letter dated October 8, 1974, and have
noted the contents. Your letter was forwarded from
Bombay, but the letter from Ramesvar was not
enclosed.
Regarding Samkirtan and book distribution,
both should go on, but book distribution is more
important. It is brihat kirtan. In Tokyo airport one
boy had come up to me asking if he could speak
with me. I said yes, and then he asked me
Swamiji, where do you get all that knowledge in
your books?" Of course it is Krishna's knowledge,
not mine. But the effect is there. So for wider
kirtan book distribution is better. Book distribution
 is also kirtan.
Regarding making hundreds of travelling
parties, yes do that please as far as possible. I hope
this meets you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

It was perhaps the most concise letter I had ever received from rla
Prabhupda. But these few brief words from my spiritual master were to
have the most profound effect of all. As rla Prabhupda had been
affected by his Guru Mahrja's advice to use any money he had to print
books, similarly Prabhupdas verdict that book distribution is better for
wider krtana acted to totally change the direction of our party.
Actually, I was stunned. I had not written to rla Prabhupda making
any inquiries. He had spoken unilaterally, and that was his right.
Shaping the service of his disciples was the duty of the spiritual master.
How else would we be able to please Ka? It was Prabhupda alone
who knew Ka's desire, not we. The process was to satisfy the previous
cryas, and there was no doubt of rla Bhaktisiddhnta's instruction
it had been the guiding light of all of rla Prabhupda's activities for the
last forty years: "If you get money, print books." And now Prabhupda
was repeating that order to us. Though other disciples had already
grasped this idea and were running with it at full speed, only now did
the instruction become unmistakably clear to me. Our krtanas were
wonderful, all-attractivebut to how many? To the students who
stopped to listen? To the twenty thousand at the university? They didn't
reach anyone in Tokyothey didn't even reach the homes in San
Diego. Yet through book distribution Prabhupda's krtana was being
heard in Tokyo and in homes throughout the world. When I was just a
new devotee, rla Prabhupda had patiently shown me the beats on the
mdaga. But now I had grown up, and it was time for another lesson.
Bhad-mdaga, the printing press, was to broadcast the message of Lord
Caitanya everywhere. Bhat-krtana, book distribution, was to carry that
message to every town and village throughout the world.
"Incense. Spiritual Sky Incense. Everybody uses it. Kids use it to cover up
the smell of cigarettes. Their mothers use it to freshen up the bathroom.
Lovers love it. And the hippies can't meditate without it. Incense is all-
attractive, just like Ka." And Yogea finished his sales pitch with a
smile as dazzling as the sun.
"All right! All right! All right! Im convinced," I laughed. "But I think
you could sell anything."
The discussion had been going on for hours as the Mississippi landscape
slipped by our speeding Greyhound. While all around us lay sleeping
bodies still recovering from the afternoon's lunch, Yogeacandra and I
were deep in thought, considering how to fulfill rla Prabhupda's
instruction. The conversation had centered on what type of
paraphernalia to use. If my goal was to remit as large an amount as
possible to the Book Fund, then distributing some type of product and
giving the book afterward was superior to giving the book directly. This
had been Yogeacandras experience in New York and elsewhere. While
people were familiar with incense and were willing to take it
immediately, the contents of the books were unknown, and many would
be hesitant to accept them at face value. I wanted to extend Lord
Caitanya's mercy as widely as possiblePrabhupda had stressed in his
letter that book distribution was best because it was the "wider krtana."
If distributing incense would help us distribute more books, then I was
all for it.
As Spiritual Sky was a devotee business, it would also mean that we were
promoting our own product. Yogeacandra assured me that our men
would have no difficulty learning how to do sakrtana in this manner
it was much easier than selling books at an airport. Besides, we were
always on the move, and the airports were already being utilized by
different temple distributors.
America was just not like India, where people were familiar with the
Vedic literatures and were eager to purchase them. Here we had to be
enterprising if we wanted to be successful in preaching. Undoubtedly
the day would come when Americans would realize the value of Ka
consciousness and eagerly accept our books, even demand them, as was
the case in India. But how to bring them to that level? That was the
purpose of our festivals, of public chanting, and of prasdam
distribution. But rla Prabhupda had indicated that of all the ways,
book distribution was the most effective means of uplifting the public
consciousness. I remembered a lecture that Tripurri had given, quoting
Prabhupda as saying that if they just read the book, or even just touch
it, they will make real spiritual advancement.
The point was therefore how to get as many books into as many hands as
possible. Whatever it took to accomplish this was the best method.
Yogeacandra pointed out that by giving a contribution to Ka even
unknowingly, one made spiritual advancement. This was true. The
Vedas describe this benefiting spiritually without knowing of it as
ajta-sukti. (One example of this is Ajmila's chanting the name of his
son, which happened to be the name of God, Nryaa! And anyone
giving a donation to a devotee is also immeasurably benefited. In the
Bhgavatam (2.3.17) Prabhupda compares the relative benefits of giving
money under varying circumstances:

"Money given to a suitable person is guaranteed bank

balance in the next life. Such charity is recommended to be
given to a brhmaa. If the money is given in charity to a
non-brhmaa (without brahminical qualifications), the
money is returned in the next life in the same proportion. If
it is given in charity to a half-educated brhmaa, even then
the money is returned double. If the money is given in
charity to a learned and fully qualified brhmaa, the money
is returned a hundred and a thousand times, and if the
money is given to a veda-praga (one who has factually
realized the path of the Vedas), it is returned by unlimited
multiplication."

The conclusion is that persons giving to our sakrtana devotees are

most fortunate, spiritually as well as materially.
We began to calculate how many books we could expect to distribute.
Many of the new men were not yet ready to go out on sakrtana, and
some of the others might find it too difficult. They had been raised on
hours of krtanas, sweetballs, and constant association. But now they
would have to go out on their own. It would be a real test of how much
they had grasped the philosophy we had repeatedly been teaching. Now
they would be experiencing the Gt's instructions personally.
I was insistent that we not incur any debts by passing out more books
than we paid for or by failing to pay for the incense that we distributed.
From my experience of managing in India I described how rla
Prabhupda had always said that to be in debt leads to irreligious
activities. Carefully I worked out a plan to avoid the possibility of any
debt ever taking place. I had already decided that the best literature for
us to distribute was Prabhupda's original pieceBack to Godhead
magazine. As we would not be getting very large contributions, it would
be easy to give everyone we met a copy, and the men could conveniently
carry large quantities with them in their book bags. I estimated the cost
of our party's overhead for an entire month, added the price of incense,
and finally the amount of magazines we wished to distribute. If each
sakrtana devotee took responsibility for a daily minimum collection,
and if the expenses did not exceed the budget, then it was possible to
determine exactly how much was required to be able to afford to
distribute each piece of literature. In this way we could be certain to
always make Our book payments.
Yogeacandra was impressed by this new dimension of sakrtana based
on simple economic principles. He had been associated with too many
temples that had gone behind in payments to rla Prabhupda's Book
Fund. But by hearing my explanation, he was convinced that this would
never happen to our party. Both of us felt excited by the prospects of
this new sakrtana service, and we selected Miami as our first testing
ground. Though most of America was already experiencing the
harshness of winter, Florida remained unaffected, protected by the warm
Caribbean and Gulf currents.
While driving through Phoenix, Arizona, I had had my first experience
of orange trees which produced juiceless fruits. This unique yet dubious
achievement had been heralded as a horticultural victory. Thanks to the
science of genetic breeding, the city's population could now enjoy the
orange trees free from the anxiety of seeing their spotless sidewalks
defaced by the messy juice. And as I strolled through Miami's Coconut
Grove I experienced yet another horticultural miraclecoconutless
coconut trees. All along the grove were tall, swaying trees which could
no longer threaten to drop their deadly arsenal of nuts upon
unsuspecting passersby. It was a shame, I explained to Abhirma, the
president of the Miami temple, that they had not consulted rla
Prabhupda. He would have told them that in the history of Bengal
there has never been a case of anyone being hit on the head by a falling
coconut. This is due to the coconut's three eyes, he had told us, by which
it skillfully and harmlessly directs its fall.
Our host Abhirma was pleased to tell us that at least on our temple
property the coconut trees were genuine. So were the beautiful banyan,
mango, and bamboo and all the other exotic varieties of trees, such as
the loquat and tamarind. The spacious grounds were swept by cooling
ocean breezes, bearing the aromatic scent of the local wildflowers. It was
an ideal setting for Ka's temple and rama, while still being in the
heart of metropolitan Miami. With true Southern hospitality, Abhirma
and his two assistants Narahari and Rghava encouraged us by
promising to make all nice arrangements so we might stay indefinitely.
Daylu-candra and Rdh-ramaa confirmed that Abhirma's offer was
genuine. They had received all assistance from the Miami temple
devotees in their task of remodeling the two new Greyhounds they had
purchased. The buses were of a similar vintage to our Rdh-Dmodara
starship. They had removed the seats and were presently at work
constructing the kitchen and shower areas. Rdh-ramaa proudly took
me inside to show off his newly improved kitchen design, which afforded
much-needed extra room for catering to our many new recruits. The
buses would be ready just in time to serve as traveling bases in our
sakrtana strategy.
Yogeacandra spoke a steady stream of encouraging words to our first
crew of trainees. He guided the orange and white Dodge maxi-van,
newly purchased to inaugurate Our sakrtana activities, off the freeway
and headed toward a large suburban mall in the distance. The men had
been the first to volunteer to go out on book distribution following the
afternoon festival. They seemed a little nervous, unsure of their new
service, but Yogeacandra reminded them that distributing books would
be the best way to please their spiritual master. He pointed out the
roadside billboard advertising Johnny Walker Scotch. The entire
population of Kali-yuga was overwhelmed by sense gratification,
addicted to the four sinful activities of meat-eating, gambling, illicit sex,
and intoxication, he explained. Besides Lord Caitanya's sakrtana
movement, where was the hope of their being rescued from their present
hell and even worse future? Miami was one of my's greatest
strongholds. Here she was working overtime. Our distributing
Prabhupda's books would be a great threat to her supremacy.
Yogeacandra rallied the men on: "Don't think that she will stand by and
allow us to distribute these books without a fight. She will send her
representativessome attractive woman, hunger, thirst, or
exhaustionto entice you away from your service, to cause you to forget
Prabhupda's mission of saving the fallen souls. But you won't succumb
to my because you have Prabhupda's order, and that order will give
you strength, determination, and courage."
I turned around from my position in the front seat to observe the men's
reaction to Yogeacandra's words. I was very proud of them. Hardly two
or three months ago, and for some even less, they themselves had been
victims of the my that Yogeacandra had described. But they had been
rescued by Prabhupda's mercy and purified by the devotional process.
They felt indebted to their spiritual master for delivering them from
their suffering condition, and they were eager to repay their
indebtedness, to offer to others that which they themselves had been
given.
Seven new men had responded to my request for volunteers to go out
the first dayTracy, Tom, Richard, Gordon, Al, Chris, and Rusty.
Three othersRmcrya, plus Larry and Marty (now initiated as
Lakm-Nsiha and Mah-mantra)already had experience of doing
sakrtana. Tracy was adjusting his hat to cover his long sikh and clean-
shaven head. Gordon's eyes were closed in meditation, his mind fixed on
the service which lay ahead. Richard seemed a bit nervous. (I had been
surprised that he had volunteered.) And Tom was looking out the
window as Yogeacandra pulled into the mall's parking lot. Rmcrya
and Tracy were the first to go out, then the van moved around to the
other side of the large mall, letting out Lakm-Nsiha and Rusty.
"Remember what I said, reminded Yogeacandra. "You are already
successful just by going out," I added. That was true. By taking the
initiative to serve Ka a devotee makes advancement even though the
service might not be rendered perfectly. I thought of how pleased Lord
Caitanya must be with these boys. They could have just as easily
remained in the material world and enjoyed sense gratification, as their
other friends or family members would have advised. But instead they
had considered their past life as futile and had chosen to become Ka
conscious. Even morethey were now willing to take on the added
austerity of offering the Ka conscious philosophy to others. Even if
they were not entirely successful or, due to past bad habits, left after
some time, what is the loss? "There is no loss or diminution, and a little
advancement on this path protects one from the most dangerous type of
fear," Ka assures in the Gt. I remember Prabhupda's promise to me
in Bombay: If anyone sacrifices sense gratification by giving his life for
spreading Ka consciousness, at the time of his death Lord Caitanya
will personally come and cover any of his inadequacies and take him
back to Godhead.
As we dropped off the remaining men at various locations around the
city I appreciated more than ever before the great mercy of sakrtana.
Though I had preached under a variety of circumstances in numerous
countries around the world, this particular style of sakrtanagoing
out on one's own and distributing Prabhupda's booksseemed to be the
most difficult of all. And because of this difficulty, the reward was that
much greater. The added austerity increases the exchange between Lord
Caitanya and His servant, because book distribution forces the devotee
to take complete shelter of the Lord and of his spiritual master. And this
total dependence was the greatest guarantee of Ka's protection,
because Ka gives special consideration to those who risk the most.
Just as front-line soldiers receive the greatest attention in time of war, so
the soldiers of Lord Caitanya's sakrtana army were recipients of His
special mercy. If anyone took complete shelter of sakrtana, then Lord
Caitanya would be prepared to sell Himself out to such a devotee.
That evening I waited expectantly for our sakrtana party's return.
Finally I saw two headlights sweeping in the darkness, charting a course
across the undefined land to where our bus was parked. Although Rdh
and Dmodara were already resting, Viujana and I had maintained our
vigil, eager to know the results of the first day's sakrtana. Tracy was
the first to enter, followed by Gordon, Tom, Rusty, Chris, and the
others.
"Well, how did you all do?" I asked, motioning them to all sit down. And
simultaneously they blurted out their enthusiastic responses, bubbling
and laughing with excitement. It was as if each had discovered a great
reservoir of nectar which they were eager to share with the others. As
Viujana ladled the hot banana milk into styrofoam cups, they began to
relate their individual stories.
"It was like the Battlefield of Kuruketra," Tracy narrated dramatically.
"The mall was swarming with shoppers, and I was running to head them
off before they reached their cars and sometimes before entering the
stores. They really liked the incense. I completely sold out and had to get
more from Rmcrya. And they really appreciated it every time I gave
them a Back to Godhead."
"You're not joking," Rusty agreed. "It was a real battlefield for me. I was
harassed all night by this nasty security guard who kept chasing me
around the parking lot. And when I tried to stay near the store
entrance, the manager ran out and called security on me." However,
Rusty smiled, indicating that he was not upset. "But it was bliss! Every
time I got to give someone a magazine it made the difficulty worthwhile.
I kept remembering what you told us about the austerities that
Prabhupda underwent when he first arrived in New York City. And I
thought, 'My problems aren't anything compared to what Prabhupda
had to face.' It made me feel very close to Prabhupdalike he was
watching me and helping me."
"My spot was so slow I almost came back," related Chris. "But then I
remembered how Ka told Arjuna not to be attached to the results. No
one would take the incense. I even tried distributing the magazines
directly, but no one was interested. I was trying like anything to do big,
but nothing worked. Actually, Ka was just trying to show me that I
am not the controller. Then I relaxed and realized that Ka was in
chargeHe is in everyone's heart as the Supersoul. I just began to pray
to Ka, and within a short time the whole situation reversed. One
woman came up and handed me ten dollars when she heard of the good
work that we were doing. She didn't even want the incense but was
happy to know that we would be helping people out with the money she
donated."
"My feet are killing me," said Tom. "But it was worth it. Whenever they
ached, I just thought that every time I distribute a Back to Godhead I am
coming one step closer to returning to Ka. I could actually feel the
advancement I was making. It's a lot more difficult than bowing a
sargi during a krtana at a college campus. But it's equally blissful. It
felt really good to know how many people would be reading about
Prabhupda and our movement tonight."
Gordon had met a sincere young man who had been searching for the
truth. "Almost as soon as I began distributing he came up to me and
asked me what I was doing. I could tell that he was serious, so I described
to him how my spiritual master had come from India and brought the
timeless knowledge of the Vedas, called Ka consciousness. I described
the life we lead, how it is completely free of the hypocrisy that has
ruined the other religions. I told him how we live together, traveling on
a bus, without any worries except how to give Ka consciousness, love
of God, to others. We talked for nearly twenty minutes, and afterward I
gave him a magazine and he promised to come on Sunday for the feast.
Im sure that once he's here he'll want to join." "Where's Rmcrya?" I
asked. "Im here," came the high-pitched reply from the front entrance of
the bus, where Rmcrya sat, counting his evening's collections. While
the others had been relating their experiences, he was finishing his
duties in order to take rest early so he could rise in the morning to
prepare sweet kra to offer Rdh-Dmodara before Their magala-
rati.
"Rmcrya's the biggest," Yogeacandra spoke on his behalf. "But all the
men have done great considering it was their first time out. If every day
they continue like this, then it won't be long before we have the best
sakrtana party in the world."
Yes, they had done great. rla Prabhupda often repeated that when
one serves the greatest, one automatically becomes great also. But that
greatness could not be measured materially. These devotees were
becoming great in determination, detachment, austerity, and sense
control. And they were developing faith in their spiritual master's words.
Their resolve for serving Ka had deepened considerably by this one
day's experience, and all of this was Prabhupda's mercy. By engaging us
in sakrtana he was qualifying us for Lord Caitanya's special mercy, and
at the same time he was giving that same mercy to thousands of other
conditioned souls. Lord Caitanya descended to deliver the world by
introducing the performance of sakrtana, and it was clear from the
realizations of the devotees that they were experiencing the benefit from
that sakrtana. The qualities of genuine devotion were visibly
manifesting themselves due to the mercy they had received by carrying
out their spiritual master's instruction to distribute books. The books
were nondifferent from Ka and by engaging in His service through
transcendental distribution, both the distributor as well as the recipient
were genuinely transformed.
Only a brief letter with a few words from rla Prabhupda, and already
so many lives had been affected! That evening I prayed to rla
Prabhupda to please engrave this transcendental command within my
heart so that I might be fully enthused with the understanding of how to
fulfill his pure desire to see the world overflooded with Ka conscious
literature. As if in answer to my prayer, a few days later came another
letter from His Divine Grace.

Juhu, Bombay, November 21, 1974

My Dear Tamal Krishna Goswami:

Please accept my blessings. I am in due receipt

of your letter dated November 8, 1974, with
enclosures. Regarding your letter dated October 8,
1974, it was received on October 22, 1974, and
replied on October 23, 1974. If you have not yet
received it, the copy can be mailed to you.
 Regarding the book distribution, apart from our
books, the Communist Party has become popular
simply by distributing their literatures. I know in
Calcutta the Communist agents were inviting
friends and reading their literature. The Russians
never came to India, but by distributing literature in
every language they get a pretty good number of
followers. So if it is possible for ordinary third class
mundane literature, why not should our
transcendental literature create devotees all over
the world. I see practically how our books and
magazines are becoming popular in your country.
So there is good potency for pushing on these
literatures very vigorously.
So organize this propaganda work very carefully
and our movement will be very much successful by
introducing literature from village to village. Lord
Chaitanya wants this, so carry out His order.
It is very good that you have purchased a third
bus and also that you arc rotating the men. This is
a good idea. Yes, train up the brahmins very
carefully. Many Indians and foreigners criticize us
how we can create brahmins. They are under the
impression that brahmins are born like horses and
asses are born. According to Bhagavad-gt
brahmins are according to guna and karma. So the
 training of brahmins should be so nice that people
will be forced to accept them as brahmins by guna,
quality, and karma, action.
So go on with your preaching solidly. Krishna
will be pleased and Chaitanya Mahaprabhu will be
kind. He is already kind. You simply have to go
village to village, and your life will be perfect. I
hope this meets you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

I had often heard rla Prabhupda describe Ka conscious-ness as

spiritual communism. Of course, he was not implying any political
affiliation with Marxist communism, but rather he used the word
communism to describe a God-centered society where everyone's service
is offered to Ka and where Ka is the maintainer of all living
entities, providing perfectly for everyone according to their need. Now
once again rla Prabhupda was speaking of the communists, but this
time in regard to book distribution. When I had first arrived with
Prabhupda in India, the Calcutta streets were daily blocked by marches
organized by the Communist Party. How had communism become so
popular in India? It was not by the Russians coming. And Marx certainly
had never come personally to India. But his presence was felt in another
way even more powerful than his personal presence. His thoughts and
words, captured in print, had been distributed in the form of millions of
books throughout the Indian subcontinent and had created a minor
revolution, at least in Bengal. If mundane literature could accomplish
such results, then why not attempt to do the same through the
distribution of transcendental books?
rla Prabhupda was calling for a spiritual revolution. No one could
offer anything to compare with the literary achievement of Vysadeva.
The Vedic literatures were unrivalled both in beauty and content. And
rla Prabhupda's Bhaktivedanta purports spanned the five thousand
years of Kali-yuga, presenting Vysadeva's teachings for modern man.
Placed in the hands of its readers, our Ka conscious literature would
create a revolution within their hearts, uprooting the threefold miseries
of material existence. Once this change of heart took place on a wide
enough scale, the population would demand the election of Ka
conscious leaders qualified to restore the kingdom of God on earth, as in
the former, Vedic times.
Was this a dream only, some impossible fantasy of a religious visionary?
Not by Prabhupda's estimation, nor by that of his spiritual master, nor
by any of the previous cryas'. Each was convinced that Lord
Caitanya's order would tangibly manifest itself, and toward that goal
they were willing to dedicate their lives. While Prabhupda's peers had
thought that Lord Caitanya's prediction that Ka's name would be
chanted in every town and village was merely a poetic metaphor, rla
Prabhupda had taken this transcendental order absolutely and had
worked tirelessly toward its fulfillment. It was this absolute faith in the
words of Lord Caitanya, delivered to him at the first meeting with his
Guru Mahrja, which had sustained rla Prabhupda through years of
preparation in India while he wrote and prepared the Bhgavatam for its
distribution in the West. Having gathered a small army of sakrtana
soldiers, he now prepared to escalate the war with my by urging them
to unleash a barrage of transcendental literature all over the world.
I had faith. Within only a few days I had seen the effect that book
distribution had had on the men within our party. When I had
questioned them individually upon their first joining our party, most had
already read one or more of Prabhupda's books. As rla Prabhupda
had written to one of his senior disciples in Europe, "What can your
speaking accomplish in three minutes? But if you distribute my books,
people will be able to get a substantial perception of what we stand for."
Our short festival talks did little more than entertain our audience, but
if each could receive one of Prabhupda's books or a Back to Godhead
magazine, then later, while traveling or upon reaching home, they could
settle down to study more scrutinizingly our philosophy. At that time
they would come face to face with the topics of Ka and His pure
devotees, brought to them by the transcendental via-medium command
of the disciplic succession. How fortunate these conditioned souls were!
They had practically no previous qualification, had made no attempt to
search out a holy place or a holy person, and had little inclination to
make spiritual inquiry. Nevertheless, Lord Caitanya was favoring them.
This was Lord Caitanya's kindness on the most fallen souls of Kali-yuga.
By His advent He broke open the storehouse of love of God. And now
His pure servant A. C. Bhaktivedanta Swami Prabhupda was doing
business worldwide through his thousands of agents, distributing Lord
Caitanya's mercy through transcendental book distribution. It was
actually inconceivable that the average American would now be
meeting ukadeva Gosvm, Arjuna, Nrada Muni, Prahlda Mahrja,
and Lord Ka. Only because of rla Bhaktisiddhnta's order and the
faith of his foremost disciple were such completely unlikely meetings
between these transcendental personalities and ordinary, worldly men
now taking place.
There was no mistaking the direction that Prabhupda was chalking out
for me. I had already understood his desire from the suggestion of his
previous letter. But this letter was a command: "Introduce literature
from village to village. Lord Caitanya wants this, so carry out His order.
Ka will be pleased and Caitanya Mahprabhu will be kind. He is
already kind. You simply have to go village to village and your life will be
perfect."
I felt inexplicably gripped by Prabhupda's words, as if strapped to a seat
and propelled by the most powerful force to engage all of my energy and
that of the men under me in the distribution of his books. There was no
doubt in my mind as to what Prabhupda wanted of us. It called to mind
a purport from Caitanya-caritmta (di Ll, 7.72) describing Lord
Caitanya's mood in receiving the order of His spiritual master:

"r Bhaktisiddhnta Sarasvat Gosvm Maharaja

comments in this connection, 'One can become perfectly
successful in the mission of his life if he acts exactly
according to the words he hears from the mouth of his
spiritual master.' This acceptance of the words of the
 spiritual master is called rauta-vkya, which indicates that
the disciple must carry out the spiritual master's instructions
without deviation. rla Vivantha Cakravart hkura
remarks in this connection that a disciple must accept the
words of his spiritual master as his life and soul.
"Only fools give up the service of the spiritual master and
think themselves advanced in spiritual knowledge. In order
to check such fools, Caitanya Mahprabhu Himself
presented the perfect example of how to be a disciple. The
spiritual master knows very well how to engage each disciple
in a particular duty, but if a disciple, thinking himself more
advanced than his spiritual master, gives up his orders and
acts independently, he checks his own spiritual progress.
Every disciple must consider himself completely unaware of
the science of Ka and must always be ready to carry out
the orders of the spiritual master to become competent in
Ka consciousness. A disciple should always remain a fool
before his spiritual master."

I had received two letters from Prabhupda containing the same

instruction. If we distributed books village to village, Our movement
would be very successful. And by that success Our individual success in
spiritual life would be automatically guaranteed. The order was clear;
now I had to carry it out.
Organizing book distribution did not mean to do so at the neglect of
other programs. Indeed, rla Prabhupda's letter stressed that we must
train our men to be first-class brhmaas. rla Prabhupda appreciated
the program that I introduced of rotating the men in various different
services so that they gained experience in all aspects of devotional
service.
While Yogeacandra worked with the more experienced devotees,
Viujana Mahrja was inspired to continue Rdh-Dmodara's
festivals in full swing. Florida, with its warm weather and idyllic settings,
offered ample opportunities for Our public krtanas, such as at Miami's
Peacock Park. With no shops or vendors to contend with, we turned
Our amplifiers up full blast, to the great pleasure of hundreds of young
men and women who even danced and chanted to the krtana. On the
invitation of Abhirmas wife, ruti Rp, the daughter of a former U.S.
senator from Florida, we took our festival to Key West, at the southern
tip of the Florida peninsula. Then we moved north to Fort Lauderdale,
one of Florida's most popular beach resorts, to purify the tens of
thousands of winter vacationers.
And wherever we went, Rdh-Dmodara worked Their customary
magic and new devotees joined. Glenn, Mark, and Ray were caught by
the net of Rdh-Dmodara's devotees. Even the "graduates'' of our
sakrtana party found it painfully hard to miss the afternoon festival.
After dropping off the book distributors, Yogeacandra would rush to
the beach to get in a few licks on the drums before we closed down for
the day.
"To understand sakrtana you have to travel with the men on the road."
Yogeacandra was preaching to me from what seemed his eternal
position in the driver's seat of our maxi-van. "Being on sakrtana is like
being in the army. You have to be prepared to rest anywhere, eat when
you can, and distribute books constantly, all at the same time." The men
loved Yogeacandra's rough-and-ready mood. When it came to
sakrtana, he would tolerate no nonsense. But at times like these,
traveling on the road, his happy-go-lucky disposition helped everyone to
relax from the tension of full-time sakrtana.
"Mahrja, this morning you're going to experience the special breakfast
of every sakrtana partyhealthy, wholesome, nutritious granola."
Yogeacandra had just returned from the Seven Eleven drive-in with
two huge shopping bags full of boxes of granola and containers of milk.
After making an offering on the small altar arranged on the van's
dashboard, Yogeacandra handed me a bowlful of the devotees' favorite
cereal food. "Yours is with cream instead of the ordinary milk. Go ahead
and try it," he encouraged.
I looked into the bowl at the thick mixture of fresh cream, flakes of
grains, raisins, and nuts. Janrdana recited the prayer for honoring the
Lord' prasdam. But as I was about to taste my first spoonful, I noticed
some small bubbles in the bowl.
"Is there some active agent in this cereal?" I asked naively, while showing
him the thick mixture, which appeared to be fermenting.
"What's that, Mahrja?" Yogeacandra questioned. "Hey, this granola's
moving! It's alive!" came a voice from the rear.
"My raisins are doing back flips!" said another. "Ants! They are ants!"
"Ants?" asked Yogeacandra incredulously. His broad grin of confidence
quickly faded as he stared into the thick creamy mass and watched as
hundreds of ants began to climb out of the bowl. Yogeacandra's face
turned a dark crimson.
"Thanks for the sakrtana training," I quipped, amidst the roaring
laughter which had engulfed the van.
Within a few weeks our entire party had been caught by the infectious
mood of book distribution. Even the brand new bhaktas demanded a
chance to try out for the part-time afternoon party. Now the problem
became the shortage of vehicles, as well as qualified leaders to head the
increasing numbers of aspiring preachers. A General Motors credit
scheme solved the first problem, enabling us to immediately acquire
three new maxi-vans. But there was no such bank from which we could
"draw" devotees. rla Prabhupda desired that I organize hundreds of
buses and vans filled with sannyss and brahmacrs to distribute books
throughout America. He had not mentioned any zonal consideration,
and I had given no thought to where we preached. Thus far we had been
traveling freely for the benefit of all the American temples. The festivals
we held were the best public relations and were laying the ground for
making so many devotees in the future. If in addition we did book
distribution, it was the temples once again that would draw the long-
range advantage. Interested readers would naturally contact the temples,
wanting to find out more about our Ka consciousness movement.
By and large, all the temple presidents had been most cooperative and
even eager for us to visit their cities. Many had even expressed the desire
to associate more intimately by traveling with us for some time. Perhaps
the G.B.C. men, recognizing the value of our program for all of America,
would be willing to sacrifice some good leaders to help me develop the
program. In the past, in matters which concerned all of ISKCON, rla
Prabhupda had appealed to the G.B.C., as in the case of our India
projects, when he requested that the G.B.C. select one hundred of their
best men for preaching in India. The cause of book distribution was an
all-ISKCON concern, and America the most important preaching field
of all. It was not inappropriate, therefore, that I turn to my G.B.C.
Godbrothers and request their help to make Prabhupda's vision a
reality.
Yogeacandra recommended that I speak first of all to Rpnuga Prabhu,
the senior G.B.C. man in charge of the entire East Coast. Over the
telephone I explained the situation to my God-brother G.B.C. We had
made so many devotees; now who would lead them? Yogeacandra had in
mind Janrdana, a young, energetic brahmacr who had performed
sakrtana under him in New York. Though not yet a leader, he had
many nice qualities and with proper training would be able to gradually
accept more responsibility. In a truly broadminded spirit, Rpnuga gave
his sanction for Janrdana to come.
Boston temple president di-Keava phoned to say that he was missing
my association. Was there a possibility of our meeting? If I was agreeable
he would arrange a weekend invitation from Gopjana-vallabha Prabhu,
the New York temple president. di-Keava would also be there to give
me all assistance in making some new devotees.
How could I resist such a fervent appeal? I sensed this unsolicited offer
to be an arrangement by Lord Ka to help fulfill Prabhupda's pure
desire for hundreds of traveling parties. Without hesitation I
immediately agreed. On Saturday I flew from Miami to New York,
arriving in the evening at La Guardia Airport. Before driving to the
temple in Brooklyn, I confirmed my return flight for early Monday
morning. But not alone. Inspired by Lord Caitanya, I purchased four
additional tickets. "Who are these for?" my hosts inquired. "Let us see," I
replied, my eyes sparkling with preaching enthusiasm. "That is up to
Lord Caitanya."
The temple room was filled to capacity with Sunday Feast guests. As I
lectured, I carefully studied the faces of those young men who were
listening most attentively. I spoke of the misery of material existence:
where was the possibility of real happiness for the nondevotee? And I
attacked every conceivable variety of sense gratification I could think of,
demonstrating the bitter reactions to follow. With whatever intuitive
power Ka could give me, I tried to anticipate their false dreams of
happiness and tried my best to smash them with the club of knowledge
and detachment. The guests were disturbed and uneasy, but nobody was
leaving. To hear the truth spoken authoritatively shatters one's
illusions. They had come to be enlightened even at the cost of
discomfort. With the tension at its extreme, I slowly released the
pressure by unfolding the positive alternative offered by surrender to
Ka. There was hope in this world of darkness if one took shelter of
Kas lotus feet. Devotees did not live in the darkness of ignorance but
basked continuously in the light of spiritual life. Ka consciousness
placed one on the transcendental platform of eternity, knowledge, and
bliss, even while one was still in this very body.
Looking directly at the best prospects, I told them of our Rdh-
Dmodara party. Why suffer through a winter of hell in New York? I
had five airline tickets ready to go tomorrow morning to Fort
Lauderdale, Florida. It was eighty-five degrees there, with guaranteed
blue skies every day. They could travel with two sannyss aboard a
Greyhound bus, seeing America while learning to play exotic
instruments, studying the ancient philosophy of Bhagavad-gt, and
having the best companionship they had ever experienced. The books
set, I ended my lecture and retired to the temple president's room.
Gopjana-vallabha, Jaydvaita, and Pacaratna had carefully surveyed
the guests and now began to bring a stream of young men into my room
one at a time. With di-keava sitting next to me, I interviewed each to
ascertain who among them had the fewest attachments and was ready to
try Ka consciousness immediately. The questioning, preaching, and
convincing went on past midnight. Two agreed, and at last a third. But
that fourth person evaded me. A number whom I had spoken with said
they needed time to think about it or to talk it over with their friends or
family members at home. They had left me their numbers, so I had
begun to call them, even though it was by now past midnight. Though I
should have felt exhausted, Ka was blessing me with the perseverance
to carry out His plan. I actually felt elated and fully enlivened by having
preached nonstop for more than eight hours. I knew that if I continued
with determination Ka had the fourth man waiting for me. And
finally I found him, at home, still awake, thinking of taking up my offer,
then hesitating due to other commitments. I asked him what those
commitments were, and one by one I showed him how to get free from
all entanglements which were holding him back.
By six o'clock in the morning I sent one of the devotees to pick him up
and meet us at the airport. It was ecstatic. I prayed with deep reverence
to the causeless mercy of Lord Caitanya, which had proven triumphant
in such a miraculous way. I felt very grateful that Lord Caitanya had
agreed to use me for fulfilling His will. Tired but blissful, this servant of
the servant of Lord Caitanya led the four new men aboard the aircraft
bound for Miami. While our party increased, we also experienced
difficulties and even occasional casualties along the way. The strength of
numbers and the simple, purifying engagement of chanting and playing
instruments protected the new bhaktas in the earliest stage of their
devotional life. But book distribution was a test of their mettle. One had
to maintain his Ka consciousness for five or six hours without any
other devotee's association, remaining enthusiastic and determined
often under strained conditions. Frequently there were challenges, and
one had to be prepared to defend Ka consciousness against the
ignorance of the atheists and so-called "true believers."
In the morning Bhgavatam classes I tried to explain the philosophy in
practical terms that the sakrtana devotees could relate to. rla
Prabhupda states in the Teachings of Lord Caitanya that "the
sakrtana movement inaugurated by Lord Caitanya is a transcendental
pastime of the Lord. 'By it I live simultaneously to preach and popularize
this movement in the material world.'" Just as Lord Caitanya had faced
so many opposing elements to propagate sakrtana, His followers could
expect to meet with similar challenges. As long as one strictly followed
the regulative principles he would be empowered to preach, guaranteed
of the Lord's protection. Naturally, in the course of preaching sometimes
there is need to argue with the contentions of opponents; but as far as
possible I advised the devotees to avoid persons who approached them in
an argumentative mood.
In the question-and-answer period following class, the sakrtana
devotees sought advice on various preaching techniques, how to better
fix their mind in their service, or answers to difficult queries posed by
those whom they met. One morning a devotee asked if he could go out
on book distribution in his Indian-style dhot, with shaved head. I
explained that we should adopt whatever principle was beneficial to
expand our preaching work. If the conditions were suitable, certainly we
preferred the natural devotional attire, but under the present
circumstances it was unlikely that dressing visibly as a Vaiava would
facilitate sakrtana. rla Prabhupda has clarified this issue in
discussing the propagation of Ka consciousness. In the Caitanya-
caritmta (Madhya-ll 14.5) he writes,

"Sometimes members of the International Society for Ka

Consciousnessespecially in the Western countriesfind
it difficult to approach people to distribute books because
people are unfamiliar with the traditional saffron robes of
the devotees. The devotees have therefore inquired whether
they can wear European and American dress before the
general public. From the instructions given to King
Pratparudra by Srvabhauma Bhacrya, we can
understand that we may change our dress in any way to
facilitate our service. When our members change their dress
to meet the public or to introduce our hooks, they are not
breaking the devotional principles. The real principle is to
spread this Ka consciousness movement, and if one has to
change into regular Western dress for this purpose, there
should be no objection."

Richard, our Christian adherent from Ann Arbor, had doubts about the
authority of the Vedas. What was our proof that the Vedas were actually
the word of God? He had been haunted by the thought that by
practicing Ka consciousness he was betraying his trust in Jesus. This
fear had not manifested until he began going daily on book distribution,
and his doubts seemed to especially attract argumentative Christians,
whose only purpose was to convince him that he was being lured by the
devil. Gradually the flaw in Richard's faith widened into a crack, and
finally into a gulf of misunderstanding.
Patiently I explained that the Vedas are the oldest written record known
to man, and their language, Sanskrit, is the mother of all tongues. They
are the final word in theistic science, the postgraduate course in
religious study. The Vedas deal extensively with every aspect about God:
His form, His kingdom, His activities, the creation, and the method by
which to approach Him. The Vedas are like an encyclopedia of spiritual
wisdom compared to the brief, dictionarylike summarizations and
parables of the Bible. Yet there were no contradictions between the two.
If there were any limitations on the knowledge presented in the Bible, it
was simply due to the time and circumstances under which Jesus had to
preach. He wanted to explain so much more, but the people he was
instructing were not yet ready to hear.
"Why do we take the Lord's name in vain by always repeating it?"
Richard challenged. Every scripture of the world, I explained, accepted
the Lord's name as holy. All the religions of the world recommend that
His name be glorified. There were numerous passages in the Bible to this
effect. And we could see how uplifted our own lives had become simply
through the chanting of the Hare Ka mantra.
"The Bible says that Jesus is the only way!" Richard interjected. Jesus'
purpose, I explained, was to focus attention on himself as the
representative of God. This agrees with the Vedic version that one
cannot approach God directly but must approach Him through His
authorized representative, the pure devotee spiritual master. The Bible
had been edited so many times, and the earliest changes were partly due
to political reasons. Originally it contained information about
reincarnation and other Vedic concepts, but these had gradually been
omitted. The Vedic scholars were highly respected throughout the
world, and there is evidence of their presence in the Greek and Roman
empires. There is no doubt that Jesus was familiar with brahminical
culture and appreciated it greatly.
Though all my arguments were reasonable, Richard was not satisfied. I
was not a Bible scholar, nor had Prabhupda advised that we discourse
in detail on other religions. But in the hope of saving Richard's spiritual
life I attempted to resolve his doubts with explanations in terms he
would accept. It was clear that his disagreement with Ka
consciousness was not due to any genuine Christian convictions. Rather,
I challenged, his dissatisfaction came from his own frustration of having
the "joys" of sinful life (to which he had been addicted for so long)
withheld. Since joining us he had completely abstained from illicit sex,
gambling, meat-eating, and intoxication, and this, I said, was his real
dissatisfactionthat we were not permitting him these illicit pursuits.
In the name of Jesus he was simply looking for an excuse to leave and go
back to his old habits.
The heart of the issue had now been reached. With head downcast, he
admitted that he was not able to strictly follow our principles: he had
even broken some of them already while out on sakrtana.
That evening Richard approached me and requested to be al-lowed to
return to Ann Arbor. Without further argument I gave him his bus fare,
and taking his clothing and Brazilian insect collection, he left.
This was the price of increased preaching. It pained me to see him leave,
to become lost once again in the maze of human suffering. Such effort
had been exerted to disentangle himso many hours, days, and months
of training had been invested. But that was our duty, and we had to go
on even in the face of such setbacks. And Richard had been benefited.
The devotional service that he had rendered was not lost and would
protect him even at the time of greatest fear.
For us, the war would continue. New recruits, more training, new
victories, and new disappointments. My was a formidable enemy, but
we were on Ka's side.
yatra yogevara ko
yatra prtho dhanur-dhara
tatra rr vijayo bhtir
dhruv ntir matir mama
"Wherever there is Ka, the master of all mystics, and
wherever there is Arjuna, the supreme archer, there will also
certainly be opulence, victory, extraordinary power, and
morality."

I directed the men to push the stage and other festival paraphernalia to
one side. Two hundred cases of Back to Godheads had just arrived, and I
watched as they were loaded into the bus's bays in preparation for the
departure to Gainesville. Prabhupda had ordered book distribution. My
mind was firmly fixed, and there was no turning back from this course.
He was Abhaya Caraaravinda, "fearless for having taken shelter of
Lord Ka's lotus feet," and we were his servants. He had not played it
safe and stayed in Vndvana but had taken all risk to come for our
deliverance. Now he was asking us to do the same for others. Our lives
had been lost until he brought us back from the dead, so it was his
decision, not ours, that we should go ahead at all costs. Sakrtana was a
risk; there would be casualties. But in the end, for those who persevered,
there was unlimited glory.

Juhu, Bombay, December 28, 1974

My dear Tamal Krishna Goswami,

Please accept my blessings. I am in due receipt

of your letter dated 12-1 1-74 and have noted the
contents carefully.
I was extremely pleased to hear your report
from your travelling buses. It sounds as if your
program is very very wonderful and I am very
encouraged to hear that such a program is coming
along so nicely. I am glad that you have
understood the importance of my books, therefore
I am stressing it so much. Let everyone take these
books. If he simply reads one page then he is
getting something substantial, a real eternal
benefit. Or if he hands it over to his friend and he
reads one page the same result is there. So
continue these festivals constantly and make them
all Krishna Conscious. Overflood the whole country
by this preaching work. Let the whole United
States become Vaishnavas, then everyone else in
the whole world will follow. That is my real
ambition. Therefore your program is very glorious.
This is really preaching. Your intelligence is being
properly utilized. In the beginning you took up the
distribution of BTGs and you sold the most. Now
you have taken up this van program and you will
also be successful in the same way. This preaching
spirit will make you recognized by Krishna. There
is so much wonderful potential in USA for this type
of program. So organize hundreds of such parties.
This is fulfilling the mission of Sri Caitanya
Mahaprabhu. I am very glad to hear that not only
you are maintaining such program but that you
want to expand it. Yes, this is our philosophy;
anandambuddhi vardhanam. It means to expand or
to increase. Therefore I strongly encourage you to
double your program by getting three more buses
if you can do it. There is no difficulty. BBT will
help. I have written Hansadutta one letter to give
you the loan. BBT means fifty percent is for
printing books and fifty percent for construction of
temples. So your buses are all moving temples.
Don't worry. There will be no scarcity of money.
Go on with your program and increase and
 increase more and more. In the end of your letter
you mention that people are not very much eager
to go to temples but with your program you are
bringing the temples to the people. Yes, this is a
very important point. You have picked up this idea
very nicely, of bringing the temples to the people.
In this way you will give everyone the opportunity
to step in the direction of back to Godhead, back
to home. So you and Vishnujana Maharaj and all of
your nice bramacaris continue strongly with great
enthusiasm and determination to spread this Ka
consciousness movement all over your country
and Lord Caitanya will certainly be pleased with
you. I hope this meets you in good health.

Your ever well-wisher

A. C. Bhaktivedanta Swami

rla Prabhupda in his v form greeted me upon my entrance into

Gainesville and garlanded me with nectarean words of this special letter.
Only once before had I remembered feeling so dear to rla Prabhupda.
It was shortly after I took sannysa in India. I had returned from my first
preaching assignment, filling an invitation Prabhupda had received so
that His Divine Grace could go to Africa. I was traveling from
Ahmedabad to Madras, with a change of trains in Bombay, and although
Prabhupda was staying at the Bombay temple, I had remained at the
train station, strictly observing the etiquette that I should not again see
my former wife, who at that time was residing at the temple. But in his
eagerness to hear the report of his emissary, Prabhupda had pushed
aside such etiquette and summoned me into his presence. When I
arrived, he made the unusual gesture of asking the devotees to leave the
room, something he rarely did. When we were alone together, he heard
with rapt attention as I communicated the success of our Ahmedabad
mission. But time was short if I was still to make the train. I begged to be
excused that I might leave for Madras, to make preparations for
Prabhupda's arrival. After I offered my obeisances, His Divine Grace
stood up and, moving around his desk, came over and embraced me
affectionately in his arms. Pressing his head against mine, first on one
side, then on the other, Prabhupda whispered, "Ka is in your heart.
Go and preach!"
I remember feeling stunned by Prabhupda's intimate embrace, for rarely
did he use his transcendental form in this way. And now once again, by
intimate v I felt his loving embrace confirm his preaching mission
within my heart.
This letter from rla Prabhupda is full of valuable instructions for
those dedicated to the preaching mission of Lord Caitanya. It contains
many essential maxims for the preacher to contemplate, and those
maxims may be analyzed as follows.
Constancy: For the preaching mission to be successful, it must be carried
on uninterruptedly. Internally the preacher must maintain a strict
program of sdhana to insure his steadiness of purpose. There can be no
gap where he lapses into my, overcome by the modes of material
nature. Either lethargy caused by ignorance or unrestrained action due
to the mode of passion can cause disruption in one's continuous serving
mood. This will disqualify one from being a useful tool in the hands of
Lord Caitanya.
Externally the preacher maintains a vigilant guard in his field of
preaching. He looks for every opportunity to introduce Ka
consciousness. This constancy of purpose gradually wears down mys
opposition and establishes the supremacy of Ka. Another word for
constancy, therefore, is determination.
Overflood: Teachings of Lord Caitanya opens with the following
description.

"It is said that in spite of being at the confluence of the

 rivers Ganges and Yamun, Prayga was never flooded until
the appearance of Caitanya Mahprabhu, at which time the
city was overflooded with love of Ka."

The ocean's tide is controlled by the moon. When the full moon of Lord
Caitanya appeared on the horizon of Bengal, the entire world became
overflooded by love of God. As Ka is present wherever His pure
devotees chant His name, similarly Lord Caitanya is present wherever
His pure devotees propagate the sakrtana movement. By the personal
influence of Lord Caitanya the Ka consciousness movement will
inundate the entire world. Just as the flooding waters gradually spread
out in all directions covering all the land, buildings, and people, similarly
the tidal wave of love of God inaugurated by the advent of r Caitanya
Mahprabhu will gradually cover the entire surface of the earth and
force all of the inhabitants to taste the nectar of devotional service to
Ka. Therefore the followers of Lord Caitanya must he very expert at
releasing the flood gates by the distribution of unlimited transcendental
literatures describing the nectarean topics of Ka. They should take
care to see that no one is spared from receiving the mercy of r
Caitanya Mahprabhu.
Ambition: A Vaiava is permitted to be aggressive to achieve his
ambition, providing his desire is pure. Docility and preaching go ill
together. We should not criticize the aggressive preaching mood of a
devotee determined to fulfill Ka's will, but neither should we confuse
the pure ambition of one who is Ka conscious with the mundane
aspirations of fruitive persons. Our goal is not to be free from desires,
but for our desires to be pure and sanctioned by Ka.
rla Prabhupda herein expresses his twofold ambition: First, to
transform the entire American population into Vaiavas. Ka
consciousness is not a sectarian, denominational faith, but the eternal
state of the pure spirit soul. Prabhupda was not advocating conversion
from one faith to another, but a total transformation, freeing the
American public from all forms of mundane conditioning and bringing
them to their original, pure spiritual natures. Once this had been
accomplished, Prabhupda's second ambition was to see the entire
population of the world follow the American people's example by taking
to Ka consciousness. Thus rla Prabhupda desired no less than to
deliver the entire planet.
Intelligence: Intelligence is defined as the power to analyze things in
proper perspective. I had accepted my spiritual master's advice to
concentrate on book distribution and holding festivals and was using my
intelligence to find the best means for carrying out his order. This is the
proper use of intelligence, not to put forward one's own ideas, thinking
oneself more intelligent than one's own spiritual master. One who does
this is no better than a fool. There are so many intelligent men in the
world today, but because their intelligence is misdirected, their actions
simply create problems for others. No one can he more intelligent than
Lord Brahma, but even he exercised caution before utilizing his
intelligence to create the material world. First, one should free oneself of
the desire for material opulence and sense gratification by performing
austerities. Thus one's intelligence will become useful for fulfilling
Kas desire.
Expansion: Vardhanam means "to increase" or "to expand," and
nandmbudhi means "the ocean of bliss." The spiritual master and the
Supreme Lord both become unlimitedly happy to see the Ka
consciousness movement expand. This dynamic growth is an aspect of
spiritual life that is also present in the spiritual world, where the
relationship between Ka and His pure devotees ever increases.
Activities performed in the material world tend to become diminished,
but because devotional service is transcendental to the material world, it
is unaffected by time and other material circumstances. Recently, one
Australian newspaper noted that the Hare Ka movement is
"recession-proof." While the whole world is experiencing trouble, our
movement is expanding, by the mercy of Lord Caitanya. rla
Prabhupda was especially pleased to see the book distribution expand.
To give him unlimited pleasure, the devotees would try to "double it"
each year, increasing the number of books distributed to twice that of
the previous year. If our preaching was based on such solid programs as
book distribution and festivals, then there would be no shortage of
money. Though we had just completed the conversion of two more
buses, I had proposed that we double the number by purchasing three
more, and Prabhupda had not hesitated to immediately sanction
another BBT loan to make this possible.
Recognition: To draw the attention of Ka is the goal of spiritual life.
The best and easiest way to do this is to preach Ka consciousness, as
the Lord Himself confirms in Bhagavad-gt (18.69):

na ca tasmn manuyeu kacin me priya-kttama.

"There is no servant in this world more dear to Me than he,

nor will there ever be one more dear."

If despite one's shortcomings and personal difficulties one nevertheless

tries to give Ka consciousness to others, the Lord becomes obliged to
such a person and quickly recognizes him. When Lord Brahm
completed his penance and meditation for the purpose of material
creation, the Lord very much appreciated his efforts and personally
came to congratulate Brahm. In that connection, rla Prabhupda
comments,

"Anyone preaching the mission of the Lord in the line of

the Brahm-Sampradya is always dear to the Lord, and the
Lord, being satisfied with such a preacher of the authorized
bhakti cult, shakes hands with him in great satisfaction."

Lord Caitanyas Mission: The mission of Lord Caitanya is thus

summarized:
pthivte che yata nagardi grma
sarvatra pracra hoibe mora nma
"The Lord desires that all over the world everyone in every village and
every town know of Caitanya Mahprabhu and His sakrtana
movement."
In all of Prabhupda's letters came the repeated encouragement to
travel village to village introducing our transcendental literature. And
wherever we could not go personally, the books would find their way on
their own, as was the case with the person whom Prabhupda had met in
the Tokyo airport. Lord Caitanya Himself engaged in traveling village to
village and encouraged His followers to do the same. Following in Lord
Caitanya's footsteps, rla Prabhupda never tired of traveling from one
country to another, even despite the inconveniences of old age. All the
members of ISKCONnot only the sannyss should realize that
such traveling is highly beneficial for developing detachment from the
bodily conception of life in the form of family, home, etc. Temples
should organize regular traveling sakrtana parties, and everyone should
take his turn in traveling out with a party. Just as a nation keeps a list of
"reserves" who may be called into active service at the time of war, those
who are not engaged full time in sakrtana should be kept on the
"reserve list," and whenever there is a sakrtana marathon they should
be called into active duty. Sometimes on television or in magazines we
see news coverage of nations at war, and it is not uncommon to see even
women and children bearing arms and taking part in the fighting.
Similarly, all the members of ISKCONmen and women, young and
oldshould learn the methods of sakrtana, which they should practice
at regular intervals so that when the need arises, during our sakrtana
marathons, they will be sufficiently prepared for the "fighting."
rla Prabhupda considered this traveling, or "bringing the temple to
the people," a very important point. In the Kali-yuga people are lazy and
have little interest in spiritual life. At best they go to a place of worship
once a week, and most do not even do this. A compassionate devotee,
seeing the fallen nature of such conditioned souls, brings Ka to them,
and thus everyone is given the opportunity to go back to Godhead. The
use of the audiovisual medium is a further step toward reaching every
town and village and thus fulfilling Lord Caitanya Mahprabhu's
prophecy.
There was a prediction in Prabhupda's letter, a special blessing which I
did not fail to note. He reminded me of the early days when under his
inspiration I had developed the first organized distribution of Back to
Godhead. My present mood reminded Prabhupda of those days, and he
gave the prediction that once again I could become most successful in
sakrtana. Driving into the Gainesville temple with our buses and vans
filled with brahmacrs, it did not seem impossible.
Amarendra dsa, the Gainesville temple president, was a great bear of a
man. But his broad, six-foot-plus physique and the dark shadow of his
beard could only slightly camouflage his gentle joviality. As a student
activist at the University of Florida, Amarendra had gained recognition
amongst his fellow collegians as a campus leader. After graduating,
instead of pursuing further studies in law, he had preferred to dedicate
himself to full-time preaching. Along with his wife, Gyatr, and a lone
brahmacr, Sakaraa dsa, Amarendra reopened the ISKCON
Gainesville center, and within a short time more than twenty young
men and women were attracted to join him, many coming from his
nearby alma mater. The revolutionary message of Ka consciousness
soon aroused his political appetite once again, and the succeeding years
found Amarendra campaigning first for the position of city
commissioner and then state legislator. Though gaining only a small
voting percentage, his candidacies were successful in that his Ka
conscious political platform earned a respectful acceptance amongst
thousands of voters. Amarendra's political recognition, however, ran a
clear second to his reputation as a ka-prasdam aficionado. Daily he
led the devotees to the University's Plaza of the Americas, where they
distributed hundreds of plates of opulent prasdam. The preparations
were so richly laden with butter and sour cream that local devotees often
referred to ISKCON Gainesville as "ISKCON Gheesville" (since so
much of the food was deep-fried in ghee, clarified butter. Their
gastronomical fame was renowned throughout America and made the
Gainesville temple a mandatory stop for all the traveling sakrtana
parties.
Amarendra was particularly proud of the four o'clock afternoon offering,
which he referred to as the "sannys-killer" on account of the large
variety of especially sweet pastries. (Sannyss are advised to refrain
from over indulgence in sweets to avoid sexual agitation.) One
afternoon, while Viujana and I were sampling some of the
preparations, Amarendra chided us by saying that he was surprised to
see what puny eaters our brahmacrs were. "Or perhaps they are
fasting?" he joked.
I immediately responded that our brahmacrs had been complaining of
hunger pangs ever since arriving at his temple. If the prasdam shortage
was due to lack of funds, I said, I would be glad to help him out. After all,
I continued, rla Prabhupda had advised that a guest not ask for
seconds if the host was poor. We were trying to be as considerate as
possible, not wishing to embarrass anyone. "Your women may be able to
satisfy their children's small bellies, but when it comes to cooking for
men, we may have to go hungry," I concluded in a humorously
challenging mood.
Amarendra was quick to pick up the gauntlet. "No one has ever disputed
our cooking abilities. Although tomorrow is not a special holiday, I'll
have our cooks prepare a small feast. It won't be a special endeavor for
them, because they practically do it every day anyway. I'll tell them how
your men say they're starving. But I say it's all talk. Let us see if they can
really respect ka-prasdam as you say they can. When they are lying
on their backs, begging us to stop serving the prasdam, then you'll have
to admit that they're not men at all but simply a bunch of puny boys."
Viujana laughed at Amarendra's bold challenge. "Tell the men to fast
until noon and be prepared to defend Rdh-Dmodara's reputation," he
ordered.
The Gainesville temple was a wonderful facility. It had formerly been
the home of a large campus sorority, and now its two buildings were
divided for dormitory use, temple, prasdam, and reception areas. In the
temple building, in the huge prasdam hall located on the second floor,
the fifty Rdh-Dmodara brahmacrs sat in two long lines, with
Viujana and myself at their head. The men were in a festive mood,
enjoying the day-long respite, and were joking with each other in
friendly camaraderie, which reminded me of the popular tale of Robin
Hood and his Merry Men. They began to thump the wooden floor:
"Prasdam! Prasdam! We want prasdam!"
"Amarendra's met his match," I said, turning to Viujana. "He probably
left town, knowing that he would be defeated."
"Don't underestimate Amarendra," Viujana warned. "He's not one to
be easily beaten." And no sooner had he pronounced these words when
Amarendra emerged through the doors, holding a huge platter of
prasdam, followed by no less than ten more temple devotees each
bearing a similarly immense tray. Amid loud cheers of appreciation they
moved carefully between the two lines, displaying to all the brahmacrs
the enormous quantities of prasdam which they would have to
consume.
"Wait a minute! Wait a minute!" I shouted above the roar. "Where's
Yogeacandra?"
"He's already started downstairs," replied Amarendra a bit nervously. I
ran over and looked down the stairs to see Yogeacandra leaning against
the balustrade with a one-gallon bucket of sweet rice tipped to his
mouth. "Don't worry about me, Mahrja. I'm just getting warmed
When I ran back to the men, Amarendra and his assistants had already
begun to serve. They had supplied each brahmacr with three paper
plates as well as six styrofoam cups. There were two large trays with puris
and capts stacked so high that they resembled multiple Leaning Towers
of Pisa. Another two platters had rice of two varietiessaffron and
fancygarnished with raisins and cashews. Then there were vegetable
dishes: eggplant and tomatoes, Gaurga potatoes, deep-fried cauliflower
in sour cream, peas and curd, asparagus topped with a cream sauce, and
kofta balls swimming in tomato sauce. As each platter was emptied, it
was replaced by a fresh one filled with a new variety of prasdam. Next
came trays of samoss, kacaurs, and varieties of pakors such as
cauliflower, broccoli, tomato, and green pepper. Out raced the servers
with more preparationsthis time large cardboard boxes filled with
papaams and baked potatoes. Up the stairs came enormous stainless
steel pots, each carried by two men, filled with dl, tomato chutney, and
lemonade. And there were fruit chutneys as well: pineapple, strawberry,
raisin, cherry, banana, and apple.
Amarendra personally brought in the next entreepizza pie. And his
assistants followed with dozens more. Then came soy burgers sandwiched
between lettuce, tomatoes, and buns.
Viujana chanted, "Hari, Hari," and everywhere there were replies of
"Hari" and "Ka" and "Prasdam ki jaya!" The devotees were in ecstasy.
They had never been served such a wonderful feast with so many
varieties and in such proportions. Everyone could taste the great
devotion with which the cooks had prepared this wonderful offering to
Ka. The atmosphere created by Amarendra and his devotees was so
friendly and warm that everyone felt as if he were sitting in the spiritual
worldand the same satisfaction was shared even by those serving
prasdam. These were all exchanges of spiritual love. Bhukte bhojayate
caiva a-vidha prti-lakaam. Two of the six items described by rla
Rpa Gosvm as ways by which devotees can exchange their loving
feelings were to distribute and to receive ka-prasdam. Amarendra
and his assistants were relishing the opportunity of serving their
Godbrothers by offering them Ka in the form of the remnants taken
by the Lord. In this way they were assisting their Godbrothers in making
advancement in spiritual life by tasting Ka in His transcendental
manifestation of prasdam. And this loving gesture on the part of the
servers made the recipients eager to respect the prasdam more and
more, without any thought as to how much they had eaten. It was a
transcendental exchange in which the servers and the served were
equally satisfied.
Amarendra stood by me with his hands on his hips, surveying the
situation. Some of the brahmacrs had keeled over and were lying on
their backs. Others were resting on their sides, their heads supported on
their bent arms. Still others were calling for more prasdam, specifying
their favorite varieties. "Your men look like they're getting tired. They're
just a bunch of puny boys, as I said to you yesterday. And we haven't
even begun to bring in the dessert."
"All right! Everybody sit up!" I shouted. "Tom, Joel, Al! What's wrong
with you? Amarendra won't start bringing in the desserts until
everybody is ready to eat more." With the mention of the sweets, the
men seemed to gain new enthusiasm, and they roared with pleasure,
indicating their eagerness.
Amarendra now called for the sweets: gulabjamuns, rasagulls, kra,
sandea, burfi, lagdus, Simply Wonderfuls, malpuras, blueberry halav
orange peel halav, strawberry halav. Then came the cakes: banana
cream, carob cream, and pies filled with blueberries and other fruits in
season. It was astonishing to see the expertise of Gainesville's cooks
matched against the equally transcendental appetite of the Rdh-
Dmodara brahmacrs. Though the cooks had prepared unlimited
preparations, the men had respected them, leaving nothing behind.
Finally Amarendra called for the coup de gracetwo hundred cream-
filled, carob-glazed eclairs still warm from the oven. It was more than
some could take. Already many were lying on the floor, stuffed with
prasdam to their necks. I spurred the men on, requesting that they had
to finish every single eclair.
Amarendra was astounded. Never before had he seen such a display of
transcendental feasting. The cooks had all come up from the kitchen,
and they too were amazed. The servers were exhausted. Viujana and I
sat back, filled with prasdam and amazed at the one-hour prasdam
marathon. All of the men were completely intoxicated by taking so
much prasdam. "You're the winner," Amarendra admitted in happy
defeat. "No, you're the winner," I said with similar appreciation. "We're
all the winners!" said Viujana judiciously and triumphantly, holding
up both of our hands in victory while everyone cheered in full approval.
While the Gainesville devotees continued to extend their warm
hospitality, we yearned to travel once again to bring Rdh-Dmodara's
mercy to more and more conditioned souls. We had made a new devotee,
Tom Kerr, a Southerner from Carolina, and di-keava had arrived
from Boston to take one of our new buses to preach in the New England
area. Dhadyumna would be leading another bus, with Viujana and I
remaining together with Rdh-Dmodara.
With so many men eager to do sakrtana, we would have to travel in
different directions to allow each bus with its accompanying vans
enough room to preach. By the end of January we had distributed eighty
thousand Back to Godhead magazines, and I transferred $18,000 to the
Book Fund, representing two months of sakrtana activities. Although
Australia and Tripurris BBT party had sold nearly twice that amount
worth of books, our remittance placed us just ahead of the Los Angeles
temple. Getting to the top of the list still seemed far away, but it was
encouraging to know that by our efforts we had been able to defeat such
a powerful contender as Los Angeles.
Dhadyumna, di-keava, Yogeacandra, Viujana, and I studied the
road atlas map of America, charting the courses we would each take.
Viujana wanted to spend time preaching in Texas. And as the
Mypur festival was fast approaching, we would have to think in terms
of who would care for Rdh-Dmodara during our one-month stay in
India. di-keava would move toward Atlanta and gradually head north.
Dhadyumna's bus required further work, so he and his men would
remain preaching in Florida until his bus was ready. For the first time,
we would be dividing up our party. The men, who had grown attached to
seeing Rdh-Dmodara daily and to associating with Their servants,
Viujana and L, would have to accept a new home and a new bus
leader. Although no one really desired the change, they were excited to
accept the added responsibility which expansion had brought. Some
would become drivers, pjrs, cooks; others would he sakrtana leaders
or festival performers. This was the way of advancement. By accepting
further responsibility, they would draw closer to Prabhupda and Ka,
which would give them the spiritual strength to perform their new
services. Our common purpose of spreading Ka consciousness would
keep us in close sympathy with one another, even though we might be
separated physically by great distances. Ka was in each of our hearts,
and if we remembered Him, then He would also remind us of each other.
Before we set off for our different destinations, a final letter arrived
from rla Prabhupda.

Honolulu, Hawaii, January 31, 1975

My dear Tamal Krishna Maharaja,

Please accept my blessings. I am in due receipt

of your letter dated January 16, 1975, and have
noted the contents. Your report is very very
encouraging. It means really preaching Sri
Caitanya Mahaprabhu's message. Do that and be
blessed. Krishna has given you a special duty, so
carry it very faithfully and enthusiastically. The
more you preach, the more you become
recognized by Krishna and the more He gives you
intelligence how to preach. You are a good
representative of Radha Damodara. You are very
fortunate that Radha Damodara is traveling with
you and giving strength and intelligence. All glories
to the assembled devotees.
Regarding your meeting with Satsvarupa
Maharaja and your 3-fold attack plan for preaching
on the campuses, it is a very good idea. Do it. I
know that you are practical. Instead of talking 100
times and doing nothing. That I want. This is a
very good plan. You can call Rebatinandana Svami
also to join you. He is a good preacher also. If you
think in terms of Krishna's instructions, then
Krishna will give the intelligence how to execute.
Strictly adhere to Krishna's instructions and He'll
give intelligence how to execute them from within
your heart.
Regarding the idea of having younger boys
travel with you, the question is whether the
government will object or not to our taking small
boys in a sankirtana van. If there is no objection,
then you can adopt this program immediately. It
will be a very nice program.
The US has got immense potentiality for
accepting Krishna consciousness. So, do service to
your country-men, as well as Krishna
simultaneously. Your country has been glorified on
 account of her children like you. Krishna has his
own plan for using your countrymen for this
movement. So, accept Krishna's mercy and do the
needful. It is not just my desire, it is the desire of
Lord Caitanya, then my Guru Maharaja, then it is
my desire, and that desire should be executed by
you all; then it will be accepted. Sri Caitanya
Mahaprabhu accepted the Bharat-bhumi, but at
least one person from Bharat-bhumi has accepted
this cult and handed it over to you, so, see that this
desire takes practical shape.
Your photo is very nice. I'll keep it to show
others. Very encouraging. I want to organize such a
program in India. I hope this meets you in good
health.

Your ever well-wisher

A. C. Bhaktivedanta Swami

Here once again was a most encouraging letter from the supreme
commander of Lord Caitanya's forces, rla Prabhupda. Prabhupda
was reminding me of my "special duty" to travel and preach, distributing
his books and making devotees. By reading "Ka has given you a
special duty," one might conclude that such a service was meant
exclusively for Tamal Krishna Goswami. However, it was a command
issued to all devotees of Lord Caitanya. By the grace of rla Prabhupda
I had been fortunate to have taken the order very seriously, and as such
the duty had become my special property, to be carefully protected. As
Prabhupda had written "carry it very faithfully and enthusiastically," I
had to cherish this service and protect it like a valuable treasure, for the
will to preach would only remain with me if I was careful to avoid the
association of the dangerous enemies lust, anger, and greed. These were
always attempting to plunder the treasure and deprive me of its
enjoyment. Prabhupda indicated how the treasure was to be protected:
by maintaining faith and enthusiasm. We required the absolute faith
that by preaching Ka consciousness I and everyone else would derive
the topmost of all rewards, pure love for Ka, and we needed that
enthusiasm to counteract the difficult times ahead when ordinary
persons would become quickly discouraged. To enjoy this treasure I had
to become like Prabhupda, steadfast under all circumstances and fixed
in the order of my spiritual master. I knew that Ka would help me by
giving all the necessary intelligence how to please Him and that I had to
force myself to preach to rise above whatever obstacles there might be,
and Ka would show me the way to proceed.
Viujana had once chided that he was more attached to Rdh-
Dmodara than I for I might leave at any time to accept another service
on Prabhupda's order. I had never disputed this fact, for it was hard to
imagine that anyone could surpass Viujana in his devotion to r r
Rdh-Dmodara. Yet rla Prabhupda had commended me as "the
good representative of Rdh-Dmodara." Although I was not an expert
cook, pjr, or krtana leader like my Godbrother, Prabhupda had
singularly praised my service to the Deity. It was because, with
Prabhupda's help, I had been able to understand Rdh-Dmodara's
desire. A year ago They had only eight servants. "Where is the room for
any more?" Viujana had asked. But as the Supreme Personality of
Godhead, Lord Dmodara could expand His potencies unlimitedly, to
provide for hundreds, thousands, or even millions of servants. Simply by
His will there were now three buses and fifty servants, and tomorrow
that number could double, triple, and multiply unlimitedly. In two
months our party had given more to the Book Fund than in the entire
past year, and by increasing the number of books, devotees, and buses,
Rdh-Dmodara became most satisfied, even more than by our offering
the customary articles of camphor, ghee, and flowers. One who preached
on Their behalf was the most dear of all to Rdh-Dmodara. We
offered both worship and preaching, but of the two the latter was the
more significant. This was Ka's final statement in the Gt and
confirmed herein by rla Prabhupda.
I had sent rla Prabhupda a photo taken in Miami of our three buses
and all the devotees. Seeing this photo and contemplating our traveling
program gave Prabhupda great ecstasy. In his letter he spontaneously
exclaimed, "All glories to the assembled devotees"something he would
normally do when he was personally present at a rousing krtana.
Four months ago, Prabhupda had instructed me to consult Satsvarpa
Mahrja on how to incorporate his selling full sets of books at the
campuses into the festivals that we were already holding. Subsequently I
had related a threefold attack plan for preaching on the campuses,
which rla Prabhupda now approved. Two of the phases were already
underway. The Library Party, under Satsvarpa Mahrja's guidance,
was successfully distributing the full sets to the college professors,
methodically covering the entire country. Our buses were visiting the
same campuses, holding krtana festivals amongst the students. Now I
proposed the third phase of linking the two together: we would obtain
lists of those professors who had ordered the books, and during our
week-long campus visits we would arrange lectures in these professors'
classes. This would allow us an opportunity to expound the philosophy
more completely than in the brief introductory talks at the festivals.
Furthermore, the personal association with Ka's devotees would
encourage the professors to study Prabhupda's books more thoughtfully
and introduce the themes of Ka consciousness in their lectures. rla
Prabhupda had faith in my words. He had ordered me to take up book
distribution, and that I was now doing. Similarly, he had instructed that
I develop the campus preaching in conjunction with the Library Party's
program, and he felt equally confident that my suggestion would actually
take tangible shape in the future.
A further suggestion of mine for our traveling party was to include some
of the senior boys from our Dallas Gurukula school. This would be the
best preparation for their becoming preachers in the future, for by
traveling with sannyss and mature brahmacrs they would learn how
to play all of the instruments, lecture, sell books, cook, do Deity worship,
and even maintain the vehicles. These were practical lessons they would
normally not receive while they remained in school, and if the teachers
would supply us with lessons in advance, we would see that the boys
continued their academic studies even during their travels. Apart from
the benefit the boys would derive, their presence would be exemplary for
the many students we met, demonstrating the ideal of a young
brahmacr being educated in the gurukula method. Eventually this idea
was attempted with two of the Dallas students, Ekendra and
Dvrkdha. Later on, the program was discontinued for the reason
mentioned by rla Prabhupda, namely the objection which might be
raised by the government.
rla Prabhupda's letter concluded with, of all things, an appeal to our
nationalistic spirit. Ordinarily he would present Ka consciousness as
transcendental to all "isms." It transcended political, cultural, racial,
economic or any other such distinctions and appealed to the most basic
element within the living entitythe tendency to render service. But if
service to one's country could be dovetailed with serving Ka, then
such nationalistic fervor was spiritually beneficial. And rla
Prabhupda was convinced that America and Americans were meant to
play an essential role in Lord Caitanya's mission. As Prabhupda had
written, "Ka has His own plan for using your countrymen for this
movement." America was the recognized world leader in so many
different fields and a staunch supporter of human rights, including that
of freedom of religion. Prabhupda himself had been recognized by the
government as a religious teacher and granted a permanent residency to
teach Ka consciousness. America had given rla Prabhupda so
many young men and women to help with his missionary activities, and
they were now following his example in traveling to other parts of the
world to establish the teachings of Lord Caitanya. Prabhupda often
stated how fortunate the people here were to be blessed with good
intelligence, good looks, and sufficient wealth. To perfect their good
fortune they had only to utilize their gifts in the service of Ka. If by
our preaching we could induce them in this way, we would do the best
service to our countrymen and simultaneously to Ka.
Modern American society was producing hippies, murderers, and
numerous other social dissidents. Even those considered well adjusted
could hardly compare with the heroes of American history. But under
rla Prabhupda's expert tutelage, the same ordinary twentieth-century
American children were being transformed into heroic personalities
equal in importance to Washington and Lincoln, who were known to
have dedicated their lives for such great causes as independence and
abolition of slavery. Prabhupda had established a society for creating
thousands of Washingtons and Lincolns, who could make their country
glorious by delivering the world from material illusion. Lord Caitanya
had predicted that the sakrtana movement would spread world-wide,
and it was this understanding which led rla Bhaktisiddhnta to order
Prabhupda upon their first meeting to spread Caitanya's mission to the
Western world. Now Prabhupda was relaying that instruction to us, and
if we made this our exclusive desire, we would be glorified in history
beyond the Washingtons and Lincolns of mundane fame.
Lord Caitanya and the previous cryas had accepted India as their
preaching field. The rest of the world, rla Prabhupda humbly
explained, had been left for us to deliver. Now it was our duty to
continue this preaching. Ka consciousness was meant to establish a
new world-order. It was more than a mere religion or relative
philosophy. Devotional service was the essential living principle of the
eternal spirit soul in relationship with the Supreme Soul, Ka.
Though Ka consciousness was previously unknown and presently
misunderstood, the saner portion of society would gradually appreciate
our philosophy, although there would be many difficulties ahead before
this goal was attained. rla Prabhupda had used the word cult to
describe Ka consciousness. It was the same term used derogatorily by
the enemies of our movement to describe us as not bona fide or to deride
devotional life as a brainwashing technique. In recent years we have
seen a spate of court cases involving former devotees or their parents,
attempting to prove that Ka consciousness is irreligious or un-
American. But the attempt to decry Ka consciousness went on even
during the time of Lord Caitanya. There were caste brhmaas who
complained to the Muslim government leaders, demanding that the
chanting of Hare Ka be stopped. And there were parents of devotees
who tried to physically prevent their children from joining Caitanya
Mahprabhu's party. Just as five hundred years ago, opposition will
always continue, because there are two classes of menthe divine and
the demoniacone supporting the movement of Ka and the other
decrying it. Between the two there shall never be peace, for each is bent
on conquering the other.
During a deprogramming case in 1976, tried in the Supreme Court of the
State of New York, rla Prabhupda wrote me many arguments to use
in defense of our movement. Eventually the decision was given in favor
of ISKCON, declaring that Ka consciousness was a bona fide religion
with roots dating back more than five thousand years. rla Prabhupda
heralded this as a landmark decision in ISKCON's history. The
following letter sent to me on October 30, 1976, demonstrates
Prabhupda's fighting determination and presents valuable arguments
against the derogatory "cult" image our critics have attempted to label us
with.

"Regarding the point about whether our movement

is bona fide, you can use the following arguments.
Bhagavad-gt has got so many editions. Our
books are older than the Bible. In India there are
millions of Krishna temples. Let the judges and
juries read our books and take the opinion of
learned scholars and professors. Regarding the
second point about the parents' jurisdiction over
their children, here are some suggestions. Do the
parents like that their children become hippies?
Why don't they stop it? Do the parents like their
children to become involved in prostitution and
intoxication? Why don't they stop this? When the
government takes the children for the draft neither
the parents nor the children like it. This question
should be raised."There are so many men over
thirty. Are they brain-washed? It may be a minority
in your country, but in other places it is the
majority. The diamond seller caters to a minority.
Why are they allowed to sell? Always when there is
something valuable, only a minority will be able to
purchase. Our books are not commercial, they are
religion and philosophy. They are now feeling the
weight of this movement. They thought these
people would come and go, but now they see we
are staying. Now we have set fire. It will go on, it
cannot be stopped. You can bring big fire brigades,
but the fire will act. The books are already there.
Even if they stop externally, internally it will go on.
Our first class campaign is book distribution. Go
house to house. The real fighting is now. Krishna
will give you all protection. So, chant Hare Krishna
and fight. One movie expert bas opined there are
so many ideas in our movement. Try to get our
ideas into movies. "Get some Indian professors'
opinions. Get a list of standing orders from Indian
universities. Take this opportunity for being well
advertised. They are afraid. So many young men
are being affected. They have rightly said it is an
epidemic. Let all the Indians say that this is bona
fide. Have profuse testimony. Collect testimony in
 London and Toronto. Collect opinions that this is a
bona fide Indian culture. This same attack came in
Germany. By propaganda you cannot suppress the
truth. You cannot suppress fire by propaganda.
Now we have to become more strong to defend.
The fighting has become acute, but if you stick to
the regulative principles, Krishna will give you all
strength. Whatever is done is by Krishna's mercy.
They are afraid that a different culture is
conquering over their culture. Param drstva
nivartate. That is natural. If some one finds
something better he'll give up the old, how can he
stop? It is a fight, do not be afraid."

While Rdh-Dmodara and Their servants were actively traveling

throughout Florida, rla Prabhupda, as the top most of all of Ka's
servants, was also actively traveling. But whereas our travels were
limited to a few Southern cities, rla Prabhupda made giant steps,
crossing from one continent to another on yet another world tour. The
letters I received marked his movements: Bombay, Honolulu, then
reaching the U.S. mainland. From Los Angeles His Divine Grace had
gone south to Mexico City, and Caracas, Venezuela. From South
America he would return to the U.S., stopping first in Miami, then
Atlanta, then Dallas and New York before leaving for Europe and the
Middle East.
There was great excitement amongst our brahmacrs at the thought of
seeing their spiritual master personally. Amongst the party only a few
had been present in San Francisco during the Ratha-ytr parade more
than six months ago, so for most it would be their first time in
Prabhupda's presence. While Rdh-Dmodara's bus was heading for
Dallas, di-keava's and Dhadyumna's parties moved in the direction
of Atlanta. I felt great impatience to be with His Divine Grace, and
rather than wait to see him in Dallas, I returned to Miami, where he was
to make his first stop.
It was the greatest pleasure to be in Prabhupda's association once again.
The association was of a different nature than it had been in India,
where I had had Prabhupda's constant company. As one of his
managers, when I was there he expected me to help resolve the endless
problems which always seemed to arise. But with my new service as a
traveling preacher our relationship changed, and I relished deeply this
new mood of association. Prabhupda was no longer testing me with
suggestions of my returning to India, as he had in San Francisco.
Through his letters he had confirmed repeatedly that preaching to the
Americans was the best service. With an ever-expanding ISKCON
family, there were undoubtedly many burden some matters for
Prabhupda to consider. But whereas in India Prabhupda would bring
these to my attention, expecting me to share responsibility for many of
them, now, when we discussed these issues, it was more to inform me
rather than with the expectation that I should become involved. And
Prabhupda also seemed to enjoy this change in mood that my new
service had brought. By constant preaching I felt new life, and this
enthused rla Prabhupda. Prabhupda would often comment that he
kept youthful by associating with so many young, energetic disciples.
Similarly I felt that Prabhupda was encouraged by my preaching spirit
and that he was observing with pleasure my spiritual satisfaction. In the
Caitanya-caritmta it states, "When a disciple very perfectly makes
progress in spiritual life, this gladdens the spiritual master, who then also
smiles in ecstasy, thinking, 'How successful my disciple has become!' He
feels so glad that he smiles as he enjoys the progress of the disciple, just
as a smiling parent enjoys the activities of a child who is trying to stand
up or crawl perfectly."
Though I was by no means perfect in my spiritual life, there was no
doubt I was making progress, and this was a cause of satisfaction for my
spiritual master. For my part I felt very grateful to have received the
service of traveling and preaching, which I considered to be a most
valuable gift from my spiritual master.
After three days in Miami I accompanied rla Prabhupda on his flight
to Atlanta. His Divine Grace was greeted by hundreds of devotees,
including those from the local temple, Satsvarpa Mahrja's Library
Party, Tripurri's airport sakrtana devotees, and more than three
dozen of our Rdh-Dmodara men. As Prabhupda drove in a black
Lincoln limousine, he proudly noted one of the Rdh-Dmodara buses,
with "HARE KA" boldly displayed, accompanying him to the
temple.
rla Prabhupda's visit to Atlanta was a most memorable one for all of
the devotees who had gathered to be with him. He became visibly
overwhelmed by the magnanimous presence of r r Gaura-Niti, the
presiding Deities of Atlanta, and by the fervent, unconditional devotion
pouring forth from the more than three hundred disciples surrounding
him. In the opening speech his voice became choked with emotion while
describing the mercy of the two transcendental brothers Lord Caitanya
and Lord Nitynanda, and he found it impossible to continue speaking.
That same evening Prabhupda sang Parama Karua, describing how
there is no greater mercy than that delivered by the two Lords Niti-
Gauracandra. While Prabhupda described the glories of Lord Caitanya
Mahprabhu and Nitynanda Prabhu, to his disciples sitting
reverentially before him he was the manifestation of Gaura and Niti's
mercy that they could fully appreciate. For rla Prabhupda, seeing so
many sincere disciples dedicating their lives to the service of Gaura-
Niti was further proof of Caitanya Mahprabhu's kindness for having
sent him unlimited assistants. The combination of the beautiful Deities
of Lord Caitanya and Lord Nitynanda, Their beloved representative
rla Prabhupda, and hundreds of sakrtana devotees created an
overpowering atmosphere which submerged everyone in a flood of
ecstatic feelings.
On his morning walks in Atlanta's Piedmont Park, rla Prabhupda
would he accompanied by members of the Library Party, the airport
sakrtana party, and the devotee-scientists, led by Svarpa Dmodara
dsa. Our Rdh-Dmodara brahmacrs were too numerous for all to
join the morning excursions, so instead I arranged for a special darana
in Prabhupda's quarters, just as I had done previously in San Francisco.
Gradually the newly painted all-white sitting room became tinged with
the saffron hue of nearly forty brahmacrs nicely dressed, wearing fresh
tilaka.
"This is Chris and this is Rusty. They each distribute hundreds of Back
to Godheads a day. His name is Mark, and he has just joined us from
Miami. He is sewing clothing, like hats and shirts, for the men. This is
Doug, who joined us in Berkeley, where he was studying in college. He
has sacrificed the money set aside for school to be used for distributing
books to the public." Gradually I introduced every member of our party
to rla Prabhupda, who thanked each one for having surrendered his
life to Ka. When everyone was seated comfortably, Prabhupda
lectured on the advantages of remaining a brahmacr throughout one's
life. If one could do this, it would make going back to Godhead very
simple. A brahmacr need not worry where to sleep or how much to eat.
He can sleep underneath a tree or even in the snow. His only concern is
how to serve Ka more and more. He does so much service that at
night, when it is time for him to take rest, he falls asleep immediately,
because he is free of any anxieties.
Ghastha life, however, is fraught with problems. As soon as one is
married there are so many responsibilities which unnecessarily increase
life's problems. The wife will make demands: Where is our house? When
will we have children? Where are my clothes? Food? In this way there
will be so much disturbance, to no advantage. Instead one should be
intelligent and avoid this botheration altogether. Simply spend your
time distributing books, then there will be no time left for my to lure
you.
The brahmacrs enjoyed hearing rla Prabhupda glorify a life of
celibacy dedicated to preaching. They were already experiencing a
carefree existence by avoiding the entanglement of the opposite sex. To
have their spiritual master confirm their position strengthened their
resolve to remain fixed in their vow. But it was not always easy. When
rla Prabhupda called for questions, one devotee asked, "rla
Prabhupda, we have to approach so many women while distributing
books in the parking lots. Yet we have just come from material life and
are still feeling attraction. So what is the best way to preach without
becoming affected?"
Prabhupda immediately replied, "Sex life is an itch. It has to be
tolerated. If you become tolerant, then the itching sensation will go
away. Just learn to tolerate it and concentrate more on your service."
Next, one of the devotees wanted to know whether a devotee who dies
on sakrtana will go back to Godhead.
Prabhupda quoted,

"Ya ya vpi smaran bhava tyajaty ante kalevaram

ta tam evaite kaunteya sad tad-bhva-bhvita.

Whatever state one remembers when leaving his body, that

state he will attain without fail. [Bg. 8.6]

If you just try to distribute these books up to the time you die, then
you're guaranteed to go back home, back to Godhead. Is that all right?"
At this, everyone cheered "Jaya Prabhupda!" And rla Prabhupda
continued, "By distributing these books very quickly, you attract the
notice of Ka.
Another brahmacr raised his hand and inquired, "How should we
approach someone to ask for a donation?"
"You should go up to the man," Prabhupda instructed, "pay your
obeisances, and say, 'My kind sir, you are a very intelligent man. So
please kindly forget everything you know, take this book, and give me
your wallet.' " The devotees roared with laughter, enjoying rla
Prabhupda's humorous yet serious response.
Bhakta Mark then offered a hat he had sewn from a corduroy material in
the Vndvana style, which rla Prabhupda had introduced to
ISKCON devotees. Unfortunately it was too small and looked funny as
Prabhupda tried it on. He could not pull it snugly over his head, and
instead it puffed up at the top. Nevertheless, Prabhupda left it on for a
few seconds, until Mark pulled out another hat, of a larger size. Still this
was too tight, but rla Prabhupda accepted it with a smile, saying, "It
can be used." Mark had given each of the brahmacrs on the party a
similar hat as a part of our unofficial uniform, and now that rla
Prabhupda also had one, we felt that he was identified with our party
its commander in chiefwhich in fact he was.
After a half-hour's meeting rla Prabhupda allowed every-one to leave,
having his servant, rutakrti, give each a large piece of cake on the way
out.
That same evening, with the memory of our meeting with rla
Prabhupda still fresh in our minds, a disaster occurred. The Ryder
rental truck which had just returned from the airport carrying a full
month's supply of books was missing. Upon investigation I discovered
that one of our recent recruits from Miami, Bhakta Ray, had been
trusted with the van key, and he was nowhere to be found. We waited all
night, but when in the morning there was no sign of Ray's return, we
reported to the police that our twenty-four-foot yellow truck had been
stolen, along with its entire cargo of spiritual books.
I had no anxiety regarding the truck; it was insured. But the books had
been sent entirely on credit. I berated the devotees for trusting a brand
new bhakta with such an important responsibility, which had now
jeopardized an entire month's worth of sakrtana. My increasing
anguish became a matter of concern to everyone in the temple. One of
the local devotees was a detective connected with the Atlanta police
force, and with his help a five-state alarm was put out to locate the
stolen vehicle. Ultimately, he informed us, all we could do was wait and
pray to Ka.
There was always a risk in accepting new devotees without a sufficient
period of testing. But for our party, which was constantly on the move,
this initial testing practiced by other temples was impossible. We had to
accept whoever volunteered to join us, as long as he appeared sincere
and was willing to follow our principles.
On March 2 rla Prabhupda left for Dallas, Texas. I had planned to fly
with him and meet up with Viujana Mahrja, but now the Rdh-
Dmodara bus would have to greet rla Prabhupda without my being
present. Until the truck and its payload of books were found, I was not
going to leave Atlanta.
While we were waiting hopefully for word from the police, news of a
more pleasant sort arrived. A telephone call from Rmevara Prabhu in
Los Angeles informed me that the Rdh-Dmodara traveling party had
achieved the coveted first place in the February book distribution
ratings, for selling ninety thousand Back to Godhead magazines.
Prabhupda's prediction and blessing that we would be the most
successful had come to pass within less than three months' time! I was so
ecstatic that the disaster of the previous day was temporarily forgotten. I
informed all of the men and telephoned Viujana to immediately
apprise rla Prabhupda of the wonderful tidings. After all, it was His
Divine Grace's order that had transformed our small group of festival
entertainers into the leading book distribution party in the world. The
quick rise to success of our party was indeed amazing.
I was so elated that I barely noticed a note left in my room. The police
had located our stolen van two states away, in Mississippi. When I
finally tracked down our devotee-detective friend, he unraveled the
bizarre story of Ray's capture. Little credit could actually be given to the
police other than for the fact that they had made an effort. Actually, it
was Lord Ka who deserved all praise. Apparently Ray had set out in a
westward direction at breakneck speed, hoping to put as much distance
as possible between himself and our Atlanta temple. He had passed
through the states of Georgia and Alabama without any incidents. But
upon reaching Mississippi, with practically no rest for more than thirty
hours, he had become careless in his driving and was dozing at the
wheel. At 85 mph he plowed into the rear of a state highway patrol
police car. The state troopers immediately arrested him for reckless
driving and, after checking their computers, realized that the yellow
truck matched the description of the stolen vehicle on the five-state
alarm.
Ray was brought to trial and sentenced for multiple violations of the
law, including grand larceny. He had made the mistake of trying to
cheat Ka, but he had found that it had been impossible. As the
Supreme Personality of Godhead, Ka is always supremely worshipable
in all respects. He is glorified for His strength as the lifter of
Govardhana Hill, as a dancer in the rsa-ll, as a thief for stealing
butter, and now as the most expert cheat who deprived the witless Ray
of the stolen books, while at the same time inducing him to be the cause
of his own undoing.

CHAPTER SIXTEEN
 CHAPTER SIXTEEN
The Sakrtana Tidal Wave

r Dhma Mypur, March 1975

The land appeared quite ordinary. Its flat, dry, rough surface and the
way it stretched out into unbroken, even plains reminded one of so
many productive agricultural fields everywhere in the world. This,
however, was seeing through an ordinary man's vision, and rla
Bhaktivinoda hkura, the great nineteenth-century saint, was no
ordinary person. When he looked upon the horizon, where the golden
sun melts into the earth, he did not see vegetables or grains. Before his
vision were the eternal pastimes of the Supreme Personality of Godhead,
Lord Caitanya Mahprabhu, for this was Mypur, the birthplace of
Lord Caitanya, the land where the Supreme Lord had chosen to enact
His transcendental pastimes. It had taken the spiritually powerful vision
of the great saint Bhaktivinoda to realize that the value of this piece of
land was far beyond its agricultural productivity.
The vision of Bhaktivinoda was inherited by his spiritual great-
grandson, His Divine Grace A. C. Bhaktivedanta Swami Prabhupda. By
the blessings of predecessors he not only perceived the miraculous
pastimes of Lord Caitanya but viewed a future city rising up on the
broad Ganges River deltaa city imbued with spiritual life, a
transcendental capital of Ka consciousness. And, at its center,
reaching into the firmament, His Divine Grace perceived a magnificent
Temple of Understanding, r Mypur Candrodaya.
Mypur Candrodaya means "the rising moon of Lord Caitanya." Lord
Caitanyathe golden-colored incarnation of God appeared like the
full moon on the horizon of Mypur five hundred years ago. As the
light of the full moon illuminates the darkness of night, so the
appearance of Lord Caitanya ignites spiritual realization, destroying the
darkness of ignorance. And as the moon controls the waters of the
ocean, so the full moon of Lord Caitanya causes the waves of love of
God to sweep over the entire earth, effecting the manifestation of love
of God in all directions. Carried upon these waves is a great ship known
as the International Society for Ka Consciousness, with its founder-
crya, His Divine Grace A. C. Bhaktivedanta Swami Prabhupda, as
the indomitable captain.
Journeying upon the waters of love of God, His Divine Grace piloted the
ship to every port and town of the world, distributing the message of
Lord Caitanya. Through the books he wrote, he informed the population
that the suffering of the world was due to ignorance alone
forgetfulness of their eternal relationship with Ka. Their bondage to
suffering could at once be smashed by revival of their dormant Ka
consciousness. rla Prabhupda's hooks elaborated in full detail the
science of God more completely than any other scriptures which had
ever reached the seven continents, for these were not his own words, his
own ideas. rla Prabhupda's gifts to the world were authorized
translations of the ancient Vedic literatures, complete documents
scientifically explaining the process of creation, the generation of
species, the construction of the universe, the kingdom of God, and its
establishment within this world. Prabhupda's bookshundreds of
millions distributedcreated a spiritual revolution amongst their
readers. As people came to understand the teachings of Lord Caitanya,
they realized the real purpose of their human livesnot to toil endlessly
like dumb animals to achieve some temporary satisfaction, but to
achieve self-realization, to learn of their spiritual identity in relationship
to Ka, God; not to die in ignorance, with endless material desires yet
unfulfilled, propelled by the force of these desires to take repeated birth
followed by death again and again in the material world. They
understood, finally, that human life was the culmination of millions of
births, when the soul was finally to shake free from the shackles of
material existence and return to its original home in the kingdom of
God to enjoy eternal life therein. Though love for Ka was the
greatest achievement of human civilization, the process for its
attainment was remarkably simple. And it was Lord Caitanya who first
propagated this simple yet sublime method of chanting the Lord's holy
names: Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma,
Hare Rma, Rma Rma, Hare Hare.
Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare
Rma, Rma Rma, Hare Hare. As the mah-mantra, or great chanting
for deliverance, spread throughout the world, millions of people took
interest in the teachings of Lord Caitanya. Under Prabhupda's
guidance they learned to practice the techniques of spiritual life.
Naturally, as they made advancement, they became eager to share this
knowledge with others. Centers of Ka consciousness were established
throughout the world: temples, schools, farming communities,
restaurants. And at the center of this growing worldwide network was
Mypur, that place from which it had all begun.
As the hub sits at the center of the spokes of a wheel, so Mypur is the
transcendental hub for the Ka conscious world. It is not merely a
vision, or a memory of the past, but a dynamic center of spiritual
education. The Temple of Understanding which Prabhupda envisioned
will include a planetarium demonstrating the Vedic explanation of the
sun, the planets, and stars in their rotations. Scientists throughout the
world will come to study and appreciate this as a great breakthrough in
their comprehension of the universe. There will be exhibitions
displaying the factual laws of karma and reincarnation, and historical
dioramas depicting events clearly described in the Vedas but yet
undiscovered by mundane researchers. Practical demonstrations will be
given throughout this entire spiritual city of how one may lead a Ka
conscious life while taking a meaningful role in society. There will be
accommodations for a population of fifty thousand, including embassies,
hotels, and residences for the city's permanent inhabitants.
The saint Bhaktivinoda could see the future and knew all of this, but he
simply said, "The day will come when Vaiavas from all over the world
will come to Mypur and chant 'Jaya acinandana! Jaya acinandana!
[All glories to Lord Caitanya! All glories to Lord Caitanya]' " He left it
for his spiritual great-grandson, His Divine Grace A. C. Bhaktivedanta
Swami Prabhupda, to elaborate fully the complete plan for Mypur.
And rla Prabhupda in turn entrusted this sacred task unto his
disciples as part of their life's mission. Europeans, Indians, Americans,
Africans, even Russians and Chineseall were to combine together to
manifest Mypur City, for Lord Caitanya's teachings are of universal
application and are not sectarian, nationalistic concerns. For the visions
of rla Bhaktivinoda and his successors rla Gaurakiora dsa Bbj,
rla Bhaktisiddhnta Sarasvat hkura, and rla Prabhupda to
become a reality, citizens of the world from every country would have to
come together and serve hand in hand at Mypur.
All of this I had heard and remembered as I sat, crouching down on my
haunches, beneath a black umbrella shielding me from the hot Indian
sun. I stared out at the rough, dry ground, which had slowly begun to
yield the season's portal crop. I began vividly reliving the very
beginnings of our efforts to establish and develop this great Mypur
project .
It was March 1971. Accompanied by a Godbrother, I listened as our
lawyer friend Dibendra dsa haggled with the land's two Muslim owners,
Jabad Ali Sek and Niboron Sek. They argued back and forth about the
value of the portal crop, but in their minds both farmers knew that the
property's value went far beyond its crop. Years earlier, rla
Prabhupda, having just returned from America, had begun negotiating
with them. Of all the disciples of rla Bhaktisiddhnta Sarasvat
hkura, he alone had gone to the West to spread the teachings of Lord
Caitanya. Now two of his disciples were trying to complete the
transaction he had begun.
I tried to appear as if I were interested in the portals, but in my mind I
was simply thinking of Prabhupda's vision for a transcendental city.
Two years earlier, while I was driving with him in London, he had
promised that if I could help to build a twenty-five-story temple in
Mypur, Bhaktivinoda hkura would personally come and take me
back to Godhead. After what seemed like endless bickering, a price was
finally agreed upon. Later we went to the court in Krishnanagar, the
district capital, and made the payment on what would be the first of
hundreds of parcels of land purchased for the development of Mypur
City. Now there was a place to begin, a place to invite Prabhupda so
that he would begin to unfold his transcendental blueprint of future
development.
With difficulty we had constructed a small thatched cottage. For
foreigners accustomed to steel-and-glass skyscrapers, it seemed barely
inhabitable. But for rla Prabhupda, even though he had traveled
widely and had experienced living in skyscrapers and palaces, it was
home. In fact it was the best home, Prabhupda said. Living in Mypur
was to experience pure goodness, not like the passionate, ignorant
turmoil of the modern urban developments. And for his disciples, where
was the question of disagreement? Although we dreamed of toilets that
flushed, air conditioning, and hot water, we learned from Prabhupda
how to live on the bare land in the meager hut with practically no
ordinary amenities. It was Prabhupda's association and encouragement
which kept us there in those early days. And when the Ganges flood
waters covered the land and nearly swept away our hut, it was his vision
of the future alone that provided the determination to live for days in
the cottage rafters until the flood waters subsided.
However, the idyllic life of the sage surrounded by few disciples was not
Prabhupda's idea of Mypur. "Begin construction," he ordered. But
what did we know of construction? Then he described how to dig the
foundation, how to lay the footings, to make a plinth, and to erect what
turned out to be the most beautiful guesthouse in all of the Nadia
district.
Before the construction began, Prabhupda called his Godbrothers and
other senior Vaiavas of the area together to lay the foundation stone.
Many of them had built small temples in the Mypur area on the order
of their spiritual master, rla Bhaktisiddhnta. These temples were now
serving their disciples and a few pilgrims who came once a year to
celebrate Lord Caitanya's appearance day, but Prabhupda had disciples
from all over the world who were eager to come to the land of Lord
Caitanya. And it was of utmost importance for the people of India to see
Western Vaiavas embracing India's original religion of Ka
consciousness. This would inspire Prabhupda's fellow countrymen not
to give up their most precious possession, the Vedic culture. They were
all too eager to embrace the Western ways and leave aside spiritual life.
Now, if they were to see Westerners chanting Hare Ka, giving up
meat-eating, gambling, intoxication, and illicit sex, then they might be
induced to follow in a similar way.
Westerners were accustomed to first-class accommodations. Although
the few disciples living with rla Prabhupda might tolerate life in a
hut, he did not expect his international visitors to bear such austerities.
There had to be a first-class guesthouse with all proper facilities to
attract the Westerners. Thus Prabhupda laid the foundation stone,
bearing in mind his plans for the future. And this was only the first of
many buildings to come, leading to the ultimate construction of the
Temple of Understanding.
I remember our pride in sending photographs to London, showing
Prabhupda how we had purchased steel, sand, and stone chips. "What is
the value of showing me these materials?" Prabhupda had written in
response. "Where is the building?" Jayapatka Mahrja, Bhavnanda
Mahrja, the others, and I felt like the foolish disciples we actually
were. Prabhupda's words pushed us on, and we began the construction
in full earnest. It was a boon to the local Mypur village inhabitants
regular work seven days a week. But Prabhupda was impatient. "Why is
it taking so long?" he demanded to know. So we doubled the hours, and
then tripled them, working twenty-four hours, day and night. At last the
building was completed, and with great satisfaction rla Prabhupda
moved the Deities of r r Rdh-Mdhava from their place in the tiny
hut to the spacious ground floor of the newly completed guesthouse.
Now Prabhupda had a temple and residential quartersa headquarters
from which to organize the future development of Mypur.
Under Prabhupda's constant supervision, Bhavnanda Mahrja and
Jayapatka Mahrja directed the establishment of a gurukula (school),
orphanage, gola (dairy), cottage industries, parks, restaurant, and the
construction of a seven-hundred-foot auxiliary guesthouse, to be the
longest building in all of West Bengal And at the annual Gaura-prim
festival celebrating Lord Caitanya Mahprabhu's appearance day, the
fruit of Prabhupdas labor began to show itself. From all over the world
hundreds of Vaiavas traveled to India to take part in the festivities.
Advertised throughout India in the newspapers, the presence of the
international Vaiavas created a sensation. Pilgrims from all over India
flocked to Mypur to witness and take part in the international festival
honoring Lord Caitanya. India had become inspired that her native
culture was at last being appreciated throughout the world, and over the
next few years the number of pilgrims exceeded more than one million.
ISKCON's center at Mypur was the talk of Calcutta and a major
tourist attraction of east India.
rla Prabhupda was not surprised. After all, this was the desire of Lord
Caitanya and the prediction of rla Bhaktivinoda hkura. It had only
required complete faith in their words to make everything become
manifest. But if the entire vision was actually to be realized, it would
require a good deal of hard work as well. Prabhupda sat down with his
master architect Surabhi Swami, his Mypur representatives Jayapatka
Mahrja and Bhavnanda Mahrja, and with all of his worldwide
leaders and meticulously planned the future scheme for Mypur City
and the Temple of Understanding. Although he might not live
physically to see its fulfillment, he had confidence that his disciples had
imbibed the essential understanding of this great mission. His faith in
them was not an empty hope. By their assistance he had developed a
worldwide movement as well as published and distributed hundreds of
millions of books. His disciples, men and women from every country of
the world, were the competent persons to fulfill Lord Caitanya's desire
for the transcendental city of Mypur. With full faith Prabhupda gave
them the command, and with the command the power to carry it to
fulfillment.

* * *

Now, in March of 1975, between talks with rla Prabhupda about

Mypur City's future, I attended the annual G.B.C. meeting. And
whenever time presented itself, Viujana and I ran to the Ganges for
relief from the heat of the day as well as the exertion of a full year's
preaching. While we jumped and swam in her cooling waters, our
thoughts drifted back to Rdh-Dmodara: how nice it would be to bring
Them to India! But that was our desire, and not necessarily Theirs. They
had come from India, from Orissa precisely, but now They had taken up
Their permanent residence, traveling and delivering Their mercy to all
of America. A year ago I had proposed to Viujana that he forget his
American preaching and stay with me in India. I hadn't understood why
he considered my suggestion absurd. I did not know that Rdh-
Dmodara had captured his heart or that, for the offense of attempting
to steal Their servant, They would capture my heart as well. The two of
us, bound servants of Lord Dmodara, now attended the festival at r
Dhma Mypur. But a day did not pass without some service performed
on Their behalf.
To begin with, They needed srs from which Their new outfits for the
year would be sewn. Viujana dragged me to Calcutta to help select the
material. Down narrow lanes through teeming bazaars we shopped for
Vras silk and brocaded srs. Once before, as a ghastha, I had made
such a trek and stood by while for hours my wife tried on srs, deciding
which she wanted most. Before the ordeal had ended I had resolved to
never again undergo such a terrible experience. And yet here I was,
being shown srsyellows, greens, blues, and reds, embroidered and
brocaded. And yet I actually enjoyed it, because it was not to cover
someone's material body, but rather to adorn the Supreme Lord's
transcendental form. Shopping for Rdh-Dmodara was perfect
samdhi meditation, even though we were in the heart of Calcutta's
busiest marketplaces.
From there we went to Navadvpa, the small town across from Mypur,
where Lord Caitanya had also enacted His transcendental pastimes.
Here were shops displaying all devotional paraphernalia: brass deities,
tulas beads, hari-nma cdars, karatlas, rati paraphernalia,
handloomed cotton dhots and vests. Followed by a battery of assistants
we limped along, lugging four heavy burlap sacks filled with every
conceivable need of our ever-increasing family: fifty brahmacrs (and
only Ka knew how many more to come), three buses to outfit, and
three more on the way. A second time we rushed back to Navadvpa,
taking the ferryboat, this time to order five sets of Gaura-Niti Deities,
one for each of our buses. After the festival, on our way to Delhi, we
would shop in Calcutta for tambouras, harmoniums, bowed sargis, and
mdagas. And in New Delhi we would purchase canopies and siding
cloth made from colorful shamiana tent material, so that each festival
party would be fully equipped.
As much as our parties required to be outfitted, they were equally in
need of good leaders. Viujana Mahrja and I carefully scrutinized the
devotees attending the festival, especially the brahmacrs. The men we
needed should be proven preachers and experienced book distributors.
We had visited nearly all of the temples in the course of the past year
and were familiar with most of the devotees, but few of the brahmacrs
we found had held positions of responsibility, and the temple presidents
were on the whole married men. Suddenly Viujana and I both looked
in the direction of our dear Godbrother Tripurri, who was just about to
take sannysa and who was also canvassing for good men. His entire
party of book distributors was comprised of senior, select men of
leadership caliber. Immediately we cornered him, squeezing and pulling
for him to release some of his men to us. There was Kavicandra dsa, a
renounced ghastha who very much liked our association, and Brahm
dsa, the energetic book distributor from Pittsburgh. Both were making
plans to join Tripurri's BBT party but were anxious to do more direct
preaching, and our party would afford them this opportunity. Tripurri,
however, was not one to give in easily. Years of airport sakrtana had
made him the best transcendental talker in ISKCON. After days of
successive cajoling, he finally conceded. "All right. You can have Keava
Bhrat dsa, but that's all." "Keava Bhrat?" repeated Viujana. "But
he's a ghastha!" Not only was Viujana intent on the party remaining
all male (which was Prabhupda's instruction), but he also preferred that
they be either sannyss or brahmacrs. I had known Keava Bhrat and
admired his dedicated preaching spirit. Though small in stature, he was a
ferocious book distributor and a very lovable devotee as well. When we
had first thought in terms of taking up book distribution, he had
challenged our entire party single-handedly. Viujana Mahrja was
eager to defend Rdh-Dmodara's reputation and, considering alls fair
in love and war, took advantage of Keava Bhrat's passion for prasdam
by inducing him to take a big feast on the night before the contest. As a
result, Keava Bhrat lay awake all night with stomach cramps and lost
the competition by default. There were days when he distributed two to
three times as many books as any of his peers, but such overexertion
often caused him to become sidelined due to physical exhaustion. "He's
too sickly," concluded Viujana.
"Anyway, take him or leave him. He's all I'm offering," was Tripurri's
final decision.
I was satisfied. Yogeacandra and I had discussed the idea of Keava
Bhrat's joining even before Tripurri had suggested his name.
Although he might not be physically strong enough to stand in an
airport six days a week, he was an expert preacher with a talent for
organization. He had even majored in business administration while in
college. Now that our party was expanding to many buses and vans, it
would require expert coordination. Until recently I had been able to
manage everything personally, but with the increase of buses I had
requested Dhadyumna to assist me in the administration, and he was
seeing to all of the affairs while I was absent in India. But if
Dhadyumna's attention continued to be absorbed in administration,
we would lose one of our most able preachers. Keava Bhrat was
therefore an ideal choice as an overall coordinator of the entire
administration of our party. If we established a head office located
within or near one of the temples, then he could be stationed there, and
if required, his wife and child could even be there as well. By speaking to
the parties on the telephone, he could preach to all the sakrtana men
and keep them enthused as well as record their expenses, collections,
and send payments for the books and vehicles.
As a test of his administrative capacity, I assigned Keava Bhrat the
task of overseeing the transport back to America of all our India
purchases. No sooner did we reach Vndvana than he fell ill and begged
to be relieved of the responsibility. But I was firm and insisted that he
had to pass this test to prove his fitness to join the Rdh-Dmodara
party. Therefore, with great resolve Keava Bhrat arranged for various
returning devotees to assist him in carrying five tambouras, five sargis,
five santurs, six mdagas, twenty-five sets of karatlas, ten large
whomper karatlas, five sets of eighteen-inch solid brass Gaura-Niti
Deities, one hundred strands of japa beads, one hundred fifty dhots and
vests, fifty kilos of tilaka, and huge rolls of tent material, all as "carry-on"
luggage aboard the 747 Jumbo returning to America.
The first days of our American homecoming were dedicated to dividing
our India purchases between the three buses while setting aside
sufficient paraphernalia for the three more that were to come in the
future. While Viujana Mahrja visited various householders in the
Los Angeles community to engage the women in sewing new outfits for
r r Rdh-Dmodara and now for the four additional sets of Gaura-
Niti Deities, I heard with eagerness Dhadyumna's and di-keava's
reports for the month we had been away. The best news of all concerned
sakrtana. For the combined months of March and April, our men had
distributed 137,500 Back to Godheads, enough to place us first once again
in the transcendental literature competition, ahead of Atlanta and
Chicago, the runners-up.
Dhadyumna was relieved to hear that I had found a manager to keep
all of the records maintained. Tampa, Florida, we decided, would be the
ideal location for our head office. We had found it best to purchase
secondhand buses in the south, as generally they were in better
condition than those purchased in the north, where the harsh winters
and salted roads caused their quick deterioration. Besides, Florida's ideal
climate afforded our construction and engine repair crew the facility of
working outdoors year-round.
Up to Seattle, Washington, we raced to catch the students before final
exams and summer recess, then down to Portland for three weeks of
fruitful preaching which yielded three new bhaktasRobert, Bill, and
Dave. Gradually we worked our way down through Oregon and at last
arrived in San Francisco with six new men.
Our program was Berkeley by day, San Francisco by night. We
performed our daily festivals, this time without incident, at the Berkeley
campus, while returning by late afternoon to San Francisco's Mission
district, where the temple was now located. Robert, the serious, mature
devotee who had joined in Portland, offered his old Volkswagen minibus
to serve as my traveling office. It was a welcome suggestion coming after
one year of living with no privacy in the bus, squeezed together
sometimes with as many as thirty brahmacrs. With some slight
modifications the old vehicle was transformed into a mobile bhajana-
kuira, to be towed behind Rdh-Dmodara's bus. Recognizing Robert's
level-headedness, I immediately sent him to Tampa, where his electrical
ability and concern for detail would be a great asset both to the
construction crew as well as in assisting Keava Bhrat with
administration.
The annual pilgrimage to India traditionally took its toll upon American
sakrtana. Protracted cases of dysentery, exhaustion, and cultural
reacclimatization sometimes cost temples months before sakrtana fully
recovered. In that sense we were fortunate to have not brought our men
to India, considering them too spiritually immature to appreciate the
visit fully. As a result, our sakrtana activities continued to increase
without impediment, and by May we had distributed 150,000 Back to
Godheads, one and a half times the number of books of our closest
competitor, the BBT party, and twice that of any other.
BBT party leader Tripurri Swami now had cause for great anxiety. The
freshmen book distributors of the Rdh-Dmodara party were serious
competition, a force to be reckoned with. He moved quickly from airport
to airport, urging his sakrtana heroes to defeat the new challengers.
Although they were only a small group, the BBT party had enjoyed
unrivaled success, and in the spirit of competition they had even
underreported their results, just to encourage other temples to increase
their book distribution. But now Tripurri Swami saw a party that
needed no artificial inducement. The Rdh-Dmodara men were as
fired up about sakrtana as his, and there were a lot more of them.
When he arrived in San Francisco, Tripurri Mahrja found Viujana
Mahrja and I busy at our normal occupation of making new devotees.
But in addition, there were two maxi-vans full of new bhaktas
distributing thousands of BTG's in the Bay Area. Like chivalrous
warriors after a day's fighting, we met together in the evening in warm
friendship to appreciate each other's sakrtana exploits. I prodded
Tripurri to give up his miserly ways and share some of his senior men
with us. But he would have nothing to do with such an idea. Rather, he
protested that it was we who were in a better position to give in charity.
Outnumbered by nearly ten to one, how could he possibly compete?
Though he had all of the airports, there was no facility there for making
new men. Therefore, Tripurri revealed, he had decided to get a bus of
his own and start recruiting men, just as we were doing. Then he could
train them up to distribute magazines in the parking lots and, for those
who showed special aptitude, graduate them to positions in the airports.
I was amazed at Tripurri Mahrja's determination. While training and
guiding not only his own distributors but those from the temples as well,
he was personally distributing more books than any other man in the
country. And yet now he proposed that somehow he would also run a
traveling festival program. One had to be impressed. rla Prabhupda
had in no way exaggerated when he had described Tripurri Mahrja as
"the incarnation of book distribution." Just by staying with him for a few
days I felt my dedication to sakrtana considerably deepen.
The competition was on! There was little doubt that Tripurri was
determined to unseat us from the top position we had occupied since
February. Somehow we would have to increase our book distribution
significantly to stay ahead of his party. I spoke to di-keava and
Dhadyumna by phone. Both confirmed that it was indeed possible,
providing we made some basic changes. Undoubtedly our concern for
book distribution was increasing, but it still played a secondary role to
our festival programs. Often our sakrtana vans were forced to remain
in thinly populated areas around a university where the bus party was
holding a festival. If we changed our strategy and allowed the sakrtana
vans to travel freely, concentrating wherever they found the best field
for book distribution, then the results could be substantially increased.
This would, however, mean that the men would not be able to return to
the bus every evening, as they were still in the habit of doing. They
would have to hold their own morning program at some campground or
motel and perhaps return to the bus only once a week for association
and encouragement as well as stocking up with more books.
To make the plan successful required expert coordination by our head
office staff. The van parties would have to inform Tampa every evening
of their location and leave a contact phone number for the bus leaders
to reach them at. In this way, although they might only touch base with
their bus once a week, they would still be able to give daily reports of the
book distribution, the consciousness of each of the men, and possible
new places to travel to. Keava Bhrat, from his position at the head
office, could also preach to the individual sakrtana van leaders, and if
necessary to the men under them as well. Between speaking with Keava
Bhrat and their bus leader, the men with the sakrtana vans could
remain nearly as enlivened as they would had they come back every
evening to the bus. In fact, if this arrangement increased the number of
books distributed, then the sheer potency of propagating sakrtana
would in itself be the most purifying and enlivening factor of all.
Now the importance of book distribution could run parallel to that of
our festival programs. Allowing the sakrtana vans to roam freely was
like severing the umbilical cord of a newborn infant. The baby was now
free to breathe on its own and very quickly began to grow by leaps and
bounds. Weekly I phoned Rmevara, informing him of our distribution
results, while trying to pry from him information of Tripurri Mahrja's
activities. The competition was very close, Rmevara indicated, and
even by the third week of June it was hard to tell who would come out
ahead.
While book distribution steadily increased, the influx of new devotees
attracted by our festivals also grew proportionately. Old devotees joined
us as well. di-keava's bus circled the New York-Boston area, and men
who had formerly served under him found the life of traveling and
preaching impossible to resist. Other expert preachers, such as
Jaynanda, Kavicandra, Danavr, and Brahm, saw our traveling bus
and van program as an ideal opportunity to facilitate their own
preaching as well as their spiritual advancement. The Rdh-Dmodara
party, based on renunciation and preaching, was an alluring format for
those so inclined.
Amid such healthy sakrtana rivalry rla Prabhupda returned to
America on his second world tour in less than six months. In his
opening address, shortly after arriving in Los Angeles, rla Prabhupda
acclaimed, "I have no personal qualification, but I simply try to satisfy
my guru, that's all. My Guru Mahrja asked me, 'If you get some money,
you print books.' Therefore I am stressing on this pointWhere is book?
Where is book? So kindly help me. That is my request. Print as many
books as possible in as many languages as possible, and distribute
throughout the whole world. Then the Ka consciousness movement
will automatically increase."
With leaders like Krtannanda Swami, Brahmnanda Swami,
Viujana Swami, Tripurri Swami, Rmevara Prabhu, and an entire
temple full of dedicated preachers seated before him, rla Prabhupda
sent his words like arrows of love deep into the core of every disciple's
heart: "Distribute books, distribute books, print and distribute books."
The message reverberated again and again. This, more than anything
else, would please rla Prabhupda, for it was directly the order of his
Guru Mahrja.
In a conversation held later on in the privacy of his quarters, rla
Prabhupda elaborated further. When I described that we were selling
more than one hundred thousand Back to Godheads monthly, he
inquired, "What about big books? How many are you selling?" rla
Prabhupda then explained the importance of distributing his
hardbound booksthe Bhagavad-gt and rmad-Bhgavatam. While
Back to Godhead would give an introductory idea of our philosophy,
because of its magazine format it could not compare either in
comprehensiveness or durability with his big books. We should not only
distribute Back to Godhead but all of his other books as well, especially
the Gt and Bhgavatam.
I listened with rapt attention to rla Prabhupda's instruction. This was
the first guidance I had received in person from him on the subject of
distributing his books. I took it that he now considered this my foremost
service to him, and he was counseling me on exactly how he wanted it
done. Up to this time, nearly all the hardbound books had been
distributed in the airports, where the larger donations made it feasible.
But how would this be possible in a situation such as ours, where we
received only small donations of often less than one dollar? This would
not even cover the cost of printing the book, what to speak of any other
expenses. However, I did not express my thoughts. I needed time to
deeply meditate on how to execute rla Prabhupda's instruction. If this
was his order, I had no doubt it could be fulfilled.
From Los Angeles Prabhupda traveled to Denver, Colorado, along with
many sannyss, including Bhavnanda Goswami and Sudm Goswami.
Seeing the success that I had had after leaving India, both Bhavnanda
Mahrja and Gargamuni Mahrja had also decided to travel West, and
each had formed his own traveling party to collect funds on behalf of
Mypur Chandrodaya Mandira. With Rdh-Dmodara to care for,
Viujana and I left Los Angeles a day early to be in Denver in time to
greet rla Prabhupda. After a peaceful stay of four days, rla
Prabhupda made preparations for the next stop on his North American
tourChicago.
The overnight journey to Chicago seemed to span seven years of my
spiritual life, rather than the twenty hours the bus actually required to
cover the distance. Accompanying me were Bhavnanda Goswami and
Sudm Mahrja, two of my oldest Godbrothers who had been with me
in the first years of Ka consciousness. Bhavnanda and I had shared
intimate service together in India, while Sudm had been preaching in
Japan. Now once again Ka had brought us together in America after
many years of separation. With krtana and fresh prasdam conveniently
available aboard the bus, we spent much of the journey reminiscing
about the past. But there was also talk of the future.
The forthcoming week would be a memorable one for our Rdh-
Dmodara party. Our entire party, including the two buses just
completed, would be gathering together for the first time because of
rla Prabhupda's presence and the celebration of Ratha-ytr. But for
most of our young men, the most significant part of the week-long
festivities would be their official acceptance into our Gauya-
sampradya by sacred initiation received from rla Prabhupda. Many
had been waiting more than a year, while others only a few months. The
initiation day would mark a coming of age not only for the men
individually but for our party as a whole. The image of two sannyss
with their troop of green recruits would be put to rest, and an assembly
of qualified Vaiava preachers, transformed by the sacred rite of
initiation would emerge. After the initiations rla Prabhupda would
preside at the multiple installation of Lord Caitanya and Lord
Nitynanda Deities in each bus. By his divine grace the entire Rdh-
Dmodara partythe Deities, devotees, vehicles, and paraphernalia
would be fully consecrated to fulfill Caitanya Mahprabhu's mission.

* * *

"Drive to the rear of the temple," I directed our new driver, Vkasaga.
"I want to see our new buses." We passed down the narrow lane leading
to the small parking area at the rear of our Chicago temple in the suburb
of Evanston. Four Greyhound buses came into view, all bearing the
identical color scheme and design of Rdh-Dmodara's original bus.
Across the front, where normally the city's destination is shown, HARE
KRISHNA was boldly displayed instead. Looking through the windows I
noted that two of the buses were filled to the ceiling with cartons of
books.
"Whose bus is that?" I asked Keava Bhrat, who had just stepped out of
the temple to greet me. Toward the end of the lot was parked a long,
blue-colored school bus.
"It's Tripurri Swami's. He's just purchased it from the Toronto temple.
He's gotten Parivrjakcrya Swami to join him, and they already have
Gaura-Niti Deities for traveling. They're preaching to the same new
men we wanted to introduce to you and Viujana Mahrja,"
complained Keava Bhrat. "I've never seen Tripurri Mahrja this
competitive."
I was not surprised. Thanks to our new sakrtana strategy, our book
distributors had been able to improve their scores. As a result we had
distributed two hundred thousand Back to Godheads in June, just barely
enough to again defeat the BBT party. Tripurri was wasting no more
time. True to Keava Bhrat's word, we found him in the sannys
quarters, pressing two new men to join him. The temple authorities, who
had designated a large room as the sannyss' residence for the duration
of the festival, had not known that a fierce competition was building up
between the two parties. It would be interesting to see how we would
coexist, confined to the same quarters.
It soon became clear that a change was in order. With Tripurri and his
new companion Parivrjakcrya on one side, and Viujana, myself,
and our assistants on the other, it felt more like being on the 38th
parallel in Korea than the warmth of sannysa companionship. I had
enjoyed the competition thus far. It had stimulated us to increase
sakrtana. rla Prabhupda had always encouraged the preachers to
challenge their sakrtana abilities, but up till now it had always been a
friendly rivalry, with Ka as the ultimate benefactor. The present
situation, however, seemed overly aggressive. The hushed conversations,
suspicious glances, and generally secretive mood seemed to me to be
antagonistic to the principle of sdhu-saga, saintly association. I liked
to compete, but not under these circumstances.
Finally I confronted Tripurri Mahrja directly. Our friendship had
only recently begun, but now I felt that we were quickly becoming
adversaries. To feel estranged from the temple presidents was difficult
enough, but I had never experienced such alienation among my sannys
Godbrothers. Perhaps having just taken sannysa he was yet unaware of
the warm camaraderie that had always existed amongst the sannyss in
India. If we were to coexist in America, it could only be in that spirit;
otherwise I wanted to have nothing to do with it.
Tripurri Mahrja agreed that he valued Viujana's and my friendship
and certainly did not want anything to injure it. But ever since
becoming a book distributor he had always been competing. It motivated
him to be more determined in his service to his spiritual master, and the
same was also true of the other men in his party. By being aggressive for
Ka he had attracted rla Prabhupda's attention, and after taking
sannysa he had not thought to change his mood.
But I was obstinate. He could be as aggressive as he likedbut not
against me. The same new men that we would have preached to, he was
now canvassing. How was Ka benefiting? Getting his own bus and
trying to duplicate our program would only serve to distract him from
his real purpose of book distribution, as managing a festival party was a
full-time service. How was he planning to do both?
Tripurri Mahrja admitted that it would not be easy, but he was
determined to make it work somehow. Prabhupda had told him to
increase book distribution, but the temples were always unwilling to
supply him new men. Now he would no longer have to beg from them.
"Tripurri, why don't we join parties?" The idea was obvious. With his
experienced airport distributors to train the best of our new men, a
whole new group of book distributors could be created. Why should he
imitate what we were already doing successfully when by combining our
parties he would enjoy even more benefit than by attempting the
program on his own? The combination of our two parties would usher in
a whole new era of sakrtana by developing an organized program for
systematically moving the men from the position of new bhaktas to
expert sakrtana distributors.
Tripurri was a little hesitant. He had just gotten the new bus and had
not even had the chance to try it out. His slow deliberation exasperated
me. "Tripurri, I'm sorry, but I can't take this anymore. If you don't join
me then I'm just going to send our collections to the India projects, and
you can send your money to the Book Fund. But no more fighting!"
Tripurri Mahrja was shocked. His life was dedicated to encouraging
book distribution, and now to see the party that was most enthusiastic
for sakrtana give up contributing to Prabhupda's Book Fund
altogether was too much for him to take. "All right! I'm ready to join
you."
As news of the transcendental merger filtered down to the ranks, men of
both parties applauded the "marriage" as an invincible combination. In a
heady, boisterous mood, leaders from both sides went arm in arm to
Prabhupda's apartment to seek His Divine Grace's blessings. First to
meet us at the door was Brahmnanda Swami, who was serving as rla
Prabhupda's secretary. By now we had calmed down, and when
Brahmnanda heard the purpose of our visit, he immediately let us in
and arranged an interview. Within moments we were ushered into rla
Prabhupda's room: Tripurri Swami, Parivrjakcrya Swami,
Viujana Swami, and myself, along with Dhadyumna, di-keava,
Keava Bhrat, Kavicandra, Yogeacandra, and Janrdana, as well as
Gaapati and other leaders of Tripurri's party. Prabhupda sat like an
effulgent sun amid a dozen brightly reflecting moons. These were
Prabhupda's frontline soldiers, tried and tested by many sakrtana
campaigns. He was glad that they had come to see him. As I explained
how by joining forces our two parties would be able to increase the
sakrtana movement, rla Prabhupda nodded his head, indicating his
approval. He liked this mood of cooperation. But we wondered what the
name of our party should beRdh-Dmodara or BBT?
"Keep the name of the Rdh-Dmodara party," was Prabhupda's
decision.
Then I showed rla Prabhupda how we had been maintaining accurate
accounting records. Keava Bhrat lifted the hefty accounts onto
Prabhupda's desk, and I pointed out the system of bookkeeping that
Prabhupda had originally taught me when I first traveled with him in
India.
"Transcendental accounting," pronounced rla Prabhupda after giving
a cursory perusal of our elaborate bookkeeping system. He was pleased to
know that so much care was being taken to keep Ka's records in
order. "Make America Ka conscious by distributing millions of books.
That will be a blessing upon the American people and the perfection of
your lives. All glories to the Rdh-Dmodara party!"
rla Prabhupda's BBT secretary, Rmevara, was cautious in giving his
approval. Hearing of the merger by telephone he expressed his concern
over whether it would actually increase book distribution. In the midst
of a special publishing marathon, in which Prabhupda had ordered an
unprecedented seventeen volumes of books to be printed within a two-
month period, Rmevara knew only too well that rla Prabhupda's
satisfaction depended upon results. And rla Prabhupda relied heavily
upon Rmevara to insure that book distribution was always increasing.
Through his BBT newsletter editorials and constant preaching over the
telephone, Rmevara's voice faithfully reflected Prabhupda's concern
for book distribution above all other programs.
As ISKCON was Prabhupda's body, the BBT was his heart, and as rla
Prabhupda's transcendental physician, Rmevara was ever-attentive,
keeping his finger on the ISKCON pulse, insuring that its heart, the
BBT, was always beating strongly. Joining the two parties would
eliminate the fire of competition which for months Rmevara had been
carefully fanning. The strength of the new Rdh-Dmodara party
would be so overwhelming that no temple could ever hope to compete.
Only when Tripurri and I pledged that our combined distribution
would surpass whatever we had done individually did Rmevara become
satisfied. But he would be watching carefully to see that we kept our
word.
For chief administrator Keava Bhrat, combining the two parties was
like mixing apples and oranges. While everyone else celebrated, he sat
alone in the bus, reorganizing the parties, with cases of Prabhupda's
books stacked to the ceiling as his only company. Keeping track of 125
men, 6 buses, and 20 vans, all moving in different directions throughout
America, was impossible for a mere one-headed, two-armed human
being, he concluded.

* * *

July 10, 1975

In the high-ceilinged black-and-white-tiled temple room, seventy-five

brahmacrs sat awaiting initiation. The vast room no longer bore any
trace of its former gymnasium appearance. Instead, at one end were
three arched doors now opened to reveal the arc-vigraha forms of Lord
Caitanya and Nitynanda, r r Kiora-Kior, and Lord Jaganntha,
Balarma, and Subhadra. Present especially to witness the function
being held in Their honor were r r Rdh-Dmodara. (Moments
earlier, four eighteen-inch pairs of Lord Caitanya and Lord Nitynanda
Deities had been bathed and dressed and carried ceremoniously to each
bus for installation.) At the opposite end of the temple room, between
its two entrances, rla Prabhupda sat, facing the Deities, ready to
preside over the largest initiation ceremony ever held in ISKCON.
Prabhupda had chosen the day before his Chicago departure to hold
the Deity installation and initiation ceremony. With the cooperation of
the local devotees, the temple room was nicely decorated with auspicious
markings, flags, banners, and festoons. It was an unusual event
considering it was being conducted solely for devotees not residing at
that temple.
I handed rla Prabhupda the list of names he had approved, selected
mainly from the associates of Lord Caitanya. The whole room was
pregnant with silence as all awaited to hear each of the devotees' new
spiritual names. The sound of rla Prabhupda clearing his voice came
over the loudspeaker system. I instructed the devotees to line up in
single file. After receiving their initiation beads, they were to offer full
obeisances before their spiritual master. They began to come forward.
rla Prabhupda handed Gordon his beads. "Your name is Gaurga
dsa." Tom was next. "Your name is r Rma dsa." Then Tracy:
"rkara dsa." Chris: "Sajaya dsa." Elton: "Sarvopama dsa." Robert:
"Rjendrantha dsa." "Gopla crya dsa Govinda Datta dsa
Yadugaguli dsa Choahari dsa cryaratna dsa Caitanyacandra dsa
Karapra dsa Dha dsa . . ."
The weekly Sakrtana Newsletter reported the news of the Chicago
events to the ISKCON world:
"The leaders of r r Rdh-Dmodara TSKP and BBT TSKP, with the
blessings of rla Prabhupda, met together in Chicago during the
Ratha-ytr festival; the details of that meeting are being enclosed
herein. With Viujana Swami as the inspiration; Tamal Krishna
Goswami as the cohesive organizing force; Tripurri Mahrja providing
the sincere zeal for sakrtana, Sudm Mahrjas stimulating love and
devotion for the four new sets of Gaura-Niti Deities installed
simultaneously by rla Prabhupda; and Parivrjakcrya Mahrja
inspiring scholarly assimilation of rla Prabhupda's books, the
following sakrtana parties were sent out in ecstasy.
There are six festival buses, headed by r r Rdh-Dmodara and
Their attendants Viujana Swami and Tamal Krishna Goswami.
Sudm Mahrja and soon-to-be sannys Dhadyumna dsa
Brahmacr head a bus called Nimi-Niti. rmn di-keava dsa
heads a bus of potent preachers and distributors. Parivrjakcrya
Mahrja and Danavra dsa make a potent combination for making
new devotees. And two former BBT big-book distributors, Kavicandra
dsa and Brahm dsa, have each taken leadership of a new bus for
Their Lordships Gaura-Niti.
"Each of these parties puts on sakrtana festivals in every town and
village, chanting, dancing, distributing bhagavat-prasdam, preaching,
and spreading the glories of Lord Caitanya Mahprabhu. Soon each bus
will begin a tour of major college campuses and will pick up new
brahmacrs to fill the new buses that are being constructed by a party of
devotees in their Tampa, Florida, head office. Each festival bus also
provides shelter and direction for satellite maxi-vans and cars filled with
enthusiastic book distributors who go out on half- and full-day parties
assisting rla Prabhupda in spreading the glories of the Lord.
"Then there are the hard-core distributors, led by Yogeacandra dsa,
Janrdana dsa, Pyri-Mohana dsa, Prahldnanda dsa, and Gaapati
dsa, each of whom is sent out in five maxi-vans in parties of four men
each to scour every nook and cranny of every town and village,
distributing rla Prabhupda's books in parking lots, fairs, and malls.
Anywhere and everywhere conditioned souls congregate, they find
bright-faced Rdh-Dmodara brahmacrs to lift them out of their
material bodies to associate with the pure devotee through his
transcendental sound vibrations: BTGs, Ka books, rmad-
Bhgavatamthe greatest benediction to the educated minds of the
Western world.
"And for the souls who escape this network of mercy woven by Rdh-
Dmodara festival buses and traveling vans, there are the airports, with
the most experienced and talented big-book distributors, trained by
Tripurri Mahrja and led by Praghoa dsa, Sura dsa, and Naiktm
dsa, distributing big books to scientists, philosophers, educators,
politicians, businessmen, students, and servicemen in Chicago, Atlanta,
San Francisco, Philadelphia, and Denver. These great personalities must
adapt their preaching to all types of conditioned souls and are
distributing phenomenal numbers of Prabhupda's big books. These
experienced preachers look forward to new frontiers as Rdh-
Dmodara opens new airports in August to accommodate the seven
extra airport distributors coming from the Rdh-Dmodara bus parties.
"These seventeen parties form a tightly run organization where the
results of their preaching and book distribution are known by and
accounted for: each book, each piece of incense, each penny collected
practically as fast as they are distributed. Every month the totals are
projected in advance amazingly close to the actual result by the grace of
rla Prabhupda's managing methods."
The roster of men and their specific assignments revealed the amazing
growth of our party.

Bus No. 1
Viujana Swami, Tamal Krishna Goswami,
Bhgarbha dsa Adhikr, Vkasaga dsa
brahmacr, Naarja dsa brahmacr,
Gaurga dsa brahmacr, Dmodara dsa
brahmacr, Rmasena dsa brahmacr, Bhakta
Richard, Bhakta Ken, Bhakta Jack, Bhakta Jim
Bus No. 2
Sudm Goswami, Dhadyumna dsa
brahmacr, Bhmna dsa brahmacr,
Trthapda dsa brahmacr, Gaurdsa Paita
dsa brahmacr, Kntha dsa, Choa
Haridsa brahmacr, Madhvcrya dsa
Adhikr, Rmadsa brahmacr, Bhakta Mike
Bus No. 3
di-keava dsa brahmacr, Vidura dsa
brahmacr, Dravaka dsa brahmacr, Tray
dsa Adhikr, Rasatla dsa brahmacr,
Lakm-Nsiha dsa brahmacr Viudsa
brahmacr, rkara dsa brahmacr,
Yadugaguli dsa brahmacr, Pupa-gopla dsa
brahmacr, Pratparudra dsa brahmacr,
Rga-putra dsa brahmacr, Vsu-gopla dsa
brahmacr, cryaratna dsa brahmacr,
Satgati dsa brahmacr, Mahevara dsa
brahmacr, Subuddhi dsa brahmacr, Surea
dsa brahmacr, Mira Bhagavn dsa
brahmacr, Gokula dsa brahmacr, Bhakta
Brian Bhakta Rick.
Bus No. 4
Parivrjakcrya Swami, Danavra dsa
Adhikr, Mathurea dsa brahmacr, rmanta
dsa brahmacr, r Rma dsa brahmacr,
Garua Paita dsa, brahmacr Bhakta James,
Bhakta Lynn, Bhakta Jim
Bus No. 5
Kavicandra dsa Adhikr, Premadhava dsa
Adhikr, Gag dsa brahmacr, Paramtm
dsa brahmacr, Gopea dsa brahmacr,
Yaduntha dsa brahmacr, Vidynanda dsa
brahmacr, Bhakta Frank, Bhakta Mike,
Bhakta Ken, Bhakta Jim,
Bus No. 6
Brahm dsa brahmacr, Aprva dsa
brahmacr, Jayadharma dsa brahmacr,
Andi dsa brahmacr, Vivasvn dsa
brahmacr, Hsyagrm dsa brahmacr,
Prapjaka dsa brahmacr, Jagat-sakh dsa
brahmacr, Dya Ka dsa brahmacr, Da
dsa brahmacr, Caitanyacandra dsa
brahmacr
Airport Sakrtana Party
Tripurri Swami, Praghoa dsa brahmacr,
Buddhimanta dsa brahmacr, Srvabhauma
dsa brahmacr, Gajahant dsa brahmacr,
Devnanda Paita dsa brahmacr, Naiktm
dsa brahmacr, Jnakntha dsa brahmacr,
Bagathari dsa brahmacr, Sura dsa
brahmacr, Vaiieka dsa brahmacr, Paca-
tattva dsa brahmacr, Ksrma dsa
brahmacr, Caraa dsa brahmacr, Dhruva
dsa brahmacr, Sajaya dsa brahmacr,
Kalki dsa brahmacr, Gokulacandra dsa
brahmacr
TSKP No. 1
Yogeacandra dsa brahmacr, Govinda Datta
dsa brahmacr, Rja-vidy dsa brahmacr,
Bhakta Elliot
TSKP No. 2
Janrdana dsa brahmacr, Gopla crya dsa
brahmacr, Sahvara dsa brahmacr, Gag
Mantr dsa brahmacr
TSKP No. 3
Pyri-mohana dsa brahmacr, Baa Haridsa
brahmacr, Uddhava dsa brahmacr,
Karapra dsa brahmacr
TSKP No. 4
Prahldnanda dsa brahmacr, Kavi Datta
dsa brahmacr, ivnanda dsa brahmacr,
Jpaka dsa brahmacr
TSKP No. 5
Gaapati dsa brahmacr, Sarvopama dsa
brahmacr, Ratnabh dsa brahmacr, Mah-
mantra dsa brahmacr
Head Office and Bus Construction
Keava Bhrat dsa Adhikr, Daylucandra
dsa brahmacr, Vipra dsa brahmacr, Acyuta
dsa brahmacr, Sulocana dsa brahmacr,
 Kamalknta dsa brahmacr, Patatrirja dsa
brahmacr, Kamalnanda dsa brahmacr,
Knu dsa brahmacr, jendrantha dsa
brahmacr, Ydava dsa brahmacr, Bhakta
Patrick

A dynamic interplay had been created by mixing the men of both

parties. The more senior preachers of Tripurri Swami's mold were
accustomed to experiencing great reciprocation with rla Prabhupda
and Lord Caitanya as a result of distributing Prabhupda's big books. To
preach effectively with big books one had to be well versed in the
philosophy and familiar with the books' contents. One had to be
prepared to explain the basis of Vedic authority and to philosophically
substantiate the full-color illustrations, many of which appeared unusual
and other-worldly to their viewers. Associating with these senior
distributors and hearing them sing the glories of big-book distribution
aroused a transcendental desire within many of the Rdh-Dmodara
men. Just as they had grown dissatisfied with the festival program,
wanting more intense engagement, now once again they craved a similar
increase.
I took this as an indication of sound spiritual health. They wanted to
engage their intelligence beyond distributing incense and magazines. It
was not a desire for sense gratification, but an urge to further their
devotional service and, simultaneously, the preaching mission. rla
Prabhupda was now stressing the importance of distributing his big
books"They last, therefore they are the most important." Months ago,
Prabhupda's letter encouraging bhat-krtana had also arrived at a time
when our men were feeling a similar dissatisfaction. It was not mere
coincidence. The devotees' feelings were directly inspired by their
spiritual master. Lord Ka as caittya-guru, the internal guru within the
heart, was supplying spiritual intelligence for fulfilling rla
Prabhupda's order.
Ever since rla Prabhupda had disclosed his preference for seeing the
big books distributed, I had been meditating on how to fulfill his
instruction in the context of our present preaching program. Was big-
book distribution to be the exclusive right of a few select airport
distributors? If so, then why was rla Prabhupda printing so many big
books? Soon there would be seventeen new volumes of the Caitanya-
caritmtaat twenty thousand copies per volume. In addition there
were always new cantos of the rmad-Bhgavatam coming out. To
distribute so many books would take many years for the few dozen
devotees located in the nation's airports.
Distributing in the airports, it was argued, had many advantages.
Travelers could afford to leave a large enough donation to cover the cost
of the more expensive hardbound books. Also, such people were
generally of a more intelligent class. But I was not convinced.
Prabhupda would not have given me such a clear command if there was
not a way to carry it out. Nowhere in America were people poor; at least,
that was not the complaint of our sakrtana men. And according to the
rmad-Bhgavatam, the entire population of the Kali-yuga was less
intelligent. Caitanya Mahprabhu had performed sakrtana without
consideration of time, place, or circumstance. There was no reason why
it should be different when distributing Prabhupda's big books. It
simply required an expert plan.
Gradually, as we met and discussed the matter, a feasible scheme was
evolved. Though the majority of men were engaged in distributing
incense and BTG's, which yielded only small donations, each could take
with him a few big books. Though they might not receive any large
donations, by adding five or ten contributions together, it was enough to
give out at least one big book, while still giving every donor a magazine.
In this way they could all begin to pass out at least a few big books a day.
As they became more experienced in offering someone a big book, they
would begin to preach about it more and undoubtedly receive larger
donations, making it possible to distribute still more big books.
But Tripurri Mahrja reminded us that rla Prabhupda had often
cautioned the distributors against cheapening the books by giving them
away freely. If we followed this plan, people would be receiving a large
book for a donation which should only have entitled them to a magazine
at best. Thus they might consider the book to have less value. The more
they had to pay, the more interest they would take in reading it.
Though this might be true, I argued, there were other statements that
Prabhupda had also made. He had repeatedly declared that anyone who
so much as touched the book, what to speak of reading its contents,
would derive eternal spiritual benefit. I was certain that as long as we
paid the Book Fund for all the books we distributed, rla Prabhupda
would be pleased. Tripurri Mahrja admitted that if this procedure
could actually be introduced, it would revolutionize book distribution.
Then all of America, not only the airports, would be a suitable field.
It would work, providing there was careful planning and close
supervision. We devised weekly and monthly report forms to help
monitor each party's sakrtana. No one would be excused from
completing these regular reports, not even the airport distributors.
Tripurri laughed at the thought. He had never worried about such
matters before but had simply concentrated on distributing as many
books as possible. But if this increased book distribution, he was quite
willing to learn. I explained how each of our men accepted a quota of
books they would attempt to distribute each day. This allowed us to
predict exactly how many books we would need in a given month, and
therefore we never ran short of books, nor were there any debts incurred
to the Book Fund. In traveling to many temples I had noted the absence
of any systematic approach to sakrtana. Temple managers were
surprised to suddenly find themselves in debt or out of books. It might be
an added endeavor, but in the long run it was well worth it.
With so many parties, we would have to depend more and more on the
use of telephones. When our party was small, it had been possible to do
everything by mail. But with such a large number of buses, vans, and
airports, each reporting separately, we could not afford to wait for weeks
to get the necessary facts. Everyone would have to phone their reports in
to our head office, and after proper tabulation, Keava Bhrat and I
could monitor all of the activities. Each of the airport men could speak
regularly by phone with Tripurri Mahrja, while the bus leaders would
stay in touch with me. Thus, although spread all over the United States,
our Rdh-Dmodara party could be as tight knit as if we were all part of
one temple. Using the telephone in this way would be as revolutionary
an innovation for managing as distributing big books for small donations
would be for preaching.
 * * *

Rmevara Prabhu had been worried that competition might be stifled,

but his fears were quickly allayed. Rdh-Dmodara's organizational
innovations and the resultant expansion of preaching demonstrated that
sakrtana was indeed nandambudhi-vardhanamever-increasing.
Inspired by the mercy we were receiving from rla Prabhupda, temples
across the country became caught up with the same enthusiasm, eager to
attract Prabhupda's and Ka's attention. In Chicago, where full-scale
airport distribution had its roots, Tripurri Mahrja reported amazing
news. Whereas in the previous years it was thought that the airport
could hold only eight men, who could expect to distribute perhaps two
hundred books in a day, the Chicago temple president was surprised to
find that Lord Caitanya's opinion was quite a bit different. A
combination of twenty Chicago devotees and Rdh-Dmodara men had
distributed eight hundred big books in a single day! And Tripurri was
experiencing the same phenomenon in every airport he visited. From
July to October, a period of only three months, overall book distribution
throughout ISKCON had more than doubled.
Book distribution was gathering such momentum that rutadeva dsa,
the Sakrtana Newsletter editor, decided to pack his typewriter and,
leaving the confines of his office in Baltimore, headed for the front
lines. His Sakrtana Newsletter of October 31 featured special on-the-
spot reporting:
"I have been traveling with Rdh-Dmodara TSKP for one week now,
and I am finding their program simply increasing my transcendental
ecstasy. The beauty of Their Lordships r-r Rdh-Dmodara,
especially in this month of Krttika (Dmodara), increases a millionfold
day by day. The krtana of the holy names of Hari becomes sweeter and
sweeter. The book distribution grows and grows. And the pace keeps
increasing and increasing. For November twenty-five thousand big
books were ordered, and Tripurri Swami and Tamal Krishna Goswami
are going to try and double that for December! You'd better order now if
you want any big books!
"The day starts off with magala-rati at 5:00 a.m., sometimes traveling
at 65 mph down the highway. If you've never tried Bengali dancing with
Tamal Krishna Goswami and Viujana Swami and twenty other
devotees bouncing back and forth against each other as the bus bounces
down the road, you don't know what you are missing! Then, the r
Dmodaraka, as everyone gets to offer a candle to Lord r Dmodara.
Then, as Viujana Swami tends to the Deities, everyone chants japa
together from 5:45 to 7:00. Tamal Krishna Goswami personally stays for
the entire time, making sure that no one leaves the temple room or falls
asleep. rla Prabhupda emphasized this last year at Mypur. At 7:00
there is rmad-Bhgavatam class, given every morning by Tamal
Krishna Goswami, and then at 8:00 Rdh-Dmodara Ki jaya! Deity
greeting and guru-pj with everyone taking a turn dancing like a
madman in front of the Deities, even the new boys with karm clothes,
hair, and all. Then Bhagavad-gt class is given by Viujana Swami
until 9:00, and then prasdam. During prasdam the day's sakrtana is
discussed, and by 10:00 the all-day men hit the road. Through the entire
morning program, lasting five hours, all twenty-five men stay tightly
packed in the small confines of the bus, deriving tremendous energy
from one another. When they finally hit the streets they are ready to
explode! These men are so dedicated that they personally take vows to
distribute fifteen to twenty big books as well as 150 or more BTG's in the
parking lots every day before returning to the bus.
"By 10:30 the bus heads out to the college festival site. Upon arriving at
the college I found myself lugging a heavy wooden stage along with
Viujana Swami. Then amplifiers, instruments, books, prasdam cart,
and finally, the heaviest of all, the Supreme Personality of Godhead and
His eternal consort. The program is done on a three-foot-high stage with
a beautiful Indian pal on top. The students are simply captivated by
the set-up, and when the krtana starts, the crowd swells. Prasdam is
distributed, Viujana Swami lectures in between krtanas, and Tamal
Krishna Goswami weaves in and out of the crowd trying to find those
two or three special people who just might be ready to surrender their
lives to rla Prabhupda. The krtana was so ecstatic that when it ended
abruptly at 1:00 p.m. I was a little disappointed. I asked Viujana Swami
why he was stopping so soon, and he answered, 'Time for book
distribution.'
"With half the party already out distributing, another group of bhaktas
hits the road to distribute rla Prabhupda's books. This group is made
up of the boys who have just joined. There is such an intense
atmosphere for book distribution that even after two or three days the
new boys demand to go out and taste the nectar of distributing rla
Prabhupda's books even before they shave up. Just the bare minimum
stay back to put everything away, clean the bus, etc. For those who do
stay back there is rati and class in the evening. When everyone returns
at night, usually by 9:00 or 10:00, Rdh-Dmodara's last rati is going on
and everyone joins in to say goodnight to Their Lordships by offering
candles once again. Then a little sabji, puris, and hot milk as Viujana
Swami and Tamal Krishna Goswami inquire from everyone how they
did on sakrtana. Everyone takes rest by 10:30-11:00 and is up at 4:00. I
don't think I've slept more than five hours yet.
"On the weekend the fun really starts. Everyone goes out on full-time
book distribution and as many big books as you give out on Friday, that's
how many gulabjamuns you get Saturday morning! You can imagine the
enthusiasm that generates! Even new boys give out one, two, three, even
six or seven big books! Bhagavat-prasdam ki jaya! When we returned
Friday night it was about 10:30, yet who did we find waiting to greet us?
Viujana Swami, sitting there with a big smile on his face, pleased by
the hard work of all the bhaktas, to personally serve us all prasdam.
That's something to look forward to! Saturday night we rendezvoused at
a K-Mart parking lot at 11:00, and with Viujana Swami in the driver's
seat we headed down the road, off to Gainesville (twelve hours away) for
a Govardhana-pj celebration. What a pace!
"And at the airports the most senior Rdh-Dmodara distributors are
more fired up than ever before. They have all increased their quotas to
thirty or forty big books every day without fail.
"When I asked Tamal Krishna Mahrja what is the limit of this book
distribution, he replied, 'Ka is unlimited. His pure devotee is
unlimited. His devotional service is unlimited. And therefore our desire
to distribute books is unlimited. We aspire to distribute so many books
that even if the biggest printing press in the world went on printing
twenty-four hours a day, still it would not be sufficient to keep us
supplied.' "
As Rmevara Prabhu heard the results of our party's monthly
distribution, he became increasingly enlivened. While steadily
maintaining a monthly quota of 100,000 Back to Godheads, we
concentrated on expanding the number of big books sold. The records
told the story: July14,500 big books distributed; August15,000;
September17,000; October22,000. In terms of big-book distribution,
the brahmacrs of Rdh-Dmodara were alone accounting for nearly
half of the total sales of all the temples combined.
To get such results was by no means easy. It required great austerity on
the part of the devotees. di-keava Prabhu, moving his bus between
Wisconsin and Minnesota, reported temperatures of fifteen degrees
below zero; nevertheless, one of his men, Yadugaguli dsa, had
distributed twenty-five big books and two hundred BTG's while out on
the street, and that was not at all uncommon. The austerities were not
forced. The men relished the opportunity to perform this tapasya for the
benefit of the conditioned souls they were meeting. Among the items
rla Rpa Gosvm has mentioned in The Nectar of Devotion as being
essential for devotional service, one is to "take all kinds of risks and
perform all endeavors for Ka's benefit." In a letter to Uttamaloka,
Chicago's temple president, rla Prabhupda wrote: "Europe and
America are in great danger; this Hare Ka movement is enveloping
them. The sakrtana devotees are very, very dear to Ka. Because
they are doing the fieldwork of book distribution, Ka has immediately
recognized them as true servants. Just like during the wartime, a farm
boy or ordinary clerk who goes to fight for his country on the front
immediately becomes a national hero for his sincere effort. So Ka
immediately recognizes a preacher of Ka consciousness who takes all
risks to deliver His message."
Ye yath m prapadyante: "As they surrender unto Me, I reward them
accordingly." [Bg. 4.11] Everyone who surrenders unto Ka is dear to
Him, but he who is willing to take the greatest risk for preaching the
glories of the Lord is the most dear of all. By accepting such voluntary
hardships, devotees felt their Ka consciousness strengthened and
their hearts becoming purified.
I also savored the austerities that our new sakrtana demanded. This
had always been the strength of our partyits leaders did not separate
themselves from the men under them. Whatever they expected of the
devotees, they were the first to undergo themselves. They participated in
all of the temple functions, chanted their rounds with the men, engaged
in service alongside of them, even slept in the same room (bus) together.
This exemplary behavior not only encouraged the other devotees but
individually fortified the leader's own position in devotional service.
As the commander of our small army of preachers, I felt myself to be no
exception. More than anyone else it was important that I should set the
pace. Then I would properly understand their needs and sympathize
with whatever difficulties they were facing. Thus I performed my own
particular sakrtana austerities. When in mid-October our bus was
traveling through Michigan, holding indoor festivals at colleges, we had
no alternative but to stay at the state camping grounds, since all the
private camping areas were closed for the winter. In subfreezing
temperatures, whipped by bitter cold winds, I would speak for hours from
a lone outdoor telephone, rallying on our forces. Standing in a half-foot
of snow, bundled beneath thick sweaters and blankets, I did my best to
work my calculator, noting and analyzing the distribution figures and
accounts being communicated by Keava Bhrat. Then the bus leaders
would call me. I had big charts listing all the devotees in each party, and
if it seemed that anyone was having difficulty, I would have that
particular devotee phone me personally the next evening. I did not mind
standing for hours preaching in the cold if it meant that they would
distribute more books.
With so many parties circling the country it was inevitable that a
certain amount of friction would be created with the established
temples. Sometimes conflicts developed between temple presidents and
the bus leaders over sakrtana areas that both wished to work. In their
desire to please rla Prabhupda, their discussions sometimes became so
heated that they often turned to their G.B.C. representatives for help.
At such times I would receive phone calls and would have to plead the
case of our traveling parties, explaining that we had no specifically
allotted zone but were simply dependent on their understanding to allow
us to somehow or other carry out Prabhupda's order.
Rmevara had also found a way to again stir up competition. Since
Prabhupda had declared our buses to be moving temples, Rmevara
claimed that together they constituted a "zone" and thus at least zonally
were open to being challenged. I argued that as we were simply a
traveling sakrtana party, how could he compare us to large zones with
many hundreds of devotees? But he had only a deaf ear for my excuses,
and in his monthly newsletter he began to stress the importance of zonal
competition, listing the outstanding zones in order of their BBT
remittances. Nevertheless, our party still stood first, even matched
against zones with many times the number of devotees. But Rmevara
continued prodding the other G.B.C. men, particularly the one nearest
by. With Los Angeles, Berkeley, Vancouver, San Diego, Seattle,
Portland, and Laguna Beach all well established in book distribution, the
West Coast zone appeared to be the most fit competitor for Rdh-
Dmodara's seemingly unrivaled success.
When I received my first letter from rla Prabhupda in many months,
it was clear that he, too, was enjoying the competition.

Juhu, Bombay, November 13, 1975

My dear Tamal Krishna das Gosvami,

Please accept my blessings. I am in due receipt

of your letter undated and I was very pleased to
read the contents. This is Lord Caitanya's blessing
upon you that you are executing His order.

Prithivite ache yata negaradi gram

savatra pracara haibe mora nama.

You are doing this very nicely. I heard that the

Western zone distributed more than your Radha-
Damodara Traveling Sankirtana Parties. Is there a
competition between you and the Western zone?
That is nice.
The BBT says that they are publishing at the
speed of my translating and that you will distribute
at the pace of their publishing. That's nice. But still
I am ahead in my translation work. They owe to
me now the 6th Canto of rmad-Bhgavatam. I
am working on the 7th Canto already.
I am very pleased that already you have held 50
festivals in the colleges. Param vijayate sri-krsna-
samkirtana. And param vijayate American boys.
Yes, you are doing very nicely. So many
Vaishnavas have taken birth in America. Now
America is going to be glorified. So many people
are afraid of the American CIA. But now they will
welcome Americans as American Vaishnavas.
Now maintain your status quo. You are in a very
good position. To manage a sankirtana party nicely
is more precious than all other activities. That is
the verdict of Bhagavad-gt and the mission of
Lord Sri Caitanya Mahaprabhu.
We have received good reports from Europe,
Paris, Geneva, Amsterdam. And Bhagavan is doing
very well. We have just now received Italian Easy
Journey and Isopanisad.
 The Bombay temple progress construction is
now begun. It was started by you. It is a very nice
project. The temple is very large and magnificent
and there are so many facilities for guests,
restaurant, theater. So I am remaining here to see
that the temple construction is completed. We
hope that it may be completed within three
months.
Now it is understood from the report of
Rameswara that the Western zone is Number 1 and
that you are Number 2. How is this? I hope this
meets you in good health.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

If Rmevara Prabhu was attempting to stimulate competition among

book distributors, the cause was now clear. The force behind his
newsletters was none other than rla Prabhupda, who herein revealed
that he himself was the most competitive of all. Prabhupda had already
defeated all of his Godbrothers by printing and distributing more books,
establishing more temples, making more devotees, and traveling more
miles for preaching than all of them put together. Yet his appetite for
competition was still not satisfied. Now he turned his attention upon us,
his disciples. I had boldly written that our Rdh-Dmodara party was
distributing his big books at such a terrific rate that I feared the BBT
would not be able to keep us supplied. Hearing of my challenge,
Rmevara Prabhu and his BBT assistants, having just completed the
unimaginable task of publishing the full set of Caitanya-caritmtas in
only two months' time, were still undaunted. They wrote rla
Prabhupda that they could both keep up with his translating as well as
supply our party with as many books as we ordered. In reply rla
Prabhupda first of all expressed his appreciation of our valor by saying,
"That's nice." But immediately thereafter he shattered our audacity by
revealing that our feigned heroism was merely a bluff. While the BBT
was frantically working on the Sixth Canto of the rmad-Bhgavatam,
rla Prabhupda was calmly making progress on the Seventh.
Prabhupda's mood brought to mind the great epic battle fought at
Kuruketra, which was full of similar boasts, challenges, and
competitions. Taking advantage of our chivalrous American spirit,
Prabhupda urged us on by himself coming onto the battlefield, as if to
declare, "Follow me! I will lead you in the charge!" And lead us he
certainly did. By his own example, Prabhupda was teaching us how to
tirelessly perform the sakrtana-yaja.
One statement of Prabhupda's was especially important: "To manage a
sakrtana party nicely is more precious than all other activities."
Prabhupda was telling me not to deviate my attention to any other
service. The mind is fickleit may create so many alternatives.
Prabhupda said, "Now maintain your status quo. You are in a very good
position." By the profuse distribution of his books I was rendering him
the greatest possible service. Nothing else that I could do would be as
valuable in his opinion. And it was not only his opinion, but also the
verdict of the Bhagavad-gt, substantiated by the activities of Lord
Caitanya Mahprabhu. To write and distribute books was a specific
order given to rla Prabhupda by his Guru Mahrja, and that
command he was now in turn giving to me. He had carried out that
order even after the disappearance of rla Bhaktisiddhnta Sarasvat
hkura, not considering the instruction to be no longer valid after his
Guru Mahrja's disappearance. Similarly now, after the disappearance
of rla Prabhupda, I still consider this order to me to be the most
binding of all of those he gave me. As he himself stated, it is "most
precious." As no other engagement could then please rla Prabhupda
more than book distribution, the same is equally true now. He was
grateful for the help I was giving him in fulfilling his spiritual master's
order, and in the same way I shall be eternally grateful to all of my
disciples for helping me to carry out this foremost instruction given to
me by rla Prabhupda. If my disciples actually love me, then let them
engage in distributing rla Prabhupda's books profusely. Thus they will
keep me always as the leader of the sakrtana party, the service which
Prabhupda preferred for me above all others. If they will help me in this
way, rla Prabhupda will certainly bestow his unlimited blessings upon
us all.
Prabhupda's letter contained news of preaching in other parts of the
world. In Europe the sakrtana movement was proceeding strongly
under the direction of his able disciple Bhagavn Prabhu. And in India,
construction on the Bombay temple had at last begun. Though
Prabhupda stated that I had begun the project, it was actually he who
had conceived it, fought for it, and was now seeing it through to
conclusion. It was through his kindness that he accepted our help;
otherwise he was fully capable of delivering the entire world single-
handedly. It was his mercy upon the Americans that he had chosen to
come first to their country so that they could take a leading role in Lord
Caitanya's movement. America's part in world events was often viewed
with suspicion and resentment. Even in India, the home of Ka
consciousness, devotees were often suspected of being CIA agents. But
gradually Indians were beginning to respect us as genuine Vaiavas,
and in other parts of the world also, wherever else rla Prabhupda
dispatched his American preachers, their Ka conscious activities
would be the best source of good will that America could generate. As
rla Prabhupda was India's best "goodwill ambassador," so we would be
the same for the American nation.

* * *

A sannys is a wandering mendicant. He has no enemies, and he moves

freely in all places without restriction and can beg in charity from any
home. So it was not surprising when I showed up in Los Angeles, the
capital city of our stiffest opponent, the West Coast zone. What was
surprising to the devotees there was that I begged in charity the services
of five of their most responsible ghastha men. What did the Rdh-
Dmodara party want with ghasthas? And what right did they have to
come for help when in the past they had simply scoffed sarcastically at
Los Angeles's preaching efforts?
The explanation was simple: I was attempting to fulfill a promise that I
had made to rla Prabhupda ten months earlier. I had outlined a
threefold attack that we intended to make against the universities. Now
I wanted five ghastha men to assist us by traveling in advance of each
bus, booking speaking engagements at the college campuses they would
be visiting. As the service demanded they travel alone, it was safer done
by a ghastha than a brahmacr.
I went as a sannys door to door in the New Dvrak community,
begging each ghastha to please come and join us to help push forward
the sakrtana movement. However, in general the suggestion was not
very favorably received, especially by the women, who objected to their
husbands' traveling with sannyss, perhaps to return home wearing
saffron-colored cloth. I tried my best to mitigate their fears by assuring
them that their husbands would be given roundtrip air fares every
month to enable them to spend a week with their family. Fortunately,
the Los Angeles community was very large, and from among the more
than one hundred families, five men came forward to take up this
service, to the great consternation of the temple authorities. The third
prong of our attack was now in place.
By traveling ahead of our buses, the new PR men were able to confirm
fifty week-long programs for our traveling festival parties. Not only were
we now assured of guaranteed engagements something which had not
always been possible by arriving uninvited at a campusbut in addition
these devotees booked speaking engagements in the classrooms for our
sannys leaders. Within the first two months we had already given more
than three hundred lectures before students studying comparative
religion, philosophy, music, etc. In their over-eagerness to secure us as
many engagements as possible our men often stretched their promotion
to make Ka consciousness fit the context of a wide variety of courses,
and it became a real challenge to present our philosophy in the context
of, for example, "Hemoglobin Types in Ancient Man," an advertised
lecture they had arranged for me to deliver before a biology class!
Though five of his men had "defected" to our side without a fight, the
Los Angeles temple president, Tulas dsa, was determined to humble
the Rdh-Dmodara party. Mustering together the entire might of all
their seven temples, the West Coast unseated us from the coveted first
place by setting a new world's record for books distributed by a zone in a
single month. Hearing this, rla Prabhupda remarked, "If our Tamal
Krishna Goswami is defeated again, his heart will crack!"
No one was more surprised than I. Tripurri Mahrja and I both agreed
that we could not allow this to happen twice. After speaking with all our
men, we decided to increase our November book distribution projection
by fifty percent. But the West Coast was equally determined. Seeing the
intensity with which the contest was being waged, Rmevara decided to
organize a special transcendental competition at the end of November.
In a letter to rla Prabhupda he reported the results.
"Yesterday, Wednesday, November 27, a transcendental competition was
held in the U.S. amongst the largest centers for the much coveted title
'World Champions of Big-Book Distribution.' The chief contestants
were ISKCON Chicago (including nine men from the Rdh-Dmodara
party), Los Angeles, and Atlanta. This day was carefully picked as the
day most people travel by plane in the U.S.A. (one day before the
Thanksgiving holiday), and all the book distributors rose very early,
chanting all rounds before magala-rati. After magala-rati, they took
some prasdam, had class, and were off to the airport by 6-6:30 a.m., not
to return until at least 16-18 hours later, when all flights were finished.
These men had to contend with the usual hostile officials at the airports,
police interference, ugly announcements trying to blaspheme us
publicly, but despite these harassments, superhuman efforts by the
devotees resulted in the most incredible distribution of your books in
history.
"In one day, the men at Chicago, led by Tripurri Mahrja of Rdh-
Dmodara TSKP and Manusuta Prabhu of Chicago, combined with
twenty-five distributors to sell 2,029 BIG BOOKS!!! In Los Angeles the
distributors, led by Gopavndapla and Janaka i Prabhus, distributed
1,869 BIG BOOKS (21 men), and in Atlanta the distributors led by
Crudea Prabhu distributed 1,518 BIG BOOKS (16 devotees) for a
combined total of 5,406 BIG BOOKS SOLD in one day at these three
centers!
"Every few hours L.A. would call Chicago, or vice versa, to find out how
many books the opposite side had sold. The atmosphere was saturated
with great desire to please you by selling the most books, and the BBT is
awarding Chicago ytr a first-class painting as a transcendental award
for out-distributing everyone else. There is no doubt about it, they
organized the greatest book distribution in the world. Nine devotees in
Chicago personally distributed over one hundred big books (Manusuta
Prabhu 210, Praghoa Prabhu200) and in Atlanta Crudea
Prabhu distributed 200 big books. These feats are beyond all
imagination. For so many men to stay out for so many hours and sell so
many books, Your Divine Grace must have empowered them all;
otherwise it is impossible to sell this many books. No publisher of
religious or philosophical books could ever imagine such a thing
happening. In each center, all existing records were broken."
Rmevara prabhu summed up the feelings of all the book distributors by
concluding, "Our men are willing to do anything to please you, and all of
them have dedicated their whole lives to distributing these books. Our
only desire is that you may kindly bless us with greater and greater desire
to distribute these books all over the world, until every home has whole
libraries of your books. By Your Divine Grace's blessings, we will never
stop distributing these books. We are thinking that this is the highest
pleasure in all the three worlds."
But all was not over. Two days later, on the weekend following
Thanksgiving day, Pacatattva dsa, a Rdh-Dmodara party stalwart,
stationed himself at the Atlanta airport and in nearly forty hours, with
only a few hours off for rest, distributed a world record: 481 big books. By
the end of the weekend, the BBT tabulated the month's results: Rdh-
Dmodara's party had regained its position of first place in the zonal
competitions by distributing a record-setting 33,000 big books for the
month!
We knew, however, that we could not rest upon our laurels. The West
Coast zone was more determined than ever before to avenge the defeat.
Meeting in Los Angeles, their temple presidents issued a joint letter of
challenge promising that their December book distribution would reach
unprecedented heights in the history of ISKCON. How many books
would they be distributing? That they would not reveal. Quoting from
the Fourth Canto of the rmad-Bhgavatam, they cited the example of
Mahrja Pthu, who possessed great riches like Kuvera, the treasurer of
the heavenly planets. Yet nobody could reveal Mahrja Pthu's secrets,
for they were like the demigod Varua's, who presides over the water,
the night, and the Western sky. The letter ended with all seven temple
presidents personally affixing their signatures.
Everything was pointing to a colossal sakrtana Christmas marathon.
Baltimore, Maryland
Rdh-Dmodara's bus stood wheel-deep in thick mud in the front yard
of the two-story temple in Catonsville. With its bays, temple room,
kitchen, and even shower filled to capacity with books, the bus had not
moved for two weeks. Inside the temple building r r Rdh-
Dmodara had taken up residence as the presiding Deities for the month
of December. Viujana Mahrja had made the rare sacrifice of setting
aside all festivals to allow every available man to go out on sakrtana.
Encouraged by his vice president, rutadeva, temple president Sma
dsa had invited our entire party to stay at his Baltimore temple,
expecting that the presence of so many enthusiastic book distributors
would be the best way to inspire his own sakrtana devotees. Sharing
the small bathroom with thirty men was not easy, considering we had to
all bathe and dress by 4:30 a.m., but no one minded the inconvenience.
Everyone's thoughts were simply absorbed in sakrtana.
di-keava Prabhu, basing his bus in Chicago, circled about the Great
Lakes region, considering the area ideal for sakrtana and well worth
the increased austerity of the bitter cold wind whipping in from the
north. Brahm dsa and his party, located in El Paso, concentrated their
energy on distributing books throughout Texas. Kavicandra's bus
covered the Midwest states. The fifth bus, now under the charge of
Gurudsa Swami and Parivrjakcrya Mahrja, was more or less like a
"phantom." The two Mahrjas were difficult to control and refused to
be pinned to a particular area. A week would go by without any report,
when suddenly they would appear a thousand miles away in a completely
new location. And finally our sixth bus, led by Dhadyumna Prabhu,
had the thankless task of working right in the midst of our archrivals.
Like the great warrior Abhimanyu, Dhadyumna had to contend with
the mighty sakrtana-mahraths of Los Angeles. Placing his men in
towns along the West Coast, Dhadyumna personally drove his bus
from van to van, keeping the devotees constantly supplied with books,
fresh prasdam, and much-needed association.
Tripurri Mahrja had succeeded in positioning nearly two dozen of
our top distributors in airports throughout the country. This was
December, the busiest time of the year. Hundreds of thousands of
travelers would daily pass through the airports, and millions of shoppers
would be rushing to the malls and stores to make their Christmas
purchases. It was a season to be holy, although most had forgotten that.
But while the karms were caught in the grip of passion for sense
gratification, the devotees were dhra, sober and steady-minded, going
about their business of performing sakrtana. While the karms
celebrated their year-end festivities with drinking and meat-eating, the
devotees met them one on one in parking lots, on street corners, and in
airport terminals, inducing them to actually remember the holiness of
the occasion by taking one of Prabhupda's books. At least the season
brought out their more charitable disposition. Keava Bhrat, Tripurri,
and I tried to calculate how far our men could go. If everything went as
we hoped, we would be able to distribute fifty thousand big books. We
would do our best; the rest depended upon Ka.
In the evenings Viujana and I would wait up as late as midnight for
our men to return. The East Coast was facing a particularly nasty
winter. Struggling for twelve to fourteen hours under frigid conditions,
our men would come home to be greeted with hot cauliflower pakors
and tomato chutney personally cooked by the two sannyss. To keep
them enlivened throughout the day I set a telephone beside Viujana
Mahrja and his harmonium. Anyone in need could "dial-a-bhajana."
Hearing the sweet strains of Viujana's singing was enough to warm
any devotee's heart to protect him against the wintry weather or equally
frigid conditioned souls they encountered. For the men traveling
throughout the country Keava Bhrat arranged a similar program. He
had gotten one of the first complete sets of the recently published
Caitanya-caritmta. While managing the accounts or ordering incense
he would keep the new volumes on his desk beside him. Whenever one
of the devotees had some problem with their consciousness, they would
call, and for five to ten minutes Keava Bhrat would read to them from
the ecstatic pastimes of Lord Caitanya.
While Rdh-Dmodara's devotees performed heroically, their
adversaries on the West Coast were equally active. In Los Angeles alone,
twenty-five to thirty vehicles were engaged daily in ferrying back and
forth more than one hundred book distributors. Departments like the
BBT, the Press, the diorama-making, etc., were shut down to maximize
the number of devotees going out. Sakrtana lists and maps were made
up each night and announced immediately following magala-rati the
next morning. The cooks remained awake all night cooking for the daily
morning feasts, at which ecstatic results from the previous day's
sakrtana were read.
From his office beside mine, rutadeva kept me regularly informed of
the West Coast's progress as he received their scores for inclusion in his
newsletter. But still there was no clear indication of the overall monthly
target they were shooting for. In the hope of gaining further
information, I sent Dhadyumna to Los Angeles as a spyto no avail.
Neither would Rmevara Prabhu divulge any information. Whenever I
spoke to him on the telephone, he remained cagey, pleading that he had
no time to understand anyone's goals, being fully engaged just keeping
everyone supplied with enough books.
With our opponents maintaining such a tight veil of secrecy, all that we
could do was concentrate on increasing our own sakrtana. We began
to take reports from all of our parties twice each week, and whatever
excess funds were found, we immediately used for distributing more
books. Now I was spending more than six hours a day on the telephone
talking with our devotees at the airports, on the street corners, or from
wherever else they would call me across the country. There were so
many books to pass out that often the devotees found it difficult to
distribute their full quota, and as a result, Sundays became "Dollar Book
Day." Each of the men would take as many Bhgavatams as they liked
and, standing at a busy intersection, would wait for a red light to request
the driver of each car to give one dollar in exchange for a book. Within
a few hours they distributed two to three cases each of Bhgavatams and
Caitanya-caritmtas!
Urged by the intensity of competition, we looked for new, unique ways
to distribute Prabhupda's books. In the spirit of Christmas, some of the
devotees donned Santa Claus outfits, taking the idea from an interesting
purport in the Bhagavad-gt. Santa is the Sanskrit word for devotee, as
rla Prabhupda explains: "The devotees of the Supreme Lord, or the
persons who are in Ka consciousness, are called santas, and they are
always in love with the Lord, as it is described in the Brahma-sahit:

premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti.

The santas, being always in a compact of love with the

Supreme Personality of Godhead, Govinda (the giver of all
pleasures), or Mukunda (the giver of liberation), or Ka
(the all-attractive person), cannot accept anything without
first offering it to the Supreme Person. Therefore, such
devotees always perform the easy process of sakrtana-
yaja, in full Ka consciousness. Otherwise, there can be
no peace or happiness in the world." [Bs. 5.38]

In the true spirit of Saint Nicholas, the charitable Christian saint,

devotees dressed in their Santa suits and moved about the Washington,
D.C.-Baltimore area, distributing Ka's gifts of candy canes and
Prabhupda's books, to the great delight of holiday shoppers.
By Christmas Eve every temple throughout America had nearly all their
devotees out on sakrtana. Never before had the mood of sakrtana
swept ISKCON so totally. Setting aside the final six days leading up to
Christmas as a special "Sankirtana Marathon of the Year, devotees went
wild, competing to see who could distribute the most books. In this six-
day period an astounding total of 606,848 books of all varieties were
distributed, as Lord Caitanya's mercy literally overflooded America.
Leading the individual distributors was Rdh-Dmodara's outstanding
devotee Praghoa Prabhu, who distributed 573 big books, or nearly 100
for each day of the marathon. In the six-day period, devotees of New
Dvrak (Los Angeles), apart from distributing 6,500 big books, also sold
93,000 BTG's. And their counterparts, the devotees in New York,
performed no less wonderfully. With their airports closed, they
concentrated on distributing Ka book trilogies, with the result that
40,000 trilogies were distributed in the marathon19,000 in one day!
Finally, on the first day of the new year, Rmevara Prabhu revealed the
overall results for the month of December. Taking loans, emptying their
savings accounts, and employing every conceivable means to scrape
together extra money, the West Coast temples combined to send the
BBT the largest remittances of all. But the Rdh-Dmodara party was
the winner in actual books distributed, with an unprecedented 65,000
big books and 225,000 BTG's distributed in December alone, more than
double their own record set the previous month. On that very same day
a letter arrived from rla Prabhupda, as if His Divine Grace had
personally come to offer his congratulations.

Juhu, Bombay, December 18, 1975

My Dear Tamal Krishna Maharaj,

Please accept my blessings. Thank you for your

letter of which I have noted thc contents with great
pleasure. Your letter is very very encouraging to
me. I do not know how you are selling so many
books. There is no instance in history where
religious books were sold with such enthusiasm
and success. Is there any such history? The
Christians have spread their teachings all over the
world, and they have only one book, so we have
got already 40 big books published in English,
therefore if we distribute, as you are distributing,
we cannot even imagine the result. Your program
is very nice, please continue more and more.
 Yes we can print instead of 20,000, 50,000
copies of the first editions of each book, ask
Rameswara to do it.
Your idea for holding Jagannatha festival in the
big cities is approved by me, do it. Yes you come
in January.
I hope this letter finds you well.

Your ever well-wisher,

A. C. Bhaktivedanta Swami

One may wonder how such incredible preaching activity is possible.

rla Prabhupda describes this phenomenon in Caitanya-caritmta
(Madhya-ll 7.98-104):

"This spiritual potency is the essence of the pleasure potency

and the eternity potency. By these two potencies, one is
empowered with devotional service. Lord Ka Himself or
His representative, the unalloyed devotee, can mercifully
bestow these combined potencies upon any man. Being thus
endowed with such potencies, one can become an unalloyed
devotee of the Lord. Anyone favored by Lord r Caitanya
Mahprabhu is empowered with this bhakti-akti. Thus the
Lord's followers are able to preach Ka consciousness by
divine grace."

It was spiritual potency, not material ability or motivation, which was

inducing the devotees to push themselves so determinedly. They were
receiving direct inspiration, actual empowerment from Lord Ka
Himself and His pure devotee, rla Prabhupda. Everything was being
done by the pleasure potency of the Lord. There was no need of salaries,
bonuses, or any other artificial inducement. Devotees were feeling
transcendental ecstasy in performing sakrtana, and that was in itself
more than sufficient reward. While shopping center managers and sales
personnel longed for Christmas to be over, the devotees wished that it
would never end, that they might go on distributing Prabhupda's books
ever increasingly. The pleasure they experienced by distributing
Prabhupda's books was incomparable with anything they had ever
known in the material world. Typical was the ecstasy of the New York
devotees, as related by their sakrtana leader:
"We broke open the storehouse of love of Godhead right on the streets
of Manhattan, giving rise to the most amazing transcendental
distribution of His Divine Grace's Ka book trilogies ever witnessed in
the history of ISKCON. The charge was led by Jaya dsa brahmacr,
who in six days distributed no less than 4,127 books. Dressed in a Santa
Claus suit, Jaya would dance and twirl down Fifth Avenue, shouting
'We've got what you can't buy for all the diamonds in Tiffany'slove of
Godhead!!! Come and take, just give a donation. This is the Cause of all
Causes!' At other times he would stand behind trilogies stacked up to his
chin and distribute in that way. And yet at other times he would just
run around laughing like a madman. In either case, wherever he went,
huge crowds would gather, grabbing for books and giving donations. As a
grand finale he distributed the Santa suit right off his back for twice its
cost.
"Krtideva dsa brahmacr on Wednesday distributed 24 cases of
trilogies. His lines were Bhagavad-gt verses in Sanskrit and prayers
from the Brahma-Sahit. Sometimes he would yell 'Rdh-Govinda!
Rdh-Govinda!' at the top of his lungs, drawing crowds, who would
then take books and give donations tasting the ecstasy of love of
Godhead. Dressed as Santa he went into one bank and practically threw
himself on the floor, shouting 'Haribol! Haribol!' And people threw five
and ten dollar bills into his collection can.
"Outside Macy's department store 75 cases of trilogies were stockpiled,
while two devotees opened cases, five others distributed, and through
Ka's mercy they were all distributed. Those opening the cases of
books couldn't keep up with the distributors. There were so many people
that one was unable to see the street. Devotees were shouting, 'Here it is
right from the lotus mouth of rla Vysadeva! We have been waiting
five thousand years for this, and now here it is--KRSNA BOOK!!!
Especially made for Kali-yuga!' And people were saying, 'Oh, Ka
book! Give me one and let me have one to give as a gift.' Everywhere
there was a sea of hands reaching out for books. It was like feeding
starving masses. It was incredible--SIMPLY INCREDIBLE!
"Devotees benedicted the world-famous New York City subway system
with oceans of trilogies. Two devotees dressed as Santa would enter a car
from opposite ends and run toward each other, laughing and bouncing
off each other's bellies. The car would be in an uproar with laughter, and
everybody would be reaching for donations. Even the police seemed to
be cooperative. One even hushed a car so that a dhot-clad devotee could
make his announcement. Afterwards the policeman asked, 'Where is
your Santa suit?'
"One devotee dressed in a Santa outfit got a donation from a Salvation
Army Santa, who told him, 'You guys are the best Santas I have ever
seen.' He took a Ka book.
"By midnight the devotees made a run on Rockefeller Center and St.
Patrick's Cathedral, where the traffic was bumper to bumper. Lord
Caitanya's mercy was truly manifest in the body of one temple guest who
suited up in a Santa outfit with the devotees and went out in the ten-
degree weather! The scene was so ecstatic that we must simply quote the
words of Bhaktivinoda dsa brahmacr: 'I was struck with wonder at the
mercy of Lord Caitanya.' KRSNA BOOKS were everywhere. Fifth
Avenue looked like a river of nectar."
Such behavior on the part of the sakrtana devotees is in no way
ordinary. The fact that they are unconcerned with eating and sleeping
or with social propriety indicates that they have achieved a unique
position in devotional service. The transcendental mood in which they
perform sakrtana is a reflection bearing remarkable similarity to the
ecstatic experiences described by Lord Caitanya Mahprabhu when he
chanted the mah-mantra on the order of His guru:

"Since I received this order from My spiritual master, I

always chant the holy name. But I think that by chanting
 the holy name I have been bewildered. While chanting the
holy name of the Lord in pure ecstasy, I lose Myself and thus
I laugh, cry, dance, and sing just like a madman."

rla Prabhupda comments in this regard:

"Sometimes, when our students of the Ka consciousness

movement chant and dance, even in India people are
astonished to see how these foreigners have learned to chant
and dance in this ecstatic fashion. As explained by Caitanya
Mahprabhu, however, this is not due to practice, for
without extra endeavor these symptoms become manifest in
anyone who sincerely chants the Hare Ka mantra. Many
fools, not knowing the transcendental nature of the Hare
Ka mah-mantra, sometimes impede our loudly chanting
this mantra, yet one who is actually advanced in the
fulfillment of chanting the Hare Ka mah-mantra
induces others to chant also. Kadsa Kavirja Gosvm
explains, Ka-akti vin nhe tra pavratana: Unless one
receives special power of attorney from the Supreme
Personality of Godhead, he cannot preach the glories of the
Hare Ka mah-mantra. As devotees propagate the Hare
Ka mah-mantra, the general population of the entire
world gets the opportunity to understand the glories of the
holy name. While chanting and dancing or hearing the holy
name of the Lord, one automatically remembers the
Supreme Personality of Godhead, and because there is no
difference between the holy name and Ka, the chanter is
immediately linked with Ka."

The transcendental, ecstatic symptoms experienced by Lord Caitanya

Mahprabhu are technically known as mah-bhva. Although no one
can equal Lord Caitanya's exalted position, since He is the Supreme
Personality of Godhead Himself, it is possible to achieve love of God
simply by the chanting of the Hare Ka mah-mantra, and such
development may take place immediately under the proper conditions.
The first and foremost condition is that one must receive the power to
chant the mantra from a pure devotee spiritual master. If one keeps firm
faith in the order of his spiritual master and chants the Hare Ka
mah-mantra without desire for religiosity (dharma), economic
development (artha), sense gratification (kma), or liberation (moka),
then very quickly all material dirt will be cleansed from the heart and
loving devotion for Ka will develop. Furthermore, one must serve the
holy name and never try to become a master of the holy name. The best
service that one can perform for the holy name is not only to chant,
dance, and follow the regulative principles, but also to preach the
sakrtana movement to others in order to deliver them, for Ka
consciousness is based on making oneself perfect in devotional service
and preaching to benefit others. Sakrtana devotee preachers are
therefore considered highly advanced servitors of the holy name of the
Lord.
His Divine Grace A. C. Bhaktivedanta Swami Prabhupda inaugurated
this great movement known as the International Society for Ka
Consciousness on the order of his spiritual master, His Divine Grace
Bhaktisiddhnta Sarasvat Gosvm Prabhupda. rla Prabhupda
translated numerous Vedic literatures, including rmad-Bhgavatam,
Bhagavad-gt, and Caitanya-caritmta, basing his commentaries on the
teachings of Lord Caitanya. With firm faith in these teachings he made
no distinctions in whom he distributed this transcendental knowledge
to, nor did he consider who was a fit candidate for chanting the Hare
Ka mantra. As the topmost transcendental personality, he benedicted
the entire planet by bestowing Ka consciousness upon all the world's
inhabitants. It is the nature of Ka consciousness that anyone who
joins in the sakrtana movement immediately becomes overpowered by
the spiritual potency of the Lord, in spite of what one's qualifications or
one's past may have been. Anyone who fully joins this International
Society for Ka Consciousness, being dedicated to propagating the
sakrtana movement, is assured by the Lord of all protection and is very
swiftly elevated to the stage of life known as bhgavata-jvana, the life of
a devotee.
Thus ends Servant of the Servant, completed by the blessings of r r
Rdh-Dmodara on December 18, 1983, in Houston, Texas, at the zenith
of the sakrtana marathon.

Acknowledgements

Acknowledgements

BBT Co-ordinators-- rman Rjendrantha dsa adhikr, rman

Giridhari dsa brahmacr
Editing rmat Kam dev ds
Design rman Bhad-mdaga dsa
Layout rman Uddhava dsa
Composing rmat Bali- dev ds, rmat Rocan-dev ds, rmat
Ka Rpa dev ds, rmat Sdipuriy Gopla ds, rmat Manohara
dev ds, rmat Draupad dev ds
BBT Archives rmat Nitya Tpt dev ds
Archival Research rman Pta dsa brahmacr
rman Pava Vijya dsa adhikr
Indexing --rman Krtana Rsa dsa Adhikr
Copy Editors Yudhihira dsa, Renuka dev ds
Sanskrit EditorKuakratha dsa
Typists rman Dmodara dsa, rman Sakarana dsa brahmacr,
rman Ekad dsa brahmacr
I would like to especially thank rman Mathurntha dsa adhikr for
helping to meet the major cost of this publication, and am deeply
indebted to my dear Godbrother and friend rla Satsvarpa dsa
Gosvm for his kind encouragement and advice.