Chapter Five

September 3rd, 1976

We left in the early morning for Vṛndāvana. Śrīla Prabhupāda, Gopāla Kṛṣṇa and Harikeśa Swami traveled together in a car, and the rest of us traveled in Yaśodānandana Swami’s bus. Although the road was a little washed out in places, we encountered no difficulties on the two and half hour journey.  

As Prabhupāda’s car pulled up at the gates of Krishna-Balaram Mandir a large crowd of devotees, including a small number of Western gurukula boys, gave him a big welcome with a lively kīrtana and joyous shouts of “Jaya Prabhupāda!” Since this is Prabhupāda’s first time back since April, everyone was in bliss to see him.  

Prabhupāda went straight in to greet the brilliant forms of Śrī Śrī Gaura-Nitāi, Śrī Śrī Kṛṣṇa-Balarāma and Śrī Śrī Rādhā-Śyāmasundara, sip caranāmṛta and then cross back over the marble floor to sit on his vyāsāsana for guru-pūjā.  

He then delivered a powerful arrival address from Bhagavad-gītā 7.15. “So we have made this verse a standard of examination. We haven’t got to do anything. Everything is there because Kṛṣṇa is the original guru,” he said, going on to explain that because everyone in the bodily concept of life is like an animal, they cannot understand that we have to change this body. Therefore Kṛṣṇa personally comes because we are part and parcel of Him. “Mamaivāṁśojīva-bhūtaḥ. He’s more anxious for us because we are suffering in this material world under bodily concept of life; that is His first instruction. Tathā dehāntara-prāptir. We have to understand that we have to change this body. Don’t be happy because you have got by karma a comfortable body. No body is comfortable; it is temporary, even it is comfortable. Even if you have got a very nice body, American body or European body, it may appear to be very nice, better than the Indian body. But that is not permanent; you’ll have to change it. That is spiritual consciousness. So we must be prepared.” 

He told the large gathering of devotees that whatever we might do in the name of material progress is simply defeat. “So our Kṛṣṇa consciousness movement is the supreme welfare activities in the world because we are trying to stop the life of hogs and dogs. Viḍ-bhujāṁ, the stool-eaters, hogs. What is their business? We have seen in Vṛndāvana also there are many hogs. Day and nights searching after stool and eating and getting some strength and fat, then sense enjoyment—never mind whether it is mother, sister or daughter. This hogs’ and dogs’ life should be stopped. 

“So you are all fortunate that you have taken to this Kṛṣṇa consciousness, bhakti-latā-bīja,” he said. “And proceed according to the principles. And the first principle is tad-vijñānārthaṁ sa gurum evābhigacchet. This is the first principle. Ādau gurvāśrayam. And in the Vedas also it is said that yasya deve parā bhaktir yathā deve tathā gurau/ tasyaite kathitā hy arthāḥ prakāśante. Vedic knowledge is revelation. Vedic knowledge is not understood by so-called mundane scholarship, by reading grammar. No. Vedic knowledge is possible to be understood by a person who has got unflinching faith in the bona fide guru. Guru means representative of Kṛṣṇa, Kṛṣṇa and His representative.” 

Urging us all to become gurus, he pointed out the simple criteria to become one: “Yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa. That’s all. So this Kṛṣṇa consciousness movement means to follow the instruction of Caitanya Mahāprabhu. And Caitanya Mahāprabhu’s instruction is this, to preach kṛṣṇa-upadeśa. And this is kṛṣṇa-upadeśa: na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. This is not our manufactured words; it is kṛṣṇa-upadeśa that ‘Anyone who is not surrendered to Me, duṣkṛtina, he is immediately classified into four groups.’” Prabhupāda then defined these groups: “Who is a mūḍhā? If one does not surrender to Kṛṣṇa, if one does not understand Kṛṣṇa, he is either duṣkṛtina, means sinful; mūḍhā, rascal; narādhamā, lowest of the mankind; and māyayāpahṛta-jñānā, and his so-called education and degrees are useless because real knowledge is taken away from him. So there is no need of fighting, but we can understand what are these people in general; they are within these four groups of men. So we have to face them. Our Kṛṣṇa consciousness movement is facing these rascals, these duṣkṛtinas, these narādhamās, and to request them to become Kṛṣṇa conscious.” 

Surveying the crowd, many of whom have traveled thousands of miles to come and live in Vṛndāvana, he gave clear definition to their purpose for being here. “You cannot sit idly to show your gorgeousness in a secluded place, imitating Haridāsa Ṭhākura, ‘Hare Kṛṣṇa, Hare Kṛṣṇa.’ No; you have to preach. That is the order of Śrī Caitanya Mahāprabhu—āmāra ājñāya guru hañā tāra’ ei deśa. That is really following the Caitanya Mahāprabhu’s [order]. Not to imitate Haridāsa Ṭhākura; even you do that very nicely, that is for your safety. Supposing that you are doing nicely, but that is for your safety. But one who is facing dangerous position for others’ benefit, they are very quickly recognized by Kṛṣṇa. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ. Ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati. Just like fighting soldiers, they are facing danger for the country, they are recognized. Similarly, those who are preachers, on behalf of Kṛṣṇa preaching people to take to Kṛṣṇa consciousness, they are great soldiers.”  

Prabhupāda’s strong words carried the full weight of realization. He is not just an orator; he acts as well as speaks, and he infused the same sense into the hearts of his eager disciples. “So I am very happy that you Europeans and Americans especially, you are helping me. So continue this process and that is the very easy way to be recognized by Kṛṣṇa. Because He says na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ. Who? Who is preaching this Kṛṣṇa consciousness. So I thank you very much that you have come here in Vṛndāvana, and you are traveling, you are preaching. So let us dedicate this life for preaching Kṛṣṇa consciousness all over the world. Never mind we die by preaching. Still, it will be glorious. Thank you very much.” 

Strengthened at heart, their faces glowing with love for their spiritual master, the devotees cheered with appreciation as Śrīla Prabhupāda stepped down from his seat and made his way out of the side door. Chanting his name, they followed him to the entrance to his quarters before bowing down in obeisance as he disappeared inside. 

* * * 

Akṣayānanda Swami, Gopāla Kṛṣṇa prabhu and Bhagatjī followed Śrīla Prabhupāda into his darśana room, and as we servants unpacked and set up Śrīla Prabhupāda’s desk paraphernalia and dictaphone, they eagerly gave their reports on the progress of his Krishna-Balaram Mandir. Akṣayānanda said the guest house was improving and had about twenty guests staying in it right now. During Śrāvaṇa and Janmaṣṭāmī it was so full that they had to turn people away. He said that Haihaya had organized a book stall at the back of the temple and Viśāla sells 2–300 rupees worth of books each day. Prabhupāda was pleased to hear that they were selling some Hindi books also. 

* * *  

Right after his post-breakfast nap, Śrīla Prabhupāda, along with a small group of devotees and Mr. Bishan Chandra Seth (a retired M.P. who lives a block away), walked around the site of the new Gurukula building. It is standing on land adjacent to the temple donated by Bhagatjī and is well under construction. The first floor is already built, and everything else appears to be coming along nicely. Prabhupāda was pleased with the progress, and he looked in all of the rooms, giving advice and questioning the supervisors closely. Seeing that several rooms were near completion, he instructed that they be finished right away so that the gṛhasthas who are presently living in the guest house can move into them, even though the rest of the building is still being constructed. 

* * * 

During massage I decided to ask Śrīla Prabhupāda about an odd burn mark on the inside of the top of his thigh. Prabhupāda smiled and told me how he got it: when he was about three–years–old he was playing alone in a back alley with a box of matches. He was pulling out the matchsticks and rubbing the colored portion on the side of the box. Not knowing they were alight he was dropping them in his lap. Suddenly, the thin cotton dhoti he was wearing burst into flames. He stood in the alley screaming. Just at that moment a man appeared who ran up to him and ripped off his blazing cloth and carried him home. Prabhupāda smiled, saying that Kṛṣṇa had saved him. 

* * * 

For an hour in the early evening, until the 7:00 p.m. ārati, Prabhupāda sat under the extensive green arms of the flourishing tamal tree in the temple courtyard, listening to Akṣayānanda Swami and Caitya Guru dāsa give talks in Hindi to the many visitors who gathered on the steps around the sides. As they lectured, Prabhupāda noticed Sajjanāśraya moving about the perimeter of the courtyard. He signaled for him to come over and asked, “What are you doing?” 

“I am trying to get the visitors to come and sit down and listen to the reading, Śrīla Prabhupāda,” Sajjanāśraya responded, blinking hesitantly through his spectacles. 

“Don’t do that,” Prabhupāda told him a little sternly. “You are causing a disturbance.” 

Prabhupāda commented later that he liked the program and he is very pleased that his Western disciple Akṣayānanda is learning to lecture in the local language, even though he said his Hindi was a little broken. 

* * *  

After returning to his rooms, Śrīla Prabhupāda decided to sit in his back garden. Last year Daivi Śakti dāsī and Bhagatjī spent quite a lot of time visiting all the nurseries in Mathurā district, planning the garden’s layout and deciding on the types of flowers and bushes to be planted. Now it is flourishing nicely. A young kadamba tree is a prominent feature, various fragrant flowers and creepers abound, large green banana trees line the perimeter, and of course, tulasī trees are in abundance.  

A 32-year-old devotee from England, Caraṇāravindam dāsa, has been in charge of it since last May. Just a few days ago, under a sudden inspiration, he did some major reconstruction of the garden. He put a stone bench against the back wall for Śrīla Prabhupāda to sit on and covered it with a bamboo and thatch shelter. He also dug a huge crater in the center of the lawn and constructed a large, circular, concrete pond in it. He sculpted its outer edge to look like lotus flower petals and then placed an ornamental concrete fountain in its center, capping it with a spout that looks like Lord Brahmā’s four heads. Water shoots out the top from between the heads. He has painted the entire affair a very vivid pink.  

When Harikeśa Swami first glanced out the back porch windows this morning and saw the pond, he was aghast. None of us were quite sure what Śrīla Prabhupāda would think, so when he went out to sit in the garden’s semi-seclusion we were all a little timorous. Nonetheless, we put a comfortable cotton seat and bolsters on the bench, and Śrīla Prabhupāda relaxed beneath the straw shelter. He sent for Caraṇāravindam and asked for the fountain to be turned on. As a stream of water shot six feet in the air and cascaded pleasantly into the pond, Prabhupāda nodded approvingly. He loved everything. 

Prabhupāda greatly enjoyed the peaceful atmosphere and sat there for quite some time. I provided a cooling breeze at his side with a peacock fan while Caraṇāravindam sat at his feet. Although known among the devotees as a bit of an eccentric, Caraṇāravindam is a quiet and well-spoken fellow, and Prabhupāda warmed to him immediately. He thanked him for his work and chatted with him for a while. 

Caraṇāravindam revealed that his great-grandfather was General Gardener, a famous personality in the British Raj. That prompted Śrīla Prabhupāda to talk for a while about the British rule in India. He chuckled as he said that the British had ruled India for hundreds of years. “Now I am an Indian, and one Englishman is fanning me and giving me massage.” 

He told us that during the time of the British Raj, the British and Indians were not strictly segregated and there was a certain amount of fraternization which often resulted in marriage. He explained that if a European married an Indian woman the offspring were called Eurasians, and if an Englishman married an Indian, their products were called Anglo-Indians. “There was a big Anglo-Indian community and they were given good facilities by the Britishers for government jobs, railways. In railway, almost cent percent, the driver, the guard, the ticket inspector—all; means, semi-important jobs, they were all given to these Anglo-Indians, because they were not very much educated. And officers, they were all Britishers, officers, secretaries. And Indians, they were accepted as clerks only, no officers. In military, Indian Sikhs and Gurkha, especially Sikhs, they were very valiant. Still they are valiant. They were given the post of captain, not general. General all Englishmen.” He said that the British spread their Empire by dint of the bravery of the Sikhs and Gurkhas, and another martial race, the Jats. 

When Caraṇāravindam observed that the British lost everything because they didn’t use it in Kṛṣṇa’s service, Prabhupāda nodded. “Ah, their bad policy that they wanted India for Britishers’ benefit. That is not duty of the government; government should be for the welfare of the people, then that government will continue. But they exploited the Indian people for the benefit of their own countrymen. That is the failure. That policy was not good, therefore they finished within 200 years. They began their ruling 1775, like that. And 1947 . . . Not even 200 years. Now, after losing India, they have no more British Empire, because they cannot maintain without Indian soldiers. Therefore they voluntarily left.” 

Caraṇāravindam told Prabhupāda that his grand-father was a Captain, serving in India, Hong Kong and China, and his father is a retired Royal Navy Commander. 

Noting that they were all military men, Prabhupāda asked him, “Your father is living? How does he like you have become Vaiṣṇava?” 

“At first he would not even speak to me,” Caraṇāravindam said with a chuckle. “Then I used to visit next door and my mother would come to see me. And then after a while he would talk to me from the other side, and I quickly used to go and see. I would sit down. I would not preach to him. I would just be social.” 

Prabhupāda smiled. “After all, father and son, affection, where it will go?” 

“Now he likes,” Caraṇāravindam continued. “He says, ‘This is better, what you are doing, than all the other things you were doing.’” 

Prabhupāda inquired what age Caraṇāravindam’s father was, and, recalling that I had said that my grandfather was the same age as himself, he said that all his disciples were the same age as his grandchildren. “Their father may be my son’s age, father, mother. My grandson is 32 years old. Granddaughter, she is also about 25. She came to see me in Māyāpura. So I was remembering just the other day she was child and walking, catching my hand. Now she is mother of two children.” 

Prabhupāda seemed to really enjoy the pleasantry of this light talk and amenable atmosphere. He was relaxed and open. “So it is nice,” he told Caraṇāravindam, glancing around his garden. “When there is rain I can lie down here. When it is raining, to lie down in a cottage like this is very pleasing. At least in this country. Tuk-tuk-tuk-tuk-raining, not very forcibly.” 

“A little shower,” Caraṇāravindam smiled.  

“Shower, yes. Oh, it is very pleasing. So this place is very nice.” 

Hearing Śrīla Prabhupāda’s praise and appreciation, Caraṇāravindam glowed with the satisfaction of knowing he had pleased his spiritual master. “You like this . . . ” 

“Oh yes,” Prabhupāda said with a smile. “You have got idea. You have all done nice.” He gave a little laugh. “Nobody got this idea. You have done nice.” 

Caraṇāravindam said he had wanted to make Śrīla Prabhupāda a beautiful place and in the future he would make a wonderful construction.  

But Prabhupāda was already satisfied. He had only one suggestion: “You can fix up a little fan, then this labor can be saved.” He said a small table fan could be placed within the side of the bamboo frame, just above his head, as they are in the Indian railway carriages. He liked the simplicity of the structure and suggested that, as many Indian villagers do, Caraṇāravindam could grow squash on the roof.  

Encouraging Caraṇāravindam to plant other vegetables in the garden, Śrīla Prabhupāda glorified the simple self-sufficiency of country life. “People used to live formerly without any worries. Everything was so easily available, at least foodstuffs. They had no anxiety. They got their own paddy from the field, milk, some vegetables. Those who are fish eaters, they have got small lake, fish. Whole family without any worry, ‘Where I shall get money?’ ‘How shall I eat?’ These things were absent. Even the poor man.” 

Caraṇāravindam, who was preaching in Africa last year, said that he had seen how, both there and in India, the villagers had no real connection to the politics of the cities. With their land and a cow they survived regardless. 

Prabhupāda agreed. “If there is war, they were not affected. And the soldiers would not bother the public. It is said during Mohammedan period the soldiers of one party will ask the cultivator, ‘Where the other soldiers gone?’ They would say, ‘I have seen, and they have gone this side.’ The cultivator is going on. The fighting is going on, but the cultivator is not affected; he is free. ‘You fight between themselves, and whoever the victor is, I shall pay taxes. That’s all. I have nothing to do with politics.’ Between two parties of king or political, they may fight. Citizens, they have nothing to do who is the victorious. And tax means, ‘Whatever I have grown, you take one-fourth.’ No income tax, no sale tax, no this tax or that tax. And if some year, by chance, he has not grown anything—no tax. ‘I have not produced, I could not produce anything.’ Very simple. Soldiers, they were not paid. They were given land by the king. ‘You enjoy this land without any price. But when there is fight you have to come out.’ Fight is not going every day, it may take place after some years. So they are living peacefully.” 

When Śrīla Prabhupāda observed the year-old banana trees growing around the outer edge of the garden, Caraṇāravindam said they would flower soon. Prabhupāda tipped his head. “So it is very pleasing spot. You have done nice. I’m feeling nice.” 

His simple statement made us feel completely satisfied. “Your pleasure is our pleasure,” I told him. 

Caraṇāravindam was deeply gratified that his efforts were giving Śrīla Prabhupāda so much satisfaction. “It is your mercy. It is ecstasy to come in here and do something on the garden for you. Very good. I want to see lotuses growing. Then I will be happy. Nice lotuses. When I can pick a lotus and give to you, then it is nice. Then it is finished. Lilies, lotus, nice bushes, very happy inside. This grass has just been laid, and I think after two weeks it will be very first-class.” 

Prabhupāda smiled. “And due to this fountain it will be very nice, green always.” 

Caraṇāravindam said that he wished he could make the flowers grow faster to give off their perfume, but he realized that he had to wait for them to grow in their own time.  

Śrīla Prabhupāda’s response again reminded us that his pleasure in being in the garden was not the mundane gratification of his senses but rather an appreciation from the transcendental plane. “And who is growing it? That is Kṛṣṇa’s hand. His hand is working invisibly. Kṛṣṇa’s hand is there. Kṛṣṇa says, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. ‘I am giving direction to the nature and she is manufacturing.’ That’s a fact. Kṛṣṇa is giving dictation, ‘Do like this.’ Intelligence is of Kṛṣṇa.” 

Caraṇāravindam recounted the story of how Śrī Caitanya Mahāprabhu made a mango tree grow almost instantly with His direction. 

“Yes, He can do that because He is Kṛṣṇa,” Prabhupāda said. “Immediately He can do. That is His inconceivable energy.” He mentioned an incident from the new section of the Śrīmad-Bhāgavatam he is currently working on. “Now by medical treatment man is made into woman, and woman is made man. Is it not? So formerly, by simply desire of very exalted person like Lord Śiva and others, they could turn a man into woman, woman into man.” 

Wanting clarification of an unusual tale I had heard, I asked, “Viśvāmitra, once he grew people from trees. Is that correct?” 

Prabhupāda wagged his head from side to side in affirmation. “Everything is possible by Kṛṣṇa’s inconceivable energy. It is called therefore ‘inconceivable.’ We cannot conceive how it is done. Our intelligence is very little. Therefore we say, ‘Oh, this is all mythology.’ Because whatever we cannot conceive we take it as mythology. Nothing is mythology; everything is possible. That is inconceivable. But they cannot understand what is inconceivable. Unless it is conceivable by them, they do not accept. That is their foolishness. We can see at night worms or flies so small. Just like if you divide one grain of rice into one hundred divisions; one division—such a small fly. They are independently walking, flying. Freedom. Now just imagine how their anatomic physiology is manufactured within that small particle of life. But he’s exactly doing everything just like a big fly. How it is doing?” 

Caraṇāravindam brought up Prabhupāda’s description in the Śrīmad-Bhāgavatam of the giant flying eagles that travel in outer space. 

Prabhupāda raised his eyebrows. “They go from one planet to another. And while flying they lay down eggs. And the eggs, while falling down, they become birds. By the velocity of falling down, it becomes fermented, and then the birds come out. Just like . . . parasites? No? Parachute?” 

“Yes, parachute,” I said. 

“While falling down, it opens. This is God’s creation—inconceivable. And that airplane, flying machine, is so perfect. There are birds who can take away the elephant for eating, such big birds. They can carry elephant like a small rat. And monkey-eating birds I have seen in Los Angeles. They go very high on the top of a tree and capture a monkey. And take him high and drop him. As soon as he falls he dies, then again comes down and eats it.” 

Caraṇāravindam laughed because the monkeys in Vṛndāvana come and break the branches of the banana trees and generally destroy things. “We need one of those birds here to capture these monkeys.” 

Prabhupāda smiled. “There are so many wonderful creations. That is God’s inconceivable energy.” 

He leaned back and chanted on his beads softly. After a few more minutes Caraṇāravindam took his leave. Śrīla Prabhupāda stayed out for an hour or so before going back into his rooms. 

* * * 

For his rest this evening Śrīla Prabhupāda went upstairs under the covered back portion of his roof. I set up his bed and mosquito net there and gave him his massage. He stayed up there the whole night, rising at about midnight to spend the early hours of the morning in his room translating and commentating on the Śrīmad-Bhāgavatam. I slept on a mat outside the door of his room and, to ensure that we were protecting Śrīla Prabhupāda as best we could, Akṣaya prabhu bedded down on a strip of roof joining Śrīla Prabhupāda’s quarters and the Deity kitchen. 

September 4th, 1976

Prabhupāda decided not to go out for a walk this morning, but he did go for darśana of the Deities. After receiving guru-pūjā he gave a class. Although the verse was Śrīmad-Bhāgavatam 1.7.5 he spoke equally as long on verse six, which describes how Śrīla Vyāsadeva saw the illusion of the conditioned souls and thus compiled the Śrīmad-Bhāgavatam to help them.  

Śrīla Prabhupāda analyzed our entanglement in māyā at length, and then described his own role, as the representative of Vyāsadeva, in presenting the Bhāgavatam to help us to mitigate the miseries in our lives. 

“We should study very carefully. And we have tried to give each and every word’s meaning and the translation and the purport consulting all the big, big ācāryas. Ācāryavānpuruṣoveda. One who is following the footsteps of the ācārya, he knows. He knows everything. So that is explained everywhere. Evaṁparamparā-prāptam, by the ācāryas. We don’t create any meaning. Ācāryavān. One has to accept a bona fide spiritual master and take knowledge from him. Vidvān. Vidvān means who is following vidvān. I have given this example many times: that I may be a fool, but if I have learned from a person that this is called microphone . . . So a child, if he says, ‘This is microphone,’ that is correct. Because the child is fool, when he says, ‘This is microphone,’ that is not foolish, because he has heard it from the authorities, from his father or from his teacher, that ‘This is called microphone.’ Similarly, ācāryavān puruṣo veda. Anyone who is following ācārya, whatever he says it is correct because he does not manufacture. He says what he has heard from the ācāryas exactly like the child.  

“So that is the position of guru. Guru is respected as good as God. Why? Only for this qualification, that he does not speak anything nonsense. He speaks only what he has heard from the ācārya. Ācāryavān puruṣo veda. In the Bhagavad-gītā it is said ācāryopāsanam. So Vyāsadeva is our ācārya, therefore we offer vyāsa-pūjā. On the birthday of guru we offer vyāsa-pūjā. Actually, it is not directly Vyāsa, but because the bona fide guru represents Vyāsadeva, his pūjā is also vyāsa-pūjā. Mad-bhakta-pūjā abhyadhikā. To worship Vyāsadeva, worship the bona fide spiritual master and worship the Lord, they are the same. Rather, Kṛṣṇa says that if you worship His bona fide representative, that worship is better than directly worshiping. Directly it is not possible to worship the Supreme Lord. One has to go through the ācāryas. Therefore Vyāsadeva is the original ācārya. Lokasyājānato vidvāṁś cakre sātvata. He’s vidvān. So we have explained many times how to become vidvān. Vidvān does not mean one has to become a big grammarian, logician. No. Vidvān means one who follows the previous ācārya who is representative of Kṛṣṇa. He is vidvān.” 

* * * 

Later in the morning Harikeśa Swami and I sat with Śrīla Prabhupāda in his darśana room. He was discussing Śrīmad-Bhāgavatam verse 3.25.21. Harikeśa read it out:  

titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām 

ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ  

“The symptoms of a sādhu are that he is tolerant, merciful, and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.” 

Prabhupāda smiled in satisfaction. “This is sādhu. Not the dress.” Then he had Harikeśa read out his lengthy purport. Towards the end of it Prabhupāda interrupted him. We could hear loud banging and hammering coming from the vicinity of the Guest House, and Prabhupāda asked what was going on.  

We explained that some alterations were being made to the front lounge area to facilitate the preaching.  

Prabhupāda wasn’t impressed, and complained about our propensity to always change things. “They manufacture ideas and spend money. This is the difficulty. Everyone manufactures some idea. And break it, do it, dig it. Money is coming and they are spending it. They cannot adjust whatever is there. Big, big ideas. Big, big belly. And money we have to bring from America. ‘Give me one lakh, give me one lakh fifty-thousand. I make idea, you pay.’ So many rooms you can make showroom. Why breaking this door, breaking that door? Too many cooks spoils the broth. And repairing and, what is called, addition, alteration, will never stop. I do not know how to stop it.” He started to laugh. “Now, yesterday that Bisancandra said, suggesting there should be rack three feet high, seven feet high, this high . . . Everyone will suggest. And spend money. Any friend, you bring him, he’ll suggest so that you may spend it. And wherefrom money will come? ‘Oh, that is your look after. I am your friend, I am giving you good suggestion. Break it. Do it. I am your friend. You break your head.’ ”  

His smile broadened as he told us a story. “There was a Mohammedan king, Nizamuddin. Nizamuddin, there is a tomb in Delhi. He was poet. So if some friends come he would read some writing, and he will suggest, the friend will suggest, ‘Why don’t you make like this.’ 

“ ‘Oh, it is good. All right.’ He’ll do it. Whatever he says. And when he goes away, then again makes his own.  

“So the secretary said, ‘Why you are changing?’  

“ ‘What can I do? That is my friend. And that is nonsense; therefore I am again doing what I wrote.’  

“So we have to do that. As soon as you call anybody, he’ll give you some suggestion. ‘Make this alteration, make this alteration.’ ” 

Prabhupāda shook his head with good-humored resignation and resumed our discussion on the Bhāgavatam. “So description of the sādhu is there. It is very nice. Where they will find this description all over the world? Hm?” 

Complimenting Prabhupāda, Harikeśa said, “I think there’s only one person who’s following that description.” 

But Prabhupāda had different mood; he humbly appreciated the words of the śāstra. “No, I say about Bhāgavata’s description. How perfect it is in every subject matter.”  

And he provided a revealing insight into the source of his own words in the purport. “I have tried to explain what is there in the Bhāgavatam, expand it. That is not my explanation, that is Kṛṣṇa’s explanation. I cannot explain now; [at] that moment I could explain. That means Kṛṣṇa’s . . . I can understand that. That the description is very nicely given. Although it is my writing, but I know it is not my writing. It is Kṛṣṇa’s writing. So we should read Bhāgavatam always. Nityaṁ bhāgavata-sevayā. We should not waste our time.” 

This was not the first time that Prabhupāda has said that when he writes he is simply acting as a mouthpiece for Kṛṣṇa. His words and humility today merely emphasized his role as the transparent via media between us and Kṛṣṇa, and gave us another glimpse into the intimacy of his relationship with the Lord. 

* * * 

With no visitors in the morning Harikeśa Mahārāja took the opportunity to present some challenges to our preaching in the West. He wanted Prabhupāda to knock them down. He began by trying to say that the worship of Kṛṣṇa was simply a foreign idea, imported from India. 

Prabhupāda’s reply was brilliant. With a laugh he said, “No, now you cannot say only Indians worship Kṛṣṇa. Whole world. That is God. They are not fools and rascals. They are educated, they are civilized. Why they accept Kṛṣṇa as God? Yesterday I was telling Caraṇāravindam that the Englishmen were ruling over us. Now here is English boy, he’s giving me massage and fanning me. What is the reason? Unless he feels something obligation, that ‘He has given us Kṛṣṇa,’ what business he has got? Not for him, for all of you, to give so valuable free service, unless there is this sense. What do you think? You have no obligation. You are European, American; I am Indian. It is through this via media Kṛṣṇa. This is practical. Therefore Kṛṣṇa is God. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. Because they have got sense that ‘We have got God,’ therefore they are feeling so much obliged. Kṛṣṇa is God, there is no doubt about it. So we shall follow strictly. Here is God. Take. Because if you are serious after God, here is God, take Kṛṣṇa. This is our philosophy. Hm? What is the answer? If he’s serious about God. I think this paper wrote that, that Village [Voice]? They told first, that ‘We thought God is dead.’ And actually they were dancing in the name of God. Acyutānanda and Brahmānanda. You have seen the picture showing? ‘We thought God is dead.’” 

Sitting on Prabhupāda’s desk was a new French BTG with an article by Hayagrīva describing his first meeting with Śrīla Prabhupāda in New York. The editor, Yogeśvara prabhu, had included in the magazine a photo of Śrīla Prabhupāda sitting in Tomkins Square Park playing a tom-tom drum while Brahmānanda and Acyutānanda danced. That was the first time any of Prabhupāda’s students had got up and danced during his kīrtana. The photo reminded Śrīla Prabhupāda of the Village Voice article that had appeared in New York in the fall of 1966. In it, the reporter had shown a photo of Śrīla Prabhupāda sitting under a tree preaching to an interested crowd of onlookers. The reporter had credited Śrīla Prabhupāda with showing his skeptical audience that God was not dead, but was alive and well and living in a storefront on Second Avenue. 

Harikeśa Mahārāja marveled at the photo. “I didn’t know that was Acyutānanda. I recognize Hayagrīva, but . . . ” 

“That’s not Hayagrīva,” I said. “It’s Brahmānanda.” 

“That’s not Hayagrīva?”  

“It’s a picture of Brahmānanda and Acyutānanda dancing, and Prabhupāda’s playing on tabla, and Kīrtanānanda is sitting down in the corner.” 

“Boy, was he skinny in those days!” Harikeśa grinned. “This is Brahmānanda? And this is Kīrtanānanda Swami sitting down?” 

Prabhupāda looked over the photo with us. “Kīrtanānanda’s sitting there?” 

“Yes. He sat next to you. He’s shaved up,” I said. 

“This was published in New York Times,” Prabhupāda told us. “The other picture was published in Voice, Village Voice, yes. Yes. Big picture. One page. They felt something; otherwise, why they should publish? Appealed to them, that here is God.” 

“This is really a historic picture,” Harikeśa appreciated. 

Prabhupāda tipped his head. “Underneath a tree I was sitting and speaking. That’s all. And when I would come back from the park to my apartment, at least two dozen people will come with me.” 

It was another pleasant reminisce on the significant events in the beginning of Śrīla Prabhupāda’s preaching in the West. There’s another photo of him playing the tom-tom that appears in a new French Śrīmad-Bhāgavatam which has been placed on a wall shelf here in his room. Prabhupāda likes that photo so much that last night he suggested to me and Caraṇāravindam that if an artist was available here he would like them to paint it. 

* * * 

This morning Prabhupāda finally received the typed and edited manuscript of the Bhavan’s Journal questions from Puṣṭa Kṛṣṇa Swami. It is so near the deadline for publication that it is not certain now whether Bhavan’s will be able to use it. Still Prabhupāda had Harikeśa Swami read everything back to him and he added a few more comments, especially to his reply to the second question, which asks if a man can change his destiny by progress. He emphasized that destiny cannot be changed, giving the example that a pig must eat stool, and the scientists cannot change this by so-called progress. 

* * * 

Anantarām Śāstrī came to see Śrīla Prabhupāda. He left ISKCON shortly after Śrīla Prabhupāda’s departure from India in April. After living so close with our Western devotees he apparently found too many faults to tolerate and thus left. Although he was respectful today to Śrīla Prabhupāda, he showed no inclination to rejoin us and departed after a short while. 

* * * 

There seems to be a major problem with Nitāi dāsa, Prabhupāda’s former servant. He was supposed to be helping to establish the gurukula here as well as the Deity worship, but he has not been seen since visiting Prabhupāda in Bombay two weeks ago. Rūpa Vilāsa dāsa, who has been here about six months and is heading up the gurukula, came to see Prabhupāda in the evening to discuss what to do. 

Śrīla Prabhupāda questioned Rūpa Vilāsa about Nitāi’s propensities. His approach was that if Nitāi was not happy in his service then that could be adjusted to something that he liked to do. 

Rūpa Vilāsa said that Nitāi was a good scholar; he liked to study languages and to write, but he was not an effective teacher. 

Prabhupāda asked if he had written anything, and when Rūpa Vilāsa said he had done some Back to Godhead articles, Prabhupāda asked, “So why does he not write? If he has got a taste for something particular he can do that. But nobody knows where he is.” He shook his head in disapproval and disappointment. “He’s not fixed up. He wanted to take charge of the Deity worship, then he went away.” 

It was mentioned by Gopāla Kṛṣṇa and Harikeśa Mahārāja that he left with 4,000 rupees and was said to be now living in Rādhā-kuṇḍa. 

Prabhupāda was a little disgusted. “Just see.” 

One of the devotees added, “One boy came from Bombay, he told me [Nitāi said], ‘If I leave, I have to go.’ ” 

Prabhupāda shook his head. “Then he’s [at] Rādhā-kuṇḍa. He has taken 4,000 rupees and gone to Rādhā-kuṇḍa. This is his taste. Sit idly, and become famous as very good scholar.” 

Rūpa Vilāsa said that Nitāi did not attend many classes, nor even teach very often. 

Prabhupāda curled his lips a little in dissatisfaction. “Restless, that’s all. Mind not fixed-up. Restless. Now what he’ll do with that 4,000 rupees? It is very good program. If I get some thousands of rupees and sit down in Rādhā-kuṇḍa and eat, that is very good idea.” 

Gopāla Kṛṣṇa said he thought they could find him. 

Prabhupāda, however, said it wasn’t a question of finding him. “That is not difficult. But what is his mentality. Why he has gone to Rādhā-kuṇḍa if he was teaching here? You cannot rely upon him.” Prabhupāda paused for a second and then said, “Rādhārāṇī’s place, if anyone thinks that it is very easy to remain in Rādhā-kuṇḍa, the topmost place . . . Rūpa Gosvāmī has spoken—he must speak about Rādhā-kuṇḍa. But what he has spoken about other things? Atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ/ jana-saṅgaś ca laulyaṁ ca ṣaḍbhir bhaktir vinaśyati. So Rādhā-kuṇḍa, who will live Rādhā-kuṇḍa? One who is topmost devotee, and if he mixes with third-class devotee, how he is fit for living in Rādhā-kuṇḍa? There is no difference between Rādhā-kuṇḍa and Rādhārāṇī. So how you can jump over Rādhārāṇī? Rādhā-kuṇḍa and Rādhārāṇī nondifferent. How you can enjoy Rādhā-kuṇḍa by swimming? You cannot touch with your feet even Rādhā-kuṇḍa. You can take little water and keep it on the head. That is respectful to Rādhā-kuṇḍa. Of course, things are going on like that, but strictly speaking, Rādhā-kuṇḍa should be respected as Rādhārāṇī herself. That is Rādhā-kuṇḍa consciousness. Highest Rādhā-kuṇḍa consciousness. And if you want to live in Rādhā-kuṇḍa, then why he has taken 4,000 rupees from Girirāja?” 

Gopāla informed Prabhupāda that the money was given to Nitāi to buy books for the library in the new temple. 

Prabhupāda, practical as always, asked, “So why should he take the responsibility for purchasing if he’s interested in Rādhā-kuṇḍa?” 

Gopāla added that Nitāi had also received a few hundred dollars recently from his wife in America. 

Prabhupāda’s focus wasn’t on how much money Nitāi had; he was concerned about his consciousness. “That’s all right. Money is not the strength for understanding Rādhārāṇī. If you have got some money, by the strength of money you’ll understand Rādhārāṇī—that is another bogus thing.”  

Bhagatjī said that Nitāi had been running around to hear from one big gosvāmī after another. 

Śrīla Prabhupāda felt that this was the real point. “Here there are very big saints and gosvāmīs. But we have accepted a very simple and insignificant work, that, as Caitanya Mahāprabhu wants, pṛthivīte āche yata nagarādi grāma . . . this is what we want. We don’t want to be big, big gosāi, we don’t want to be famous. We want to be simply a menial servant of Caitanya Mahāprabhu and preach to others. Caitanya Mahāprabhu said that you chant the holy name—bas. We don’t want to be very famous. This is our work.” 

His voice became stern. “All of them are my disciples. They have accepted me as their spiritual master and they should follow me and do as I am doing. We accept a guru, we should accept his order. Why he is going here and there? Why he is going to meet big, big gosāis?” 

Bhagatjī said that Nitāi had taken money from Bombay to buy books, but no one really knew where he was; the Vṛndāvana devotees thought he was in Bombay and the Bombay devotees thought he was in Vṛndāvana. “Meanwhile he is going to see these big gosāis.” 

“So where are the books?” Prabhupāda asked. 

Gopāla said Girirāja was asking him for the books. 

Prabhupāda shook his head. “Just see. The man who paid him, he was inquiring where are the books.” 

Prabhupāda said that Lord Caitanya had rejected Mukunda, a classmate of His, for going here and there to hear from non-devotee scholars. “Caitanya Mahāprabhu did not like this type of person. He said khaḍajāṭhiyā beṭā. Caitanya Mahāprabhu has given this title for this type of person, khaḍajāṭhiyā beṭā.” 

“What does khaḍajāṭhiyā beṭā mean Śrīla Prabhupāda?” Gopāla Kṛṣṇa asked. 

“Khaḍajāṭhiyā beṭā is an address. It means one who is rejected,” Prabhupāda told him. 

Someone mentioned that Nitāi had learned to write Bengali script. But Prabhupāda was not impressed. “He has learned Bengali. He cannot speak Bengali; what he has learned? What can he read? If he can read then he can speak. Writing, reading and speaking—then perfection comes. You say he can simply write. Only that person who can read, he can speak as well, then others can hear. Whatever we read, another person can hear. If he cannot read, speak, then how will others get the opportunity of hearing?” 

He stressed that Lord Caitanya’s mission was to go out and instruct others in the science of Kṛṣṇa consciousness. “Yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa. This is the instruction of Caitanya Mahāprabhu. I did not tell anything else.” 

And in this regard he had a few words to say about the men that Nitāi was going to see. “Caitanya Mahāprabhu says on His order become a guru. How? Whoever you meet, tell them about Kṛṣṇa. Caitanya Mahāprabhu Himself gave the order. He gave the order to everyone, not only us. Why haven’t these Vṛndāvana-vāsīs done it? It is Caitanya Mahāprabhu’s order to spread Kṛṣṇa consciousness all over the world.” 

He looked over at Bhagatjī. “They are big, big saints, gosāis, but why haven’t they gone? Why not? Please tell me. Answer.” 

Bhagatjī nodded. “Nobody did.” 

“Was it right to do it or not?” Prabhupāda asked. “Why did they not do before us? Caitanya Mahāprabhu gave the order 500 years ago. Why they did not preach? Can you answer? It was right to do it or not?” 

He referred to his disciple as a ‘sentimental paṇḍita’ and asked, “What good are they?”  

So now it seems Nitāi has actually fallen away due to his association with outside influences. Prabhupāda has been at such great pains to warn and protect us from this. Having lived here for so many years Śrīla Prabhupāda knows very well the mentality of the so-called bābājīs and their ability to poison one’s understanding so that one becomes useless for any preaching. 

* * * 

Hansadūta Swami has been living in Vṛndāvana with his bus party for a couple of months now. Prabhupāda has been discussing the situation in Germany with him. He is not very happy with it, and today he asked Hansadūta to resume his duties as GBC there to help correct the problems. Prabhupāda said that he simultaneously conduct his bus program here in India. 

* * *  

Himavatī dāsī, Hansadūta’s former wife, is also here in Vṛndāvana, staying at Bhagatjī’s house. She, Bhagatjī and a German devotee, Hṛmati dāsī, all came to see Prabhupāda in the evening to show him Hṛmati’s newly-born baby. Her husband, Ātmavidyā dāsa, is driving from Germany to India with another bus. Their child, a girl, was born on Vyāsapūjā, Śrīla Prabhupāda’s own birthday. 

Laughing, Himavatī eagerly came forward and placed the baby right on Prabhupāda’s lap. Prabhupāda grinned as the baby began to squirm a little. “Oh, so small!” he said, his eyes opening wider. Himavatī leaned forward and gently rubbed the baby’s head against Śrīla Prabhupāda’s foot. Hṛmatī, on the other hand, was a bit nervous because the child wasn’t wearing a diaper. 

Bhagatjī was in his usual jovial mood. He informed Prabhupāda that the child had a very similar horoscope to that of Prabhupāda, as she was born at almost the same time. Prabhupāda’s birth time was approximately 4:00 p.m. and the baby was born at 4:51 p.m. Bhagatjī then asked Śrīla Prabhupāda to name the child. 

“Nandinī,” Prabhupāda said without hesitation.  

Hṛmati hadn’t heard the name before, so she asked what it meant. 

Prabhupāda smiled and said, “There was so much excitment around that day for Nanda Mahārāja because it was the day after Kṛṣṇa’s appearance.” 

Having little Nandinī on his lap invoked recollections of his own childhood, because for a few minutes Prabhupāda happily recounted some of his own pastimes. Among other things, he told us that as a boy he really liked trains. 

September 5th, 1976

Today is Lord Vāmana’s Appearance and we observed a half-day fast. 

* * *  

The pleasant idyll Śrīla Prabhupāda enjoyed on his first night in the garden has been short-lived. Now, the temple management, and disputes between the leaders, are once again taxing his brain. He is always frustrated with the management here. Reports of gross over-spending are the cause of his present anxiety. Vṛndāvana is one of our most important centers and a great deal of money has been spent on the temple, and on a guest house that has not yet proved successful. Prabhupāda is anxious that bad management may not end up spoiling everything.  

This morning he met with Hansadūta and Akṣayānanda Swamis. Hansadūta seems to generate agitation and controversy wherever he goes. He has been here for only two months and already the devotees have polarized into two camps: those that want him to take over as temple president, and those who don’t. There is indeed a general dissatisfaction with the way Akṣayānanda Mahārāja runs things, but although Śrīla Prabhupāda shares this, he made it clear this morning what he wants from each of them. 

He sat facing the two sannyāsīs over his desk; Hansadūta to his left and Akṣayānanda to his right. Prabhupāda addressed Hansadūta first. “You are a sannyāsī. Why you are spending such a long time here? You have a bus and you must travel. Sannyāsī means that now you have to preach all over the world. Why you should be thinking of becoming the president here? Actually a sannyāsī should not remain in one place for more than three days at a time. You have your bus and if the wheels stop turning then it means the preaching is also stopped.” Prabhupāda gave Hansadūta the example of the Indian railways. “They have a motto: ‘The wheels must keep turning.’ And it is the business of every employee, whether a train driver, a fireman or a clerk in the office, to do their bit so that the wheels never stop. If the wheels stop, business stopped.” So he told Hansadūta that his bus should never stop. “Still,” he said, “the temple is nirguṇa, so you may stay more than three days—that is allowed. But only if you have business here.” 

Then Prabhupāda turned to Akṣayānanda Swami. “Now you must stay here in Vṛndāvana and never leave unless I say so. You must stay and do the management.” 

We all looked at each other and laughed. Prabhupāda is so wonderful that he can give two apparently contradictory instructions and still be absolutely correct.  

Prabhupāda went on to explain that without Akṣayānanda’s presence, things in the temple were deteriorating. So he must remain to correct the defects. 

Gopāla Kṛṣṇa and Harikeśa Mahārāja joined us, and Śrīla Prabhupāda reiterated his instructions for Gopāla Kṛṣṇa’s benefit, first explaining his directions to Hansadūta.  

“Sannyāsī should go on preaching, preaching, preaching, preaching. Practically, I was sitting here in Vṛndāvana, in Rādhā-Dāmodara temple. So at the age of seventy years, nobody goes out, at least from Vṛndāvana nobody goes at the age of seventy years. But Kṛṣṇa asked me. I thought that I must go, Guru Mahārāja wanted it, Caitanya Mahāprabhu . . . Let me try. So if I had not gone, then this institution would not have developed. So this is practical. Mahataḥ nirvicaraṇam. Mahātmā, they must move. So when there is absolute necessity they may stay. Otherwise, they must move— move on, move on, move on, move on, move on. No staying, that is principle. No staying. I am this old age, I cannot move; still I am traveling all over the world. I am simply interested that whatever I have done, it may not be vanquished in my absence. Let me go and encourage them. Otherwise, I have no capacity to move now. But still I am moving. Only for this purpose. So a sannyāsī must move. A sannyāsī must not stay anywhere more than three days. That is the principle.” 

Then he indicated Akṣayānanda and explained why he had to stay. “So he was moving, but his moving is creating disturbances here. Therefore I have stopped. And besides that, a temple is nirguṇa. A sannyāsī is forbidden to stay anywhere else, but in a temple he can stay for more than three days provided there is business. Otherwise, there is no necessity. So this is the exclusion.” 

Gopāla Kṛṣṇa looked relieved at Prabhupāda’s decision. “That solves all the problems.” 

“No, solves or not solves, we shall see later on,” Prabhupāda told him. “But this is the principle. This is the principle. Solution, if we do not become very simple servant of Kṛṣṇa, problems will increase. It will never be solved. If you have got any other desire than to serve Kṛṣṇa, then the problems will increase; it will never decrease. Therefore bhakti begins, anyābhilāṣitā-śūnyam. No other purpose than to serve Kṛṣṇa. This is only purpose. Ānukūlyena kṛṣṇānuśīlanam. So our only business is how to satisfy Kṛṣṇa. Kṛṣṇa in His original status as Kṛṣṇa, and in His other status as Caitanya Mahāprabhu. And in both ways, He’s insisting to preach. That is a very important business. Neither Caitanya Mahāprabhu nor Kṛṣṇa has recommended that you become a great devotee and sit down in a place and talk big, big words and simply eat and sleep. Kṛṣṇa has never said. That is not Kṛṣṇa’s, neither Caitanya Mahāprabhu’s, business. That is not required. Boro boro bandolel boro boro phet, lanka diṅgake mata kore het. ‘Big, big monkey, big, big belly, Ceylon jumping—melancholy.’ There are very many big, big bellies in Vṛndāvana, but if they’re asked to preach Caitanya Mahāprabhu’s mission all over the world—melancholy. Melancholy. Big, big monkey, big, big belly.” 

Addressing himself to Hansadūta he said, “So you have taken a very great mission, that world preaching; that is very, very nice decision. So you have got buses and you have got capacity. You do this. And one in Germany, one in India, come and go, come and go. What do you think?” 

Hansadūta was enthusiastic to do whatever Prabhupāda wanted, but he had a complaint. He had a conflict with Gopāla Kṛṣṇa and temple presidents like Girirāja, because men who wanted to join his party and travel were being checked and sent to different centers, even against their will. 

Prabhupāda’s initial response was that if a brahmacārī wants to travel, there should be no objection. 

But Gopāla Kṛṣṇa presented another side to the issue. He complained that Hansadūta was enticing men away by preaching to them and paying money to them even if the men were holding key positions in the temple. It sounded like a replay of last year’s dispute between the Rādhā Dāmodara TSKP and the American temples.  

Śrīla Prabhupāda affirmed that the temple establishment has to be maintained. “Besides that,” Prabhupāda told Hansadūta, “if you want to take someone, or if anyone is willing to go with you, the president of the local temple, he should be requested. So if the president thinks that he can be spared, then he can go. But if he thinks that his presence is necessary, why he should go?” 

Hansadūta said he did understand, and did try to abide by that principle, but in response to an incident cited by Gopāla Kṛṣṇa concerning a man in Bombay, he said that Girirāja had been so unreasonable about the matter that the boy actually ran away. 

Prabhupāda wasn’t drawn in by that kind of sentiment though. “No, no, there are so many people . . . If you do not satisfy his senses, everyone is free to run away. That you cannot check. You cannot say, accuse somebody. Because here everyone is giving voluntary service. Nobody is servant. So if he doesn’t like something, at any moment he can go away. At any moment. Just like yesterday the Śāstrī came. So he went away. And somebody, they are coming, going. You cannot check them. Because they are not our paid servants. If they are very kind that they have come here, cooperating with us. But still there is some decency, if one is engaged in some work, all of a sudden he should go away, that is not very good. Decently, that I used to go, and now in preaching work, so there will be no difficulty, this is the arrangement. Tamala also, if he did so, that is not good. Because I want some men, I cannot kidnap from any place. That is not good. We must see that the management is going on. The management may not suffer. But the president should allow to go if there is extra men.” 

Prabhupāda began to stress that the temples should only have those men who are absolutely necessary. All others should be sent out to preach. 

Gopāla Kṛṣṇa nodded. “They can all go on the buses, the extra men.” 

But Prabhupāda said, “No. They should be distributed. They may go to other centers.” 

Then, addressing the current situation in Vṛndāvana he said, “Unnecessarily increasing men and increasing expenditure, 20,000, 25,000, 30,000. Why? Unnecessary. Only minimum men should be kept who are actually useful. There is no need of keeping extra men.” 

Harikeśa Mahārāja raised a doubt. “When you originally were speaking about Vṛndāvana, you mentioned that Vṛndāvana would be a place for those people who have become a little disturbed in Kṛṣṇa consciousness, or burned out, we call it, from so much activity, that he comes here and gets rejuvenated. Is that still . . . ?” 

Prabhupāda confirmed that idea. “That is a fact, but provided he is devotee. If he’s not a devotee then he will go away, here and there, here and there. That is the habit. And a devotee is satisfied anywhere. A devotee is not that ‘I’ll go to Vṛndāvana, then I’ll be satisfied.’ Nārāyaṇa-parāḥ sarve na kutaścana bibhyati. I did not go to your country taking Vṛndāvana with me. I had to stay in places where in the refrigerator there is meat. And I was cooking. When opened it I saw, ‘Here is meat. All right, what can be done? Hare Kṛṣṇa.’ That’s all. So if I would have stuck to Vṛndāvana, ‘No, no, I cannot go anywhere, leaving Vṛndāvana.’ No, we can go to hell if there is Kṛṣṇa’s service.” 

Harikeśa Swami pursued his line of inquiry, trying to get an exact understanding of Śrīla Prabhupāda’s desire. “So is there some time that maybe somebody could stay here when he comes in that frame of consciousness?” 

Prabhupāda told him, “It should be now restricted. Not that anyone comes and whimsically goes away. This should be restricted.” 

Gopāla Kṛṣṇa claimed that devotees who just come to visit, but don’t want to do service, are a disturbance.  

Akṣayānanda added, “A lot of devotees think . . . They come here . . . Therefore work is not necessary. Simply chanting and being in Vṛndāvana is nice. That’s wrong.” 

Prabhupāda only half agreed with him. He said that to come and chant was all right. But he agreed that it increased the temple expenditure. “Who will collect this 25,000? It is increasing. I can maintain them provided they are actually serious about making progress in Kṛṣṇa consciousness. Not that some lazy fellow will come, and because he has come to Vṛndāvana, Kṛṣṇa-candra has become very much obliged to him. Kṛṣṇa-candra had no other friend. That mentality should be curtailed.” 

“What if he comes with money to pay for himself?” Harikeśa asked. 

“Is there a guest house?” Prabhupāda asked. “Stay. There is no harm. There is guest house, he can pay and stay. But here we shall keep only minimum number of men without whom we cannot make, manage it. That’s all.” 

Then Prabhupāda voiced his discontent with the present state of affairs. “Who will bring 25,000 per month? I’m surprised. So this must be stopped immediately. We cannot pay more than 5,000. You stop. We cannot pay. My Guru Mahārāja used to say, ‘Joint mess.’ This is not possible. That we have to maintain a big bundle of burden. What is this? Where is that temple in Vṛndāvana who is spending 25,000, 30,000? Can you say any temple?” 

Bhagatjī strengthened Prabhupāda’s case. “Not more than 5,000.” 

Prabhupāda stepped decisively into the management. He told Akṣayānanda, “I’m prepared to pay you 5,000 rupees for fifty men. Not more than that. That I can pay. You do not require to collect. You sit down. But work hard here. Not that eating, sleeping, no. That cannot be done. They must be engaged twenty-four hours. That is wanted. It is not a lazy, free hotel. Anyone lives, he must be engaged twenty-four hours. Kīrtanīyaḥ sadā hariḥ. If he has no work, chant Hare Kṛṣṇa here. That should be done.” 

Akṣayānanda told Śrīla Prabhupāda that he requests anyone who comes to Vṛndāvana to spend at least one hour a day participating in the twenty-four-hour kīrtana. 

Prabhupāda said it was not a question of merely asking them. “This is the condition,” he said, adding with a bite of sarcasm, “If you agree, then stay here. Otherwise, you go to Rādhā-kuṇḍa.” He told Akṣayānanda to make it a rule, and not just for one hour: “Four times. Morning, evening, night, morning again. From morning six to nine, another batch from nine to twelve, another batch twelve to three, another batch three to six, again the morning batch six to . . . Twice one batch. One batch attending once in the morning, once in the evening.” 

Akṣayānanda furrowed his brow and nodded to show he understood. “Very nice.” 

“Everything is nice,” Prabhupāda told him. “Only to be managed, only to be managed. So I am prepared, I’ll pay you. Even if you have no money I’ll pay you 5,000 rupees. Keep fifty men.” 

Akṣayānanda said that he didn’t think it was necessary for Prabhupāda to pay anything. 

“Then thank you,” Prabhupāda said. “But fifty men you can keep. And there is collection in the box. There is collection by prasāda, so many other things.” 

Bhagatjī added, “And the altars.” 

“That should be engaged fully in Deity worship,” Prabhupāda told him as he sat back in his seat, his determination set to rectify the mismanagement. “Not extravagant. That I shall see. I shall remain here. I shall manage myself. I shall see how things are going on. So anyway, fifty men, 5,000. No more 25,000. Forget. No more twenty-five.” 

Prabhupāda was so determined to cut expenses that he even went so far as to say that soap and toothpaste were not required. “Why soap? You are so devotee of Rādhā-kuṇḍa, why you require soap? They are going to Rādhā-kuṇḍa or naraka-kuṇḍa? This is nonsense. You take earth from the Rādhā-kuṇḍa or Vṛndāvana; vṛndāvana-dhūli. Why you require soap? Nīmdantan [neem twigs for brushing teeth]. I was doing nīmdantan until the teeth fell down. You will know that I was collecting nīm. But now it is impossible. That also I have manufactured my own toothpaste. I purchase only the brush and I made my toothpaste at home. I never used any toothpaste. Even in my young days I never used. You have seen it practically. Not only that now I have become sannyāsī. When I was gṛhastha I never used. So if you cannot use nīmdantan, you can use this paste. I will tell you the formula for my toothpaste. Very simple.” 

As far as visiting devotees were concerned, Prabhupāda said that they may be allowed three free days and then they must pay for their upkeep. He said that every foreign devotee has money and they must contribute something. “We are welcoming, provided he is reasonable. Simply to exploit, that is not good. What do you think? In our Indian system, if somebody goes to a sādhu’s āśrama, especially gṛhastha, immediately he pays fifty rupees, hundred rupees. He’ll not stay more than three days, four days. But he knows, ‘The sādhu, wherefrom he’ll bring money? Take.’ They are paying without staying. In your country also it is done. That is up to the man’s conscience, that ‘I have come here, so I require to stay. Pay something.’ So anything can be done very nicely, provided there is good management. I do not see any difficulty. I am present here. If there is any difficulty, ask me. I shall advise.” 

The discussion then moved into how to arrange the kitchens. Akṣayānanda asked for confirmation that the three they have now—for the Deities, the devotees and the guest house—should be consolidated into one.  

Prabhupāda confirmed that as his desire. “Why three?” 

Akṣayānanda nodded. “Yes. So I’ll give you a list of the preparations we’ll offer for your approval.” He said that it will mean there will be offering less to the Deities. 

Prabhupāda didn’t see that as a problem. He counted the number of Deities, and after some discussion decided that the ten plates they now offer should be cut to six. 

Another item discussed was the flowers for the Deity garlands. Prabhupāda told them that they do not need to offer roses if they are too expensive.  

In this way Prabhupāda began to delve into every detail of the temple’s expenses. Later, in the evening, he worked out various costs with Bhagatjī. 

This morning conference then moved on to other topics. Gopāla Kṛṣṇa mentioned that some of our life members are being harassed by the CID. In Chandigarh, Caitya-guru reported that a life member had Prabhupāda’s books on display in his two stores. The CID went to him and said, “Why are you displaying these books? What’s your connection? Why are you helping Hare Kṛṣṇa?” 

“So selling books is illegal?” Prabhupāda asked. 

Gopāla Kṛṣṇa said that they were just suspicious, and there were other reports of similar incidents. 

Prabhupāda began to recall his early years of what he called “regular hard struggle,” in 1966-67, and his problems to obtain residency in America. He then brought the meeting to a close with an appeal to his leaders to be mindful of their spiritual duties. “So Kṛṣṇa gave us some facility. Now we have got some framework. Do it very cautiously. Unnecessarily exhausting what we . . . sato vṛtteḥ sādhu-saṅge. That is Rūpa Gosvāmī’s line. We should be very honest and live with sādhu, those who are devotees. Tāṅdera caraṇa-sebi-bhakta-sane bās. first of all our mission should be how to serve the Gosvāmīs. Ei chay gosāi yār mui tāro dās tāṅ-sabāra pada-reṇu mora pañca-grās. You cannot act independently. Śrī-caitanya-mano ’bhīṣṭaṁ sthāpitaṁ yena bhū-tale/ svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam. That should be our prayer: Rūpa Gosvāmī, who has established the mission of Caitanya Mahāprabhu, when I shall get shelter of his lotus feet?  

“Narottama dāsa Ṭhākura prays, tāṅdera caraṇa-sebi. Tāṅdera means the six Gosvāmīs. Ei chay gosāi yār mui tāro dās: I’m servant of that person who is engaged in the service of the six Gosvāmīs. And we pray to our Guru Mahārāja, rūpānuga-viruddhāpasiddhānta-dhvānta-hāriṇe. Anyone who is going against the decision of Rūpa Gosvāmī, reject him. This is our process. Rūpa-raghunātha-pade hoibe ākuti kabe hāma bujhabo se jugala-pīriti. Who will understand Rādhā-Kṛṣṇa’s loving affairs unless one has gone really through the instruction of Rūpa Gosvāmī? Rādhā-Kṛṣṇa loving affairs is not so easy. Rādhā-kuṇḍa is not so easy that by force I go to Rādhā-kuṇḍa and become a candidate. Narottama dāsa Ṭhākura is hankering, ‘When I shall understand about Rādhā-kuṇḍa, Rādhā-Kṛṣṇa’s prema?’ Such liberated, great devotees, ācāryas, they are hankering. Rūpa-raghunātha-pade hoibe ākuti, kabe hāma bujhabo. When I shall understand? And they have understood immediately everything. Not so easy. Caitanya Mahāprabhu has given us the facility. Abodha karuṇā-sindhu kāciyā mahān prahlāda brahmā durlab prema nitāi kore dhana. That is the special verse. It is not very easy thing. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. Don’t take things very easily; things are very serious. Therefore we have to go step by step. That is, Narottama dāsa Ṭhākura said, tāṅdera saṅge. Aim should be how to serve Rūpa-Raghunātha. And bhakta-sane bās, to stay with pure devotee who has no other intention. Anyābhilāṣitā-śūnyam. This is the process. So do it carefully. That’s all.” 

Having been given plenty to think about, the managers took their leave. “Jaya Śrīla Prabhupāda!” 

* * *  

Several devotees who have been involved in helping with the Vṛndāvana temple are going elsewhere. Haihaya dāsa, who was managing here for a short while, is going to open a center in Spain. Guṇārnava is going to the Middle East with Tribuvanātha dāsa to preach and collect funds. Jagat Guru Swami, who has been here for some time, has already gone to Malaysia to open a center.  

* * * 

Harikeśa Swami read Prabhupāda some mail in the morning. There were two letters from the South Seas zone, both with disturbing contents. From Fiji, Upendra reported that despite Śrīla Prabhupāda having previously sent a letter that they should not take out a loan from the bank in ISKCON’s name, they have gone ahead anyway and taken one out for $80,000. Upendra indicated that things in general there are not going too well.  

Śrīla Prabhupāda advised that Tamal Krishna Mahārāja should be informed and asked to check things out. 

The second letter came from Australia. It was a report suggesting that Madhudviṣa may have misappropriated a large amount of money—$250,000—when he left there. However, this has not been proven, nor is it even confirmed that the money is actually missing because the Australian temples are not in the habit of keeping accurate accounts. There has been no word from the GBC, Gurukṛpa Swami, and, according to Harikeśa Swami, no one knows where he is at the present moment. 

Prabhupāda is obviously concerned and disturbed by these different reports, but he is not saying very much. His comment after the letter from Australia was simply, “Money and women.”  

When I asked if any prosecution should be filed against Madhudviṣa if the suggestions prove correct, he said that the GBC should decide.  

Reports of this nature, coupled with the management problems here, are really too much for Śrīla Prabhupāda. He rubbed his head and complained, “Now I am getting brain fag.” 

I was puzzled. I had never heard the term and I asked him what it was.  

Prabhupāda repeated, “Brain fag.” Then he told us how one time in Delhi in the 1950’s he was walking all over, from one office to another, trying to distribute his Back to Godhead newspaper. The entire production of the paper—writing, editing, proof-reading, purchase of paper, overseeing the printing—and all the distribution, was being done by he alone, with no assistance from anyone. He said he was working very hard. So once, while out in the hot sun, he developed brain fag and began to “reel like a drunkard.” But he had no money even to stop a taxi. Fortunately, by Kṛṣṇa’s arrangement, just at that moment a friend of his happened to pass by in a car and saw him. He took him to his home and gave him some medicine, and that cured him.  

Prabhupāda smiled at this recollection and said, “So I was struggling very much, just like some of our book distributors are doing now.” 

A little later Śrīla Prabhupāda discussed the allegations against Madhudviṣa with Harikeśa Mahārāja. Prabhupāda told him that even if the reports are true, he should not be prosecuted. “After all,” he told him, “he is our own man.” 

* * * 

Śrīla Prabhupāda is settling into a regular program in the evening of sitting under the tamal tree in the temple courtyard to give his darśana to the public. He has always has someone read aloud in Hindi. When the ārati begins, he retires to his garden and sits quietly chanting japa. The garden is proving to be a haven where he can relax in a natural setting midst the greenery and the flowing waters of the fountain. Sometimes he calls for his GBCs and discusses with them various topics of management.  

Bhārgava dāsa, one of the main BBT photographers, entertained him tonight in the garden by setting up a show of slides he had taken on a recent trip to Jagannātha Puri. Śrīla Prabhupāda enjoyed it recounting how, as a young boy, he had seen the first “magic lantern” shows. 

Hansadūta came into the garden to report that some of his men are going to try to start a center in Turkey. Prabhupāda was pleased, and encouraged him to preach all over the world as much as possible. 

* * * 

Prabhupāda is resting at night on the inner roof of his house. Tonight, as he lay quietly on his cot under the net, with me by his side massaging his legs, various noises of the night echoed in the stillness. He mused a little on hearing the sounds of different animals and chuckled. “These ducks and roosters, they are very expert at raping. You know that?”  

As I laughed at this unusual bit of information, he went on to say that sex attraction is the strong binding force in all species of life. Only by Kṛṣṇa consciousness can it be overcome. 

September 6th, 1976

Today is Śrīla Bhaktivinoda Ṭhākura’s appearance day. Śrīla Prabhupāda told us to observe a half-day fast. 

* * *  

At about 4.00 a.m. Śrīla Prabhupāda called Harikeśa Swami and me into his room upstairs. He had just finished his writing, and was leaning back against the cotton-filled bolsters. There was no managerial topic to discuss, he just wanted to preach to us. He told us that family life is the impetus for material advancement. He said that when he was a young man he applied to become the agent for a very large firm. The territory covered from Delhi to Benares, a large area worth many thousands of rupees. Their first inquiry to him was, “Are you a married man?”  

“This means,” he said, “that they know if you are a married man, then there is responsibility.” 

He went on to share some information about his youth and marriage. His mother planned to get him married by age 17, but she died when he was only 14 and he married at age 22, when his wife was only 11. This is the Vedic system, he explained. The man is married by the age of 25 and the girls between 12 and 16. Early marriage means responsible citizens. Therefore the parents arranged early marriages for their children in consultation with astrologers, to see if the two people were compatible. They took it that even if a boy was poor, if he was hard-working and from a good background, that he was acceptable. Prabhupāda said that his grandfather’s brother-in-law was very poor, but because he was a good worker his mother-in-law secretly gave him 500 rupees—a large amount at that time—to begin a business. He started a lace-making business and became a very rich man and a prominent landowner in Calcutta, and even had a road named after him.  

Prabhupāda concluded with a laugh. “Good family life—that is the materialists’ desire.” 

* * *  

Rather than going for a walk, Prabhupāda simply  circumambulated the temple on the parikrama path and then went in for darśana, guru-pūjā and class. Today’s verse was 1.7.7: 

yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe 

bhaktir utpadyate puṁsaḥ śoka-moha-bhayāpahā 

“Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Kṛṣṇa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness.” 

In his talk Śrīla Prabhupāda stressed the need to be vidvān, one who has knowledge. Since all knowledge originally comes from Kṛṣṇa Himself, and comes to us through the paramparā system, through the genuine sādhus and through the śāstra, he said that it was therefore imperative that we take proper advantage of this opportunity. Otherwise, he said, we remain rascals without any understanding of the purpose and goal of life. 

He stressed that other help was available. “Vāsudeva is everywhere, and He is ready to help us. And if we become sincere to take knowledge from Vāsudeva . . . Even you are in the wilderness, anywhere you are, you are with Vāsudeva. You are not alone. He is so friendly that He is living with you as your most intimate friend. . . . So Vāsudeva is always ready to help us, provided we want to take help from Him. And He, not only internally He is helping, externally also, He’s sending His representative to teach us. . . . A cat and dog cannot take advantage of the sādhu, śāstra and guru. Only the human being can accept it.” 

As Prabhupāda described Śrīla Vyāsadeva’s vital role as the presenter of the Śrīmad-Bhāgavatam, his words echoed what he had told Harikeśa Mahārāja and me yesterday about his own role in writing the commentaries to it: “The Śrīmad-Bhāgavatam, sātvata-saṁhitām, is given by Vyāsadeva. Not given by Vyāsadeva, Vyāsadeva is simply delivering what he has received from his guru, caitya-guru. He is delivering that knowledge. Vedic knowledge he is delivering, and he has written this book.” 

To take advantage of this, he said we need only come to the temple and hear about Kṛṣṇa. A high education, obtaining an M.A. or Ph.D., is not necessary because the purpose is to develop Kṛṣṇa consciousness, and simply by hearing we become bhāgavad-bhaktas. He stressed that bhakti was the essence.  

“Now what is the use of bhakti?” Prabhupāda asked. “Just see how Bhāgavata is compiled, how nicely—because it is transcendental literature. You can say, ‘What is the use of bhakti? Why shall I waste my time, come in the temple and hear about Kṛṣṇa?’ Actually they are doing that. Nobody is coming, such a big temple. Of course, there are many temples they are going, but in other places also people have lost interest, all interest. Either temple or church or mosque, they do not go. In London I have seen hundreds of churches are now closed, nobody is going. If there is meeting, only the caretaker and few old ladies go. Because why they will go? That’s a fact. And actually churches are being sold, it is not lying propaganda. Anyone, English boy, he’ll confirm this statement. Yes. People are losing interest.  

“So here it is said that bhaktir utpadyate. The bhakti can be awakened. It is not an artificial thing. If it was artificial thing, why the English and American boys . . . They had nothing to do with Kṛṣṇa, they never heard in their life about Kṛṣṇa. This is admitted by the Christian priest, that ‘These boys, they are our boys, and formerly, before this Kṛṣṇa consciousness movement, they never came to church, never inquired about God. Now how it is that these boys are mad after God?’ They are surprised. And it is actually surprising. Why? Because the bhakti is there. It was not awakened by the so-called leaders and the priests. It was not awakened.  

“Religion means to awaken that Kṛṣṇa consciousness; that is religion. Religion is not formalities and ritualistic ceremonies. Religion means how to awaken the normal condition, to become lover of God. That is normal condition. Love is there, but because we have no objective, because we have no instruction where to place our love, we are loving so many things, up to the dog. Instead of God, we are loving dog.” 

His next statement placed our daily guru-pūjā, which to a casual observer might be regarded as merely ritualistic, firmly in the category of real religious life. “Just like you are giving me so many garlands. Why you are giving me? Because you love me, otherwise there was no necessity. But because you have got some love, therefore you are worshiping your spiritual master. So bhakti means love; without love there is no question of bhakti. So this bhakti has to be awakened. That is stated in the Caitanya-caritāmṛta:nitya-siddha kṛṣṇa-bhakti. Bhakti is there. Otherwise as I have said many times, how you have become bhakta? There are European, American girls here present. For kṛṣṇa-bhakti they have sacrificed everything. Even they do not dress attractively so that they may be attractive to other boys and their life may be spoiled. Why? For bhakti, for Kṛṣṇa. This is the bhakti. That is wanted. Kṛṣṇe parama-pūruṣe bhaktir utpadyate. This is success of life.” 

Prabhupāda told us that the only thing that could check our bhakti was involvement in sinful activities. Otherwise, bhakti is as natural to every living being as sweetness is to sugar. He ended his powerful discourse by stressing on the need to avoid offences, assuring us that by doing so, the more we will advance in Kṛṣṇa consciousness and the more the śoka-moha-bhayā, the miseries of lamentation, illusion and fearfulness, will be eradicated. That, he said, was the gain of bhakti-yoga. 

* * *  

Because there was no breakfast, Prabhupāda talked with the temple managers for quite a long time. He is quite frustrated with Akṣayānanda Swami’s style of management. Although Akṣayānanda is undoubtedly sincere, he seems to not have any realization about what is to be done or not done, nor how to do what Prabhupāda tells him has to be done. Even when he says he understands, things don’t get done. A case in point is the alterations to the guest house lobby. The banging, thumpings and wall-breaking continue ceaselessly. Prabhupāda complained about it again and Akṣayānanda said that it was being done under someone else’s direction while he was out of station, and that he did not want the work to be done. Thus when he promised Prabhupāda that the work would be finished soon, Prabhupāda skeptically remarked, “And how long this work will continue? Throughout the whole life?” 

“No. I’m going to finish it today,” Akṣayānanda Mahārāja promised.  

Prabhupāda was exasperated. “You say no, but it is going on. You simply say no, yes, no, very good. That’s all.” 

Prabhupāda complained that his disciples are “very expert at manufacturing nonsense ideas.” 

I asked him how we can distinguish a good idea from a bad one. 

“You have to take ideas from your guru,” Prabhupāda replied. “Therefore gurum evābhigacchet. Why do you manufacture yourself? Consult the authority, then do it. That is intelligence. Why do you think that you are very intelligent? That is materialism. The more you remain that ‘I am a fool,’ that is good. And as soon as you become over-intelligent, then, that’s finished. So Europeans, Americans, they are over-intelligent. They have intelligence, over-intelligence. Unnecessarily they manufacture a machine for shaving.” He imitated the sound of an electric shaver, making us all laugh. “Gnowgnowgnow gnowgnow. And they have wasted so much time, so much time. But people like it.” 

Then Śrīla Prabhupāda got down to practical business. Akṣayānanda, repeating Prabhupāda’s comment from yesterday that the devotees do not even require soap, wondered how they would wash their clothes.  

Prabhupāda told him that soap was required, but because they were “spending without any sense” he had said no soap. 

Then he revealed some other radical cut-backs he and Bhagatjī decided on last night. He said that only twelve or thirteen rupees should be spent on flowers. Right now they spend fifty, and still get cheated with decaying flowers.  

Akṣayānanda said that it was difficult to avoid being cheated, and that even Bhagatjī sometimes gets cheated. 

Prabhupāda accepted that it was a difficult thing to stop. “Cheating is one of the qualifications of the conditioned soul. Vipralipsa—bhrama, pramada, vipralipsa, karuṇātmikā. So cheating is a qualification of the conditioned soul. Everyone is expert in cheating more or less. That is qualification. People take pride, ‘Oh, I have cheated. I am so expert that I have cheated.’ When the lawyers make some agreement between the two lawyers, simply think, ‘How I can cheat you? How can I cheat you?’ That’s all. The more one lawyer is expert in cheating, he is big lawyer.” 

Akṣayānanda had a rather idealistic notion of how to avoid being cheated. “So that means if we become pure then we can avoid being cheated, because we ourselves will not cheat any more.” 

Prabhupāda though, was much more practical and realistic. “No, this world is full of cheaters. We have to live with them. Sate sattvaṁ samācaret. You also have to become better cheater, that is wanted. Otherwise, you cannot exist.” 

Akṣayānanda nodded. “But we have to cheat for Kṛṣṇa.” 

“Do everything for Kṛṣṇa,” Prabhupāda replied. “That is all right. But this world, if you become simple, and the whole world is full of cheaters, then you suffer. Therefore you have to know and protect yourself from the cheaters. So sometimes we have to become a bigger cheater. This is the world. Vañcaka-vañcī, whole world is going on, my Guru Mahārāja used to say, that one is cheater, another is cheated.” 

Prabhupāda went on to mention that anyone who is serious about advancing in Kṛṣṇa consciousness is welcome to stay with us. “We don’t make any discrimination. Ābāla-vṛddha-vanitā. Bāla means children. Vṛddha means old man, and vanitā means woman. They are most helpless. Beginning from the child up to the old man. But coming here, if they plan for sense gratification, that is very dangerous. Come here, stay with us. We shall somehow or other provide him with prasāda and place—but be advanced. And the simple method is recommended.” He quoted the verse from this morning’s class: “Yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe/ bhaktir utpadyate puṁsaḥ śoka-moha-bhayāpahā. Very simple. Simply hear Bhāgavatam. And actually if anyone seriously reads Bhāgavatam, he’ll become saintly, no doubt about it.” 

“Your Bhāgavata,” Akṣayānanda said. “There are no others actually.” 

But Prabhupāda was modest. “Vyāsadeva, the words of Vyāsadeva. I am simply trying to explain, that’s all.” 

“No one else is trying. No one else has done it,” Akṣayānanda added. 

But Prabhupāda still refused to take any credit. “It is due to the blessing of my Guru Mahārāja. He directly told me that ‘If you get some money, publish some books.’ I took it seriously, so he’s helping me. All our Godbrothers, they didn’t take it. Did not know it, neither . . . Even they . . . They know it, because from the very beginning, Guru Mahārāja was serious about publication. He started press and published these books.” Pointing to the large Bengali volume lying on his desk he went on, “This Bhāgavata was published by him. And the journal, six journals, he was very much fond of publishing, publication. Very, very. He told me directly that if it was possible to get the marbles from this Gaudiya Math and sell it and convert it into books, ‘I would have done it. Because I know there will be blazing fire in this place.’ And by Kṛṣṇa’s grace, by selling books we are getting. This is Kṛṣṇa’s grace.”  

Akṣayānanda brought the discussion back to the budget. “So 5,000 you have estimated for the Deities for a month?” 

Prabhupāda shook his head. “Five hundred.” 

Akṣayānanda and Gopāla Kṛṣṇa were a little stunned. “Five hundred?”  

Right now they are spending up to 9,000 rupees a month. 

Prabhupāda explained how he had arrived at the figure. Although there are ten main Deities on the three altars—Gaura-Nitāi, Prabhupāda and Bhaktisiddhānta; Kṛṣṇa and Balarāma; and Rādhā-Śyāmasundara, Lalitā and Viśākha—he is cutting the number of plates offered to the Deities from ten to six. On each plate eight puris are offered. Bhagatjī calculated the cost of the flour and ghee used to make 48 puris to be two rupees. In this way, they calculated the total cost of the entire offerings to be about 500 rupees. Prabhupāda said that it was a rough calculation, and in case they had missed something, he agreed to allow the total expenditure to go up to 1,000 rupees, but no more than that.  

Dutiful as ever, Akṣayānanda Mahārāja assured Prabhupāda that he would go over every item with Bhagatjī. 

“You don’t believe me?” Prabhupāda asked him. 

Akṣayānanda knitted his brow. “I can’t understand. My intelligence is not great enough to understand it. I believe you, but I have to do it. That’s all.” 

“It cannot go more than 1,000,” Śrīla Prabhupāda emphasized. 

Akṣayānanda nodded. “I can’t quite grasp it, Prabhupāda. But you say it can’t go above 500, so that’ll be it.” 

“So I am speaking of the Deity, not for all,” Prabhupāda told him. “For all others, 100 rupees per head, 5,000 rupees. Here puri, kacuris, and other things, all the best things. But general is not for puri, kacuri, and, . . . they are general food. We are not going to supply puri, kacuri, halavā to everyone—only for the Deity. Everything calculated.” 

Akṣayānanda wanted to assure Prabhupāda that he was going to get right on top of it. “I believe you, Prabhupāda. But to make it practical I want to see every item. The cost, the weight, and everything.” 

But to Prabhupāda his affirmation of responsibility was another symptom of his dyslectic management style. “It is already calculated,” Prabhupāda told him. 

“Then I can do it. Then we can do it,” Akṣayānanda said, eager to please and say the right thing. 

Prabhupāda simply repeated, “It is already calculated. I calculated not with a fool, with an experienced man.” 

Gopāla Kṛṣṇa raised a practical point about Yaśodānandana Swami’s party of about ten men who are planning to stay here on a month’s break before heading north for more preaching. He wanted to know how to deal with that, because with the new budget it was going to strain temple resources to support them.  

While sympathetic to their desire to have a short hiatus in their travels, Prabhupāda said that they should go out and preach and bring in some collection. He said they may stay for one week. “One month is too much. That is laziness.” 

As this talk went on, an Indian gṛhastha, Īśvaracandra dāsa, arrived. He has been living in Mathurā for the last couple of years with his wife and children, trying to establish some business, but so far he has been unsuccessful.  

Prabhupāda interrupted his management meeting to speak with him. He spoke frankly, as a sadhu, or “one who cuts”, asking why the man did not join with the preaching work. “You are trying in your own way. But Kṛṣṇa does not like that program. You can manufacture your something, idea, but Kṛṣṇa will allow or not. I tell you, this is practical. You are a qualified man, foreign-educated man, and you have come back for the last one and a half years. Still you are in nothing. It is surprising. That means Kṛṣṇa does not want you to do that something. You take it from me. These boys have come because they found, outside Kṛṣṇa consciousness, life is nothing. That’s a fact. Therefore they are sticking to this. They knew it very well. That outside Kṛṣṇa consciousness the whole world was vacant, ‘Nothing for us.’ That is a fact. Therefore they have got something here. They are not foolish rascals, they’re sticking for nothing; there is something. It’s a fact. So for nothing, ‘Oh, we have suffered.’ And come to something. If you want.” 

He quoted a verse to the effect that one has to see the material world as having no value. “If anyone wants to go to Bhagavān then he has to make this material world voluntarily nothing, niṣkiñcanasya. Niṣkiñcana means nothing. Kiñ-cana means something, and niḥ means not—then nothing. So one who has made this material world as nothing. How it is made? Brahma-bhūtaḥ prasannātmā. Because with this something, as soon as one will stick to this something, he’ll suffer. Sadā samudvigna-dhiyām asad-grahāt. Because he has accepted this rascal situation, asat. Asat means either temporary or bad. Asat, temporary or useless. So this material world is . . . temporary we can know it is. But it is useless, that we do not know. Therefore we struggle. ‘Let me go, let me fight, fight, fight, fight.’ That is māyā.” 

He used two striking examples to illustrate how māyā induces us to chase after illusory goals. “A man is sitting on the ass. And his hand just on the front of the gādhā, ass, he’s putting some grass. And the gādhā is thinking, ‘I will eat this grass,’ he’s going forward. But the grass is also going forward. This is very instructive. The grass is, say one feet, above his head. And the man is sitting on his back. But because this gādhā does not know that ‘Actually this man is sitting on my . . . As soon as I go forward, the grass also goes forward.’ But because he’s ass, he does not know. He thinks that ‘If I go a little forward I’ll get the grass.’ ” 

His other example was that of an animal chasing a mirage. As the animal moves forward, so the mirage also moves. “So this material world is like that. Ask anybody, any so-called successful. Unless he’s an ass, nobody will say that this is very comfortable. So best thing is to become niṣkiñcana. Niṣkiñcanasya bhāgavata-bhajana. This is Caitanya Mahāprabhu’s instruction. Bhāgavata-bhajana means niṣkiñcana. You make nothing this material world. That is real Kṛṣṇa consciousness. And so long I’ll make this material world something, then I’ll suffer.” 

As an example of niṣkiñcana he cited the story of Draupadī. “Draupadī, when she was grabbed in the assembly and Duryodhana and Karṇa wanted to make her naked. So generally woman, if you try to make her naked, she’ll try to save herself. So she was trying to save herself and when she thought, ‘There is no way. My husbands are here. They are not helping.’ She was trying to help herself. But when she found that it is not possible, then she did not try to save the cloth. She said, ‘Kṛṣṇa, save me!’ Two arms. You have seen the picture. And then Kṛṣṇa supplied cloth. So it is, ‘Go on, yes, Duḥśāsana, you go on. You try to make her naked. I’ll supply.’ So this is Caitanya Mahāprabhu’s instruction, that if one is serious about bhagavad-bhajana, he should take it, whole material world, as nothing.  

Then Prabhupāda spoke from his own experience. “Sometimes I think, I made nothing this material world, and again retired in Vṛndāvana. Again Kṛṣṇa, you have given so many things. What is the purpose? At that time, I remember Rūpa Gosvāmī’s instruction: ‘This is not mine. This is Kṛṣṇa’s.’ Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgya. We are exerting so much energy to construct a temple, but as soon as we become implicated, ‘Now I have got this big building. Let me live very comfortably.’ Then it is very dangerous. So long we work for Kṛṣṇa, it is Kṛṣṇa’s, I am still nothing. And as soon as I take it, ‘Oh, now I have got very good, comfortable place. Make me again something.’ Take that as dangerous. Otherwise, there is no danger. Therefore we have to be engaged always in Kṛṣṇa’s service. Not that because we have got this nice building and income also, let us now sit down and eat. Then you’ll stop. You shall have to be engaged always. Because our brain is materialistic, as soon as there is little chance of utilizing for sense gratification, mind [says] ‘Yes, yes. Do it.’ Still, we have to do it. Prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ mumukṣubhiḥ parityāgaḥ phalgu vairāgyam kathyate. Rūpa Gosvāmī. Hari-sambandhi-vastunaḥ. Things which are connected to Kṛṣṇa, you should never think it that it is material. It is spiritual.” 

He then asked Īśvaracandra what his ambition was. “There must be something, why you are sticking to that company. There must be some ambition.” 

For a long moment Īśvaracandra said nothing. He seemed to have no real reason. Finally, he said that he wanted to take care of his family. 

Prabhupāda continued to pierce through his consciousness. “So how you can take care with nothing? Kṛṣṇa makes you nothing, then how you can take care of your family? These things I have explained. That we have got so many means against struggle for existence, but that is not final. Tāvat tanu-bhṛtāṁ tvad-upekṣitānām. If there is no sanction from Kṛṣṇa, you cannot do it; it is impossible. If Kṛṣṇa does not like you to be implicated in that way, that is false, then how can you do it? You are thinking that I shall take care of my family. But if Kṛṣṇa wants that you cannot take care of your family then how you’ll do it? Can you go against the will of Kṛṣṇa? You can understand at least this, if not very much advanced. You cannot go against the will of Kṛṣṇa. So you have tried for the last one and a half years, you could not improve your material situation. That means you are going against the will of Kṛṣṇa. Take it from me.”  

He asked Īśvaracandra how many children he had. When he said that he had four, Prabhupāda added further weight to his argument. “Everything is discussed in the Śrīmad-Bhāgavatam. Kṛpaṇa, brāhmaṇa, kṛpaṇa, tṛpyanti neha. He knows that one bāccā [baby] has given me so much trouble. Illicit or legal, it is troublesome business. Otherwise why these Americans and Europeans, they’re killing their own child? They don’t want to take the botheration. So it is botheration, there is no doubt about it. The Bhāgavata says tṛpyanti neha kṛpaṇāḥ. What is the meaning of kṛpaṇa? Do you know? Miser. Miser, what is the meaning of miser? Yes. We have got this something, human form of body, to develop Kṛṣṇa consciousness. Instead of doing that, in spite of possessing this something, I am utilizing it for sense gratification. If you want sense gratification, that’s all right. Get one child, two child. Why again and again? Therefore śāstra says tṛpyanti neha kṛpaṇāḥ. Because he’s kṛpaṇa, he’s never satisfied. He’s suffering—again, another child, again, another child. All right, you have got two child, one child, that’s all right. Be satisfied. Why again and again? The kṛpaṇa, he does not know how to utilize this asset of human life. He’s wasting the asset in a different way. One has to become brāhmaṇa. The opposite word of kṛpaṇa is brāhmaṇa. Brahma-bhūtaḥ prasannātmā. That is wanted. So we are giving brāhmaṇa’s position. Instead of taking the brāhmaṇa position, if he wants to take again kṛpaṇa position, then what is the use of being initiated? All these great sages, saintly person, who were they? They were all brāhmaṇas. Śukadeva Gosvāmī is always addressed, ‘Brāhmaṇa.’ Is it not? This is brāhmaṇa’s business; it is not the kṛpaṇa’s business. Kṛpaṇa’s business means he does not know how to utilize the asset.” 

Prabhupāda looked at his disciple compassionately. With a soft voice he spoke straightforwardly but with no softening of the reality. “So it is my duty to speak the truth. So now you can do whatever you like. Give him prasāda.” 

Īśvaracandra continued to listen attentively as Prabhupāda continued to dwell on the business of family life. “Of course, it is very difficult, this itching. We have got practical experience. When there is some itching, we cannot stop it. We cannot stop it. Even if I do not want it, still. So it is like itching, nothing more. Kaṇḍūyanena karayor iva duḥkha-duḥkham. The tapasya means how to control this itching sensation. This is tapasya. Tapasya means brahmacārī. Tapasā brahmacaryeṇa śamena damena, tyāgena, satya-śaucābhyāṁ yamena niyamena. This is tapasya. It is very strong power, this. Therefore Bhāgavata said that this power, sex power, is there in the hogs. They have no discrimination between mother, sister, daughter. And simply busy. The example is given. This capacity is there in the hog. Are you hog? How example is given. Do you like to remain like a hog? One should be saintly, yes. Then where is the difference, ‘I’m a human being, I am treating like hog?’ Therefore this very example. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujām. This is for the hogs. This hog civilization is going on as human civilization, that is the difficulty. Whole world is hogs and dogs. Big, big United Nations, and what are the assembly? Hogs and dogs. The politicians, as soon as he gets some time for relax, immediately he becomes hogs. Go to the hotel, prostitute, and drink and dance. Is it not?” Prabhupāda laughed at the idea. “All politicians, you become a big hog. That’s all. Without becoming politician, a small hog. Because they have got political—big hog. So how you can expect prosperity from these big hogs? After all he’s hog. What benefit you can derive from this assembly of hogs, United Nations? United hogs. You cannot expect. He’s hog.” 

Referring to the Indian government’s program of enforced sterilization being imposed on the general population, Prabhupāda said, “Now they’re making propaganda for sterilization. And if we advise make a brahmacārī-āśrama from the beginning, they will not take. ‘What is this nonsense, brahmacārī?’ ” 

Akṣayānanda wondered why they reject the idea. “Is it because they cannot do it?” 

Prabhupāda said they can do it if they want. “Just like by training you have given up so many things. You were accustomed to this illicit sex and meat-eating, but you have given up. But why? By training. So if we request the government, ‘Let us open this brahmacārī . . . ’ They’ll not help. But they’ll make the other propaganda; they’ll make contraceptive method. And naturally one Hindu widow is trained up not to marry again. Once she got a husband, that’s all right. Now you convert your, you divert your attention to Kṛṣṇa. They’ll make propaganda. ‘Why stop her sense gratification? Let her marry again, widow marriage.’ Why widow marriage? If there is voluntarily giving up begetting any more child, to avoid husband, why the widow marriage bill is introduced?  

“Everything was natural, brahmacārī. The sterilization is already there. That will not be accepted. Widow, she’s remaining refrained from. Just like we have now asked our girls not to dress attractively, widow. They should dress not attractively. Because after all, what is this sex enjoyment? It is not very good thing. By outward attraction they attract. Nice sari, nice face powder—one becomes attracted. Therefore this is psychology, that if the woman does not dress very nicely, she will not be attractive. Unnecessarily attraction she will avoid. But a woman is naturally, her psychology is dress very nicely so that man may be attracted, because they want shelter. This is the whole psychology. They, although they declare independence, they cannot live independently, that is not possible. Therefore they are by nature accustomed to dress attractively so that one may accept her and give her shelter. This is psychology. Otherwise, why the woman are naturally inclined to dress herself nice? Man does not. This is the psychology. A boy, sixteen-years-old boy, he does not, he is roughly dressed. But a sixteen-year-old girl will never remain roughly. She’ll always try to decorate herself very nicely and utilize her youthful beauty for attracting. Why attracting? Because she wants shelter. Therefore it is the duty of the father and mother that she is young girl, she wants shelter, and out of passion, lusty desires, her selection may be wrong. So before she selects out of her own way, ‘Let me, it is my duty, I am guardian. Give her some good shelter.’ This is Hindu process.” 

Akṣayānanda said that although it was perfectly natural, “They will say restricting, unnatural.” 

“They may say,” Prabhupāda said. “But this is natural psychology. Father, mother, they know, the well-wisher of the children. Now everything is spoiled. But we don’t care for this. We say take to Kṛṣṇa consciousness, everything will be adjusted.” 

We continued discussing the sterilization program and Akṣayānanda asked if when they perform the operation, it spoils their intelligence. “Because as I have read, if the semina can go to the brain, then there can be some intelligence, if even a little could go. Is it by sterilization no more can go to the brain? So they have become oxen. They’ve become like the oxen.” 

Prabhupāda nodded. “Nowadays boys are dull. Why dull?” 

“So dull in India,” Akṣayānanda said. 

“Everywhere,” Prabhupāda observed. “Because they discharge semina like anything. Must be dull. There is a word, uddhareta. Reta means semina. One who has learned how to divert the movement of the semina to the brain, uddhareta, greatest yogis. By yogic power they can do that, instead of discharging, going down.” 

Akṣayānanda, formally a married man with two children who has been a sannyāsī since 1972, lamented the unfortunate position of the victims. “So if they become sterilized then there’s no more possibility for the semina to go up. Never again. Nothing can go to the brain. Therefore their brain is finished for life.” 

Śrīla Prabhupāda wasn’t entirely blaming the government however. Recently reports have come in that all the bābājīs in the greater Vṛndāvana district, including Govardhana and Rādhā-kuṇḍa, have been taken by the busload and sterilized. “Just like this bābājī has been sterilized, because the government knows, even the so-called sādhus and bābājīs, they are using their sex. It is open secret. Because so many women go to hospitals, American hospitals. The hospital men, they do not take it serious, ‘It is natural, a man and woman.’ But it is strictly forbidden according to spiritual life.” 

Akṣayānanda said that he knew a doctor, one of our life members, who was now required by the government to perform a certain number of sterilizations per day or else he does not get paid. According to the newspapers, in just one state 70,000 women and 36,000 men have been forcibly operated on. And the law is that if a couple has three children, they must be sterilized. 

Akṣayānanda Mahārāja commented that this is a real sign of Kali-yuga’s progression. “A woman is in charge and she is castrating all the men—making them brainless like the oxen.” He felt that because of this situation, our preaching in India must be very tactful. 

But Prabhupāda saw it all as an opportunity to increase our preaching. “No, just like I was speaking from Bhāgavatam. If you speak only on the subject matter as it is mentioned in the books, it is already tactful.” Quoting this morning’s verse again he said, “Now they are in a position of śoka-moha-bhaya. So you take to Kṛṣṇa consciousness. This is the best tact, now it is the time, now they are put into śoka-moha-bhaya. It is already there going on, śoka-moha-bhaya. But it is now special time for śoka-moha-bhaya. So you have to take it. It may be out of fear, bhaya, they may take to Kṛṣṇa consciousness.” 

He explained that among the pious, those who are distressed turn to God. And even if someone is not very pious, if they hear the chanting of Hare Kṛṣṇa, they will become sukṛtina. 

Akṣayānanda made the claim that practically every one of our devotees had contemplated suicide before coming to Kṛṣṇa consciousness. He admitted that at least he had.  

Prabhupāda agreed that suicide was a common thing. He recalled seeing high buildings and towers in the West with protective barriers around them just to prevent people from throwing themselves off. He said that there was a technical name for when a person kills himself by leaping off a mountain. “This is easier than other type of suicide. Because you simply once jump. But as soon as you fall, you forget everything. Suicide itself is very bad.” 

The talk of suicide sparked an inquiry from Akṣayānanda about a Māyāvādī contemporary of M. K. Gandhi, Vinoda Bhave. “This Vinoda, fasting until death, until cow slaughter is stopped. So if he dies, then he is guilty of murder. Is it correct? And if he’s a brāhmaṇa, he is guilty of brahma-hatya. So by this fasting he is committing a greater sin than the actual killing of the cows.” 

“You are right,” Prabhupāda said. “And what he’ll get it? Does he think that by his dying of starvation this cow-killing will be stopped? That is his foolishness.” 

Prabhupāda said that the man had no sense of what he was doing.  

Akṣayānanda complimented Śrīla Prabhupāda that only he has described things plainly in the Gītā. “No one else has done that. Cinmayananda’s, this, that rascal, no one has. No one has explained that. They don’t know.” 

Prabhupāda chuckled. “No, anyone who is not in our disciplic succession, he’s not a human being. Cinmayananda, Vivekananda, this-ānanda, they simply . . .  Ānanda, there is no ānanda. All nir-ānanda.” 

Prabhupāda laughed again, saying he had heard of one of our life members, a prominent man in Bombay, who made a telling comment. “He is very intelligent. He has said to a friend that Bhaktivedanta Swami—satamukāla. Means that he has made all other so-called sannyāsīs, yogis, black-faced.” 

Prabhupāda mentioned the names of a couple of local spiritual leaders, including one of his godbrothers, and asked matter-of-factly what had they achieved. “I am not proud, but what have they done in comparison to me? Everyone should be ashamed. They may be envious on account of their failure, but if you come to the actual valuation, satamukāla. That’s a fact. 

“In Bengal it is said if a brāhmaṇa is black, he is dangerous. That means he’s not pure brāhmaṇa; brāhmaṇa cannot be black. Just like a European, if he becomes black, that means he has mixture. European and American, if he’s black, that means mixture. So brāhmaṇa family, it must be very fair, śukla. Brāhmaṇa, kṣatriya family must be very beautiful, if he’s pure.” He quoted the Bengali saying again. “It is a slang language, kāla brāhmaṇa. Brāhmaṇa should not be black, and śūdra should not be white. And a Musselman should not be dwarf, because formerly real Musselmen were coming from Kabul, Afghanistan. If a Muslim is dwarf, that means he is not real. Prostitute’s son, and poṣya-putra, adopted son. They are all of the same class.  

“Adopted son, he gets money without any earning and spends. I have seen so many adopted sons. Generally adopted son means spoiled son, because he gets money. One who has got money but no children, he takes some adopted son. So the adopted son thinks that ‘I have got so much money,’ and he has never worked, he is spoiled. I have seen many adopted son. Got lakhs and lakhs of rupees, and in one night he’s spoiled everything. Simply after woman and wine. I have seen it. There was one gentleman, Narendranath Singh. Very big, palatial building and very rich man. I have seen him when he was finished. He was friend of big, big person. And one day I saw in Calcutta, there was raining and he was sitting in a rickshaw, and no friend. He had known practically all big men of Calcutta, friend. Nobody is coming, ‘Well, Narendra, you are sitting. Come on in my car.’ Nobody. And he was drenching, there was heavy rain. And when he was rich man he was keeping Rolls Royce car.” 

With that Prabhupāda brought the meeting to a close. It had been a management meeting, but he had utilized every opportunity to preach. Without philosophy, there is no management.

* * * 

Prabhupāda’s re-appointment of Hansadūta Swami as GBC for Germany has brought an instant reaction from the devotees there. A telegram came from the German temple presidents today asking Prabhupāda not to send him back. 

Because of the controversy Prabhupāda spoke with Hansadūta this evening. He said it was up to him whether he went back or not.  

Hansadūta, however, asked Prabhupāda to decide. He wants to do whatever Prabhupāda thinks best, although his inclination is to remain in India. He does not think it will very successful if he returns to Germany. 

Surprisingly, a letter arrived today from Madhudviṣa prabhu. It is the first time Śrīla Prabhupāda has heard from him since he left in May. In his letter Madhudviṣa addressed accusations that he took $60,000 from New York when he left (this allegation is new to Śrīla Prabhupāda’s ears). He strongly denied any wrong-doing on his part. He also informed Prabhupāda about his current condition. He said has met a girl and intends to get married, and hopes to “offer a son” to Śrīla Prabhupāda. He said that he considers his service “not stopped, but just slowed down,” and that he is still chanting and offering his food. 

Prabhupāda was very happy to hear from him, but because Madhudviṣa gave no return address, he could not reply to the letter. 

A 43-year-old Calcutta scholar, Mr. Ratindra Nath Ganguly, wrote to ask for an interview with a view to taking up some service in our educational branch. Mr. Ganguly has a Master’s degree in three different subjects, and a Ph.D. thesis in English under review.  

Prabhupāda was glad to hear from him, and invited him to spend a month in Vṛndāvana in order to chalk out a program. “It is very nice that you have written to me offering your services. This is the mission to all those who have taken their birth as human beings in the land of Bharat-varsa. As stated by Sri Caitanya Mahaprabhu, bharat bhumite manusya haila janma yara janma sathaka kare karo para upakara. Therefore it is very good that you are taking these instructions of the Lord seriously by surrendering yourself under the direction of His bona fide representative.” 

Gour Govinda Mahārāja sent a long letter from Bhubaneswar, lamenting the lack of association and help for pushing on the preaching. “I often feel myself dejected and desperate in doing Hari Kirtan, because Kirtan is never done alone. It requires the company of devotees. I know not how unfortunate I am that sufficient number of suitable devotees are not coming here to help me with Kirtan.” He has two foreign devotees with him, but others seem to just come and go. “They cannot adjust themselves in this solitary piece of land, where there are no modern amenities and city surroundings. They always dream of their previous centers, where there are all sorts of attractions, i.e. nice temple, nice deities, nice prasadam, nice company of devotees, nice rooms to put up etc. Whereas here is nothing . . . only a mud hut in a vast piece of solitary land.” 

Apart from this, he said that the local people were all cheaters. “They say very sweet words, but do little and they always try to cheat me. They are very much attached to their own business and sense gratification. They always try to get some material benefit from our association. When they fail to derive it, they desert. They are not very much serious. They are superfluous and I have to work here through them. Kindly enlighten me on how to deal with them and make my preaching effective.” 

In his reply Śrīla Prabhupāda encouraged him to continue, and even glorified his isolation as part of our tradition. “Preaching actually done alone, that is the experience we get from the previous acaryas. Caitanya Mahaprabhu was traveling alone and with great difficulty His associates induced Him to accept an assistant.       

He gave practical reasons why it was not possible to send more men. “So far foreign devotees are concerned I can bring immediately 500 devotees from foreign countries but the government will not allow them to stay. If any devotee comes he has to go back again after three months or six months, at 10,000 Rs. expenditure. Still I am struggling and whenever it is possible I am bringing foreign devotees to preach in India and as you say the Indians are cheaters even though not all of them. The majority who come and join us, it has been experienced, they are not sincere. Under the circumstances what can be done, I do not know. . . . But one hope is there that you are publishing in the Orissan language and it is being distributed and your writing is approved by me. So if you concentrate on these literature printing matters and try to distribute as far as possible that is our great success. You can construct immediately a nice temple there but you say there is no devotees so how temple management can be executed? This is the problem. So you are conversant in the local language. If you bring some sincere souls to join you by preaching then it will be successful. Just like in Europe and America I went singlehandedly and by preaching work the boys responded and therefore we can see some light of success. Unfortunately in India this spirit is lacking. In India generally the young men are after money and woman, this is natural. They have no sacrificing spirit. That is the difference.”  

* * * 

After the temple darśana in the evening there is always a big kīrtana during ārati, especially with Lokanātha Mahārāja and his men here, as they are extremely enthusiastic chanters. However, they have developed a style of kīrtana that is a little different from the ISKCON norm. When the kīrtana reaches its climax, they gather around in a group and start singing ‘nitāi-gaura haribol, haribol, haribol, haribol.’ They get completely carried away with chanting haribol. Sometimes they go on for five or ten minutes singing back and forth, ‘haribol, haribol! haribol, haribol!’ Sometimes it even goes on longer than the chanting of the mahā-mantra. Some devotees are not happy about it, although no one can fault their enthusiasm. 

Harikeśa Swami objects to it quite strongly, and this evening he went into the garden to ask Śrīla Prabhupāda’s opinion. Since we have never heard Śrīla Prabhupāda sing this mantra, Harikeśa had doubts it was actually a bona fide practice. Prabhupāda had stopped Lokanātha’s kīrtana at the pandala in Delhi, but at that time he gave no reason why. 

Now this evening, Prabhupāda, although not too upset by it, made it clear that such chanting was not approved by him. He told us that we should mainly chant the Hare Kṛṣṇa mahā-mantra. He said ‘nitāi-gaura haribol’ is all right, because they are bona fide names of the Lord, but the real point is that we should strictly follow only what the ācāryas have given. This is the process. He said that the ācāryas only chant all five names of the Pañca-tattva, not just two. So although there is no offence in chanting the names of Gaura-Nitāi, if we deviate and chant our own made-up mantras then this is guror-avajñā, or disobeying the orders of the spiritual master, and the line of ācāryas. To make advancement in spiritual life one must always follow the line of ācāryas.  

He referred to the āśrama at the back of our temple where they sing every morning, “nitāi-gaura rādhe-śyāma japa hare kṛṣṇa hare rāma.” He said that it is offensive because it is a deviation from the line of ācāryas. 

Other devotees were also present in the garden as we talked. Caraṇāravindam has discovered that his service as Prabhupāda’s gardener gives him free access and the ability to be present there whenever Prabhupāda is. Prabhupāda doesn’t mind at all. Another devotee was Svayambhūr dāsa, an Australian. And we were joined by Vipramukhya dāsa, one of the pūjārīs, who came seeking Prabhupāda’s blessings because he is setting out tomorrow to open a center in Turkey. So there was a small group this evening, sitting at Śrīla Prabhupāda’s lotus feet, in a congenial atmosphere cooled and soothed by the sound of water gently flowing from the lotus fountain, and the nectarean words gently flowing from Śrīla Prabhupāda’s lotus lips. 

Svayambhūr wanted more clarification on what Śrīla Prabhupāda had said about the chanting of nitāi-gaura being a deviation. In his mind there was some contradiction, and he put it to Prabhupāda to resolve. “Prabhupāda, you wrote in the Caitanya-caritāmṛta that the Caitanya mahā-mantra, śrī-kṛṣṇa-caitanya prabhu nityānanda, . . . there is no offence to that. And so therefore in the Kali-yuga it is actually more beneficial . . . ” 

Prabhupāda repeated his comments made to Harikeśa Mahārāja. “Offence is that what is spoken by the ācāryas, if you do not follow, that is offence. Guror avajñā. To chant Gaura-Nitāi is no offence. But if our previous gurus have chanted śrī-kṛṣṇa-caitanya prabhu nityānanda śrī-advaita—why should we go beyond that? That is guror avajñā. Even there is no aparādha, because guru, Kavirāja Gosvāmī, has sung like that and my guru has sung, we should follow that. We should not make any deviation. That is guror avajñā, śruti-śāstra-nindanam; nāmno balād yasya hi pāpa-buddhiḥ. So it comes to be one of the items of the daśa-vidha-aparādha [ten offences in chanting]. Guror avajñā.” 

“Is it more beneficial for people to hear the Pañca-tattvamantra than the Hare Kṛṣṇa mahā-mantra?” Svayambhūr asked. 

“Oh yes,” Prabhupāda told us. “You are going to Hare Kṛṣṇa through Nitāi-Gaura. Nitāiyer karuṇā habe braje rādhā-kṛṣṇa pābe.” But he added, “The principle is don’t try to manufacture. Because you are not experienced, so what nonsense you will manufacture, that will be offensive. Better go on, the simple thing.” 

Svayambhūr said that he knew someone who chants the Pañca-tattvamantra on his beads.  

Prabhupāda raised his eyebrows. “Who?” 

“That boy Richard in Rādhā-kuṇḍa.” 

He was referring to a tall thin New Yorker, liked by Śrīla Prabhupāda and many devotees for his humble attitude, who has been living in Rādhā-kuṇḍa for quite a long time. 

Prabhupāda shook his head in disapproval and sympathy. “Rascal. That is his bad association. Therefore I say don’t follow these so-called Rādhā-kuṇḍa bābājīs. Nara-kuṇḍa bābājī. And they smoke biḍi. I have seen. Richard is still there?” 

When it was explained that he was now very ill and may be about to die, Prabhupāda was concerned and said that he could come and stay with us if need be. 

At this point Vipramukhya prabhu spoke up to inform Śrīla Prabhupāda of his own imminent departure. “I go tomorrow to Delhi, and I’ll leave to go to Istanbul.” He had decided to go to Istanbul because he had heard that Śrīla Prabhupāda said that he would “take the dust from his feet” of anyone who preaches in the Muslim countries. 

Prabhupāda gave Vipramukhya a broad smile, and spoke with strength and determination, “Very good. Go with the blessings of Caitanya Mahāprabhu. Pṛthivīte āche yata nagarādi-grāma. Very good, Kṛṣṇa will save you. Chant Hare Kṛṣṇa and depend on Kṛṣṇa, then everything’s all right. Don’t be afraid that you are going to foreign country. There is no foreign country. Īśāvāsyamidam—everything’s Kṛṣṇa’s. Mārobi rākhobi jo icchā tohārā. Surrender means that ‘Kṛṣṇa, I have surrendered to You. Now if You like You can protect me. If You like You can kill me. Whatever You like, do.’ That’s all. Mārobi rākhobi jo icchā tohārā nitya-dāsa prati tuwā adhikārā. ‘I am Your eternal servant. You have got full right. Either you kill me or protect me, that is Your business. But I surrender.’ Bas—this is surrender. ‘If You put me into inconvenience, then I’m not going to surrender’—that is conditional. Bhaktivinoda Ṭhākura says whatever you like you can do. That is Caitanya Mahāprabhu’s teaching. Whatever you like you do. It is up to you. I don’t object. Yathā tathā vā vidadhātu lampaṭo.” 

Svayambhūr inquired whether one should have the same attitude of going out to fearlessly preach if one is not a strong devotee. 

Prabhupāda misheard him, and thought he meant that if one was a strong devotee, should he preach, and so he replied very positively, “That is wanted. Dṛḍha-vrata, that is perfection. Bhajante māṁ dṛḍha-vratāḥ.” 

I clarified the question. “No, he’s saying if you’re not very fixed up then should you still go out and preach?” 

Still Prabhupāda was positive. “No, nobody is fixed. Nobody is perfect, but by rendering service he becomes perfect. The more you render service you become perfect. Not that in one day you become perfect.” 

I said that I remembered him saying that preaching isn’t for neophytes, and so Prabhupāda elaborated on what that meant. “Neophyte means that kaniṣṭha-adhikārī. One [who] worships the Deity very nicely, but he does not like to do good to others, neither he knows who is Vaiṣṇava, he’s neophyte. He is, in the arcanā, he’s fixed-up, he’s doing very nicely. One does not understand who is bhakta, na tad-bhakteṣu cānyeṣu, and how to do good to others, but he’s doing the Deity worship very nicely, sa bhaktaḥ prākṛtaḥ smṛtaḥ. He’s prākṛta. But he can advance when his, by the grace of Kṛṣṇa, he understands, ‘Here is a Vaiṣṇava. Here is an innocent man. He should be given some enlightenment.’ That is preacher. When he’ll feel for others. Just like Prahlāda Mahārāja. Śoce tato vimukha-cetasa. ‘I am thinking of these rascals who are averse to you.’ And that is Vaiṣṇava, advanced devotee. ‘For me I have no anxiety.’ Naivodvije para duratyaya-vai: ‘There may be so many dangers. I don’t care for them. I am not disturbed by all these things.’ Udvije. Para duratyaya—even it is very insurmountable, dangerous position, I don’t care.’ How? Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ. ‘Because when I think of You, chant of Your glories, I don’t care for that.’ ‘Then you appear to be morose?’ ‘Yes.’ Why? Śoce tato vimukha-cetasa. ‘I am thinking of these rascals who are averse to You. They are engaged in false activities, māyā-sukhāya, for temporary happiness of the senses. So I am thinking like them. Therefore I am morose. For me I have no anxiety.’ And actually, what Prahlāda Mahārāja . . . He was thrown to the fire, he was thrown from the hill and underneath the . . . He didn’t care. ‘Whatever you’ll do I’ll chant Hare Kṛṣṇa.’ So how he’ll be unhappy for himself? He has already passed all these examinations. His father, not other! His own father. He’s helpless. He’s under father’s care, and the father is giving so much trouble. ‘All right, if he likes, go on.’ Everyone expects affection from the father. He’s five-years-old boy, where he will go? No, no. ‘I’ll take shelter of Kṛṣṇa, and you can go on with your business. I don’t care for your punishment.’ ” 

“Such stage of bhakti is very rare, Prabhupāda,” Svayambhūr ventured. “To be on such a high platform is very rare, to be fearless.” 

“Yes. Bhakti itself is rare,” Prabhupāda agreed. “Bhakti is not cheap. Don’t think it is cheap commodity. There is a verse, I now forget: ‘Kṛṣṇa can give you liberation, but He hesitates to give bhakti.’” 

Harikeśa Mahārāja knew the verse and, to Prabhupāda’s satisfaction, quoted it without hesitation: “Muktiṁ dadāti karhicit sma na bhakti-yogam.” 

“Yes. Mukti, He is prepared, ‘All right, take mukti.’ But when there is bhakti, He has to consider twice. Bhakti means He becomes in the grip of bhakta. Vedeṣu durlabham adurlabham ātma-bhaktau.” 

“Are we doing bhakti, Śrīla Prabhupāda?” Svayambhūr asked. 

“That is vidhi-bhakti,” Prabhupāda said. “And this is rāga-bhakti, spontaneous. Through vidhi-bhakti you have to come to the stage of rāga-bhakti. Without vidhi-bhakti, you’ll not . . . Because you are conditioned. Those who are liberated, they immediately get rāga-bhakti. Not by imitation, that is another thing. Nitya-siddha.”  

Prabhupāda leaned back easily on his bolsters, bead bag in hand, chanting the mahā-mantra softly on his beads, “Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare/ Hare Rāma . . . So I have got all encouragement. Go and preach. Don’t be afraid. Simply present, yāre dekha tāre kaha kṛṣṇa-upadeśa. Whatever you have learned from Kṛṣṇa, from your guru, just vomit it, that’s all. There is no need of becoming very expert, simply whatever you learned, that’s all.” 

Harikeśa Mahārāja suggested that the main thing to do was lots of kīrtana and prasādam.  

Prabhupāda smiled and agreed. He asked his disciples if they knew how to cook. He was impressed with the long list of preparations that Caraṇāravindam detailed. Vipramukhya confessed that he didn’t know how to make many things, but he did know how to make sweet rice.  

Prabhupāda grinned. “That is very sweet for you. The Europeans and Americans, they like sweet rice. Is it not?” 

We laughingly acknowledged that we did, along with halavā. 

Prabhupāda nodded in satisfaction and gave us some advice on how to cook and serve correctly. “So prepare all these things. Offer to Kṛṣṇa and devotees, and at last you take. Don’t take first. Give all, as much as you like, then you take. Susukhaṁ kartum avyayam. It is such a nice movement, it is simply pleasing. To execute, it is simply pleasing. And avyayam. Whatever you do is permanent; whatever little service you have given, it will never be lost—avyayam. Therefore Nārada Muni says, bhajann apakvo ’tha patet tato yadi. Even if he’s not fully matured and falls down, kva vābhadram abhūd amuṣya kim. Where is loss? Whatever he has done, that is permanent because that will grow. If the seed is permanently sown, then it will naturally grow. It may take some time, but it will grow. So he’s not loser. If he’s little careful, then it will grow. Mālī hañā sei bīja kare āropaṇa, śravaṇa-kīrtana-jale karaye. Then the creeper grows, and at last takes shelter of Kṛṣṇa. These are described in the Caitanya-caritāmṛta.” 

Vipramukhya said, “When we prepare a feast we should give and give and give, and when no one wants any more then we should take.” 

Prabhupāda laughed. “Up until he comes to this point.” He gestured with his hand, bringing it up to his throat. “Not only this point, but up to this point.” He brought his hand up to the top of his head. “Eat as much as you like. We are not miser. You eat, as much you want, I shall supply. But don’t waste, eat, don’t waste.” 

Harikeśa and I began to laugh, not just at Prabhupāda’s mannerisms, but at the irony of what he said. “This morning you were saying that fasting is very good!” I said. 

Prabhupāda laughed with us, but explained, “No, not prasādam. I never said. No, those who want to eat—fasting, one who has not developed Kṛṣṇa consciousness, for him fasting. And one who takes pleasure, ‘Oh, it is Kṛṣṇa’s pleasure, or Kṛṣṇa’s food, I’ll take.’ This is the idea. So we are not devotees, therefore we should first fast. And those who are devotees, they’ll take as much as they like. I was telling fasting because I am not a devotee.” He gave a self-effacing chuckle. “For me fasting is good, if I eat more—atyāhāraḥ.” 

I suggested that we could appreciate kṛṣṇa-prasādam without filling ourselves up to the neck.  

Prabhupāda maintained his liberal mood. “Yes. It is for the devotee. A devotee can eat. As Caitanya Mahāprabhu was eating. Govinda, his servant complained, ‘Sir, so many things are lying here and everyone asks whether Caitanya Mahāprabhu has taken my preparation. “Oh yes, He has taken.” So I have to speak so many lies. You don’t take. What can I do?’ He said, ‘All right, bring it. Bring it.’ So He began to eat for one hundred men’s foodstuff stocked. He finished. Then He asked, ‘Any more?’ So, now only the bags are there, everything finished. So He ate everything, one after another, one after another, one after another. ‘All right. Bring, bring, bring.’ So He can eat. We cannot.” 

Svayambhūr asked whether it was a sign of advancement if someone wanted to preach.  

Prabhupāda said that it was, adding that if one was not eager to preach, he should stick to Deity worship. He explained that when one becomes advanced he automatically begins to preach. He cited young Kṛṣṇa dāsa, the Delhi pūjārī’s son, as an example. “He knows English, he knows French, he knows . . . What does it mean? He has heard it; now he’ll want to speak. That is the natural sequence. If anyone has listened from the authority about Kṛṣṇa, he wants to speak again. That is preaching. Not that ‘I have listened about Kṛṣṇa, that’s all right.’ No. When he wants to speak to others, that is advancement, that is wanted. Śravaṇaṁ kīrtanam. That is the test that he has advanced. Nāma, rūpa, guṇa, līlā . . . ” 

Svayambhūr asked, “Does he have to speak immediately, or he can speak after some time?” 

“No, no, not immediately,” Prabhupāda said. “Immediately how you can speak? Unless he knows, what he’ll speak? It is better not to speak than speaking all nonsense. He must learn first of all what is the philosophy, what is the science, then he can speak.” 

Vipramukhya wondered if the Turks were the yavanas mentioned in the Śrīmad-Bhāgavatam.  

“Materially there are so many divisions,” Prabhupāda said, “but spiritual they are all servant of Kṛṣṇa. Nobody is yavana, nobody is brāhmaṇa. Everyone is servant of Kṛṣṇa. Paṇḍitāḥ sama-darśinaḥ. We are going there not to make the yavanas a brāhmaṇa, that is not our mission. Our business is that we know that he is servant of Kṛṣṇa. Forgetting Kṛṣṇa, he’s thinking himself as Turkish, as Muhammadan, as Jewish, as Christian. This is his disease, so let me cure his disease. Why he should be called yavana? That is artificial. He’s Kṛṣṇa dāsa. Jivera svarūpa haya nitya-kṛṣṇa-dāsa.” 

Prabhupāda gave another example to illuminate his point. “Just like when a physician treats a patient, does he think that here is a Christian, here is a Muhammadan, here is a Hindu? He takes as patient, never mind what he is. And he gives treatment. He never thinks that here is a Christian patient, here is a Muhammadan patient. He is patient, give me this, bring him medicine. That is physician’s business. Why should we consider, ‘Here is a Christian patient. He should be treated differently than the Muhammadan.’? Does he think like that? Does he think? Does any physician honestly think that ‘Here is a Christian patient, special care should be taken for him’? No. If he is physician, he should give the equal treatment to everyone.” 

It was a very pleasant session, and after a while the devotees withdrew, allowing Śrīla Prabhupāda the privacy of his garden retreat.  

Bhagatjī came at about 9:00 p.m., and, as has become his routine, he prepared Śrīla Prabhupāda’s evening glass of hot milk sweetened with rock sugar. Then he sat for a few minutes with His Divine Grace, not to discuss any heavy topic, but just to bask in Śrīla Prabhupāda’s association. Śrīla Prabhupāda likes Bhagatjī a lot and relies on his good judgement for many management matters. 

September 7th, 1976

It was raining early this morning so Prabhupāda simply made half a circuit of the temple parikrama path and then went in for darśana of the Deities and to give his class on Śrīmad-Bhāgavatam 1.7.8.  

Pradyumna prabhu lead the devotees in responsively chanting the śloka and then he read out the English. The verse stated that Śrīla Vyāsadeva first compiled the Śrīmad-Bhāgavatam and then after revising it, spoke it to his son, Śukadeva Gosvāmī.  

Śrīla Prabhupāda opened his half-hour lecture with a warning about the dangers of hearing from Māyāvādīs. He condemned their idea that the Bhāgavatam was written by Bopadeva, and said that even Śaṅkarācārya could not comment on the holy text. “He wrote comments on Bhagavad-gītā, but he could not touch Śrīmad-Bhāgavatam because in the Śrīmad-Bhāgavatam the things are so nicely set up, kṛtvānukramya, that it is not possible by the Māyāvādīs to prove that God is impersonal. They cannot do it. Nowadays they are doing, reading Bhāgavatam in their own way. But that does not appeal to any sane man. Sometimes I have seen a big Māyāvādī is explaining one verse from Śrīmad-Bhāgavatam, that ‘Because you are God, therefore if you are pleased, then God is pleased.’ This is their philosophy. ‘You do not require to please God separately. So if you are pleased by drinking wine, then God is pleased.’ This is their explanation. Therefore Caitanya Mahāprabhu has condemned this Māyāvādī commentary.” 

He went on to say, “They’re very, very envious to Kṛṣṇa. Kṛṣṇa is dvi-bhuja-muralīdhara, Śyāmasundara, and the Māyāvādī explains that ‘Kṛṣṇa has no hand, no leg. This is all imagination.’ How much offensive it is they do not know. But to warn people like us, Caitanya Mahāprabhu has plainly warned that ‘Don’t go to Māyāvādīs.’ ” 

He said that the Māyāvādīs are to be found even here in Vṛndāvana, but they may not appear obvious to the untrained eye. “So you should be very, very careful. Don’t go to hear any Māyāvādī. There are many Māyāvādīs in the dress of Vaiṣṇavas. Śrī Bhaktivinoda Ṭhākura has explained about them, that ei ’ta eka kali-celā nāke tilaka gale mālā, that ‘Here is a follower of Kali. Although he has got a tilaka on the nose and neck beads, but he’s a kali-celā.’ You have come to Vṛndāvana. Be careful, very careful, māyāvādī-bhāṣya śunile. There are many Māyāvādīs here, many so-called tilaka-mālā, but you do not know what is there inside. But great ācāryas, they can find out. They create disturbance only. Therefore we have to follow the Gosvāmīs, Gosvāmī literature, especially Bhakti-rasāmṛta-sindhu, which we have translated in The Nectar of Devotion; every one of you should very carefully read and make progress. Don’t be victimized by the Māyāvādī so-called Vaiṣṇava; it is very dangerous.” 

Therefore, he said, because of the confidential nature of the subject, it was taught by Vyāsadeva to his son Śukadeva. “Ātma-jam. Like father, like son. There is no difference between son and disciple. Cāṇakya Paṇḍita has equalized. That is the Vedic system—to teach the son and teach the disciple. If one cannot teach the son, the son is disobedient, he should give up his family life.”  

He said the qualification of Śukadeva Gosvāmī was his attraction to the path of renunciation, nivṛtti-mārga. If one follows the opposite path, pravṛtti-mārga, that of sense enjoyment, then he is called dvi-pāda paśu, a two-legged animal. “But if anyone can control by training, by education, these things—vyavāyāmiṣa-madya-sevā: sex life, intoxication and meat-eating—then he’s called niratam; he becomes qualified. Vyāsadeva preferred to teach Śrīmad-Bhāgavatam to his son Śukadeva Gosvāmī because he was nivṛtti-niratam. It is said for sixteen years within the womb of his mother he did not come out purposefully so that he may not be materially attached. Because a small child, within the womb, when he’s in suffering, he prays to God, ‘This time kindly release me. Now I shall begin bhagavad-bhajana’—one who is little advanced in his previous life. Because it is very, very terrible condition within the womb of the mother. We have forgotten; but we can imagine, if you are packed up in a bag and put hand and legs tightly knotted, just imagine. You cannot live even for three minutes. They say if you are airtight packed-up like that, we cannot exist more than three minutes. But we existed by the mercy of Kṛṣṇa, only by the mercy. That is also nowadays very dangerous. In that packed-up condition, he’s there, he’s already suffering, and the mother is planning to go to the doctor and kill the child. Just imagine how precarious condition in the womb of the mother. And if we do not try in this life that ‘I shall not again enter into the womb of the mother,’ then what is the value of this life? We have to learn it from the śāstra.” 

He explained that being uneducated or even illiterate was not a hinderance to solving the problems of life. One need simply hear the Śrīmad-Bhāgavatam from the ācārya. Śukadeva himself never went to school. “Our real point is that Śukadeva Gosvāmī was not a grammarian, but he learned everything from his father by hearing. Therefore it is called śrūyamāṇāyām. If you hear from the right person, properly, then you become perfect. There is no need of literary education. Therefore Vedas are called śruti. Formerly the students, their memory was so nice and sharp that simply by hearing from guru’s mouth they would learn. In the Kali-yuga, because the memory is not so strong Vyāsadeva recorded this in writing.  

“So unless we come to the paramparā system, ācārya after ācārya, there is no right education. Therefore Caitanya Mahāprabhu’s private secretary, personal secretary, Svarūpa Dāmodara, he advised bhāgavat para giya bhāgavat sthāne: if you want to learn Śrīmad-Bhāgavatam, you go to a person whose life is Bhāgavatam. Grantha-bhāgavata and person bhāgavata—both of them bhāgavatas. One whose life is Bhāgavatam and nothing else, you should learn Bhāgavatam from him, not from the professional person who are earning livelihood by reading or reciting Śrīmad-Bhāgavatam. That will not be effective. You have to find out like Śukadeva Gosvāmī, then this study of Śrīmad-Bhāgavatam will be effective.” 

* * * 

Harikeśa Mahārāja entered Śrīla Prabhupāda’s bedroom during his massage to read out the day’s mail. Rādhāballabha dāsa in Los Angeles had sent two separate letters containing questions about the production of the Śrīmad-Bhāgavatam. The BBT is planning to reprint the First Canto for Christmas distribution. Jayādvaita dāsa has re-edited it and Rādhāballabha sought approval for the corrections. He said Hayagrīva’s original editing was mostly good except for the first two chapters, where he had omitted or changed many of Śrīla Prabhupāda’s original words. 

Śrīla Prabhupāda gave his unequivocal approval. “Concerning the editing of Jayadvaita Prabhu, whatever he does is approved by me. I have confidence in him.” 

Rādhāballabha also suggested titles for the Cantos yet to be published. “After consulting Srimad-Bhagavatam and Caitanya-caritamrta, we decided to give the Eighth Canto the title ‘Withdrawal of the Cosmic Creations.’ It is a little uncomfortable to make these titles without your prior approval, so I would like to present to you our suggestions for the titles for the Ninth and Tenth Cantos: Ninth Canto—‘Liberation,’ Tenth Canto—‘The Summum Bonum’ or ‘The Ultimate Shelter’ or ‘The Supreme Personality of Godhead’ or ‘The Supreme Personality of Godhead, the Ultimate Shelter.’ The Bhagavatam doesn’t give any titles for the Eleventh and Twelfth Cantos, so I humbly request Your Divine Grace to name these Cantos.” 

He also enclosed some sketches for Śrīla Prabhupāda’s approval. At the end of his letter Rādhāballabha added a personal note. “I have been following the Caturmasya austerities, and by your grace have found it very effective in controlling sex desire.” 

Śrīla Prabhupāda approved “Liberation” as the title of the Ninth Canto and picked out “The Summum Bonum” for the Tenth. He said that he would decide on names for the Eleventh and Twelfth Cantos when he presented them. As far as the Eighth was concerned, he said, “[it] was a little hard to understand at first but if it refers to pralaya, then it is all right. You must consult with me on such matters. Do not manufacture anything.” 

He also approved the sketches, adding a few small changes. “The picture of the Mohini Murti capturing the demons should take place outside on grass, there is no floor or walls. Prahlada Maharaja does not have a beard. Always avoid beards. It is not true that there are no shoes in Krsna lila, rather there are shoes except for the Vrndavana pastimes. But the shoes are of another quality, they are beautiful with jewels etc. On the battlefield they must wear shoes. The severed head of Rahu should look like the head of a demon, not round like a planet.” 

Finally he added a short comment on Rādhāballabha’s personal sādhana. “By controlling sex desire one becomes the most perfect sober person, kandutivan manasajivam visaheta dhirah.” 

Tamal Krishna Mahārāja sent an enthusiastic letter. He and Tripurāri Swami are traveling from temple to temple, offering their services in the areas of management and book distribution. Temple presidents are cooperating, and everyone seems happy with the arrangement. The New York temple devotees, combined with the RDTSKP, collected $240,000 gross in July, the month of the Ratha-yātrā. But the Rādhā-Dāmodara overhead is $50,000 per month and New York’s $110,000, so he said that they intend to increase the gross collection to $320,000 per month. 

Prabhupāda was very pleased to hear that New York is flourishing, and he smilingly recalled how he first went there on a two-month sponsorship from Gopal Agarwal. He stayed at the YMCA in Butler, and Sally Agarwal had arranged various speaking engagements for him. After twenty-one days he traveled by bus to New York City, alone and with practically no money. Each day he would get a bus to Central Station and walk up and down Madison Avenue, 42nd Street, or go to the Public Library and other places of note. Ocasionally he would sell a few books to the Paragon book store, Double Day, Orient and others. He laughed. “I was simply loitering, and you were loitering, but now we are joined together and making nice music,” he said, repeating the story of the man who made a musical instrument from some discarded wire, bamboo and a squash gourd.  

Tamal Krishna’s letter also mentioned that Ṛṣi Kumāra is still doing nicely in the New York temple. Prabhupāda smiled at this news. “Yes, māyā can capture for sometime, but she cannot hold.” He quoted the verse tyaktvā sva-dharmaṁ caraṇāmbhujaṁ harer, patet tato yadi bhajann apakvo ’tha. “Anything we do in Kṛṣṇa’s service is a permanent asset, but any material activity even if perfectly done, there is no real gain. Once something is done for Kṛṣṇa, he will not allow us to go away.” Then, with look of deep self-reflection, he added very soberly, “I am simply bringing them to Kṛṣṇa’s lotus feet and praying to Him to save them.” 

* * * 

Two men from Germany, Pṛthu dāsa and Vedavyāsa dāsa, arrived this morning. They have come to plead their case that Hansadūta Mahārāja should not return there. Three telegrams were also delivered today, bearing the same request. It seems that many devotees have left Germany and gone to England rather than face the prospect of working under Hansadūta.  

The two men arrived just as Prabhupāda was taking his massage, so rather than see him directly they conveyed their message through Harikeśa Swami. They had brought with them a letter from Jayatīrtha, which was counter-signed by all the German devotees, which said, “The German devotees regard Hansadūta like the plague.” When Prabhupāda heard Harikeśa read that, his eyebrows arched and his eyes opened wide. “The plague!?” he repeated. “They said that, the plague?” He gave a little chuckle and shook his head, not in disapproval, but in surprise at the strength of their reaction.  

Prabhupāda later talked with Hansadūta, who sheepishly concurred that he was no longer popular there. So Prabhupāda reconsidered his original decision and acceded to the devotees’ request. Hansadūta will remain in India. 

* * * 

Dr. O.B.L. Kapoor, Śrīla Prabhupāda’s Godbrother, paid a visit with his wife and one of his friends during the gaura-ārati. Śrīla Prabhupāda was happy to see him and shared some of the highlights of his recent world tour. He had me bring out all the press clippings, taking particular pride in the Melbourne Age’s front page article, “His Divine Grace is Here to Hound Us,” which quoted Śrīla Prabhupāda as saying that the U.N. is an assembly of barking dogs.  

Dr. Kapoor laughed heartily in appreciation of Śrīla Prabhupāda’s bold preaching. He and his companions were also impressed with the New York Times “East Meets West” reportage of the New York Ratha-yātrā.  

When Dr. Kapoor’s friend asked what effect we were having on the Russians, Prabhupāda told him, “They are very much afraid. And therefore they are greatest enemy in India. CPI [Communist Party of India], they are putting so many impediments.” 

The article from Durban which we had received in Detroit, and which criticized phoney gurus like Sai Baba, also caught their attention. Dr. Kapoor’s friend asked Śrīla Prabhupāda what he thought about Sai Baba. 

Prabhupāda was dismissive, saying Sai Baba has no śāstric basis, simply jugglery. 

Dr. Kapoor added, “No avatāra has declared so far that ‘I’m avatāra.’ ” 

“What is called avatāra?” Prabhupāda asked. “He has nothing on the śāstra, basically. And anyone who has no śāstra basics, he’s useless. Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ na sa siddhim avāpnoti. He can cheat so many fools and rascals, it has no meaning. That is described in the Śrīmad-Bhāgavatam about this kind of guru. They have been condemned in Śrīmad-Bhāgavatam.” Looking to Pradyumna he told him, “I think you’ll find out at the end of the Twenty-fourth Chapter, Eighth Canto.” Then he continued, “They have been condemned. Now what is the benefit? From rational point of view, suppose he can manufacture gold. That is his jugglery. Eh? He can manufacture some gold? So far I have heard; I’ve not seen.” 

“I don’t know. He does some kind of trick,” Dr. Kapoor said. 

Gopāla Kṛṣṇa added that Sai Baba does other kinds of “magic” and blesses sick people, who apparently get cured. 

Prabhupāda didn’t find that very impressive. “So that is done by medical men also. So what is the excellence?” 

I chipped in with a story that I had read in the recent edition of Blitz in which a man traveling in his car was hit by a train. He was thrown from his car to the left-hand side. The train came to a sudden standstill just as it hit the car. “So then he said he went to see Sai Baba, and then Sai Baba looked at him and he said, ‘Oh, you have been in an accident and your car was hit by the train. But I stopped the train and threw you to the left and therefore you were not injured.’ ” 

Prabhupāda still wasn’t impressed. “If he can do so, can he save him from death, if he’s so powerful?” 

Dr. Kapoor was also disparaging. He laughed and said, “That is very easy. I can also do that. I know the trick.” 

Prabhupāda smiled. “Ācchā?” 

Gopāla Kṛṣṇa was curious. “What is the trick?” 

“I’ll not tell it to you!” Dr. Kapoor returned, laughing loudly. 

While Pradyumna continued to seek out the verse Śrīla Prabhupāda wanted from the Śrīmad-Bhāgavatam, I reiterated another story I had read about some scientists who wanted to test Sai’s claims. “They were trying to get him to give some examples. So he refused. Then he produced this nut in his hand. Then he closed his fist and opened it again, and the nut was there—but this time it had a gold cross attached to it.” 

Dr. Kapoor’s friend said that the famous Indian magician, P. C. Sarkar, could do much better tricks. 

Prabhupāda agreed. “Yes. P. C. Sarkar, he was going on cycle in London. Ordinary street he was going, and his eyes were bound up. Everyone has seen.” 

Pradyumna finally found the verse Prabhupāda had requested, and he read it out: acakṣur andhasya yathāgraṇīḥ kṛtas tathā janasyāviduṣo ’budho guruḥ/ tvam arka-dṛk sarva-dṛśāṁ samīkṣaṇo vṛto gurur naḥ sva-gatiṁ bubhutsatām [As a blind man, being unable to see, accepts another blind man as his leader, people who do not know the goal of life accept someone as a guru who is a rascal and a fool. But we are interested in self-realization. Therefore we accept You, the Supreme Personality of Godhead, as our spiritual master, for You are able to see in all directions and are omniscient like the sun—Bhāg. 8.24.50]. 

Śrīla Prabhupāda stressed the point that Kṛṣṇa is the original guru. He instructed Lord Brahmā, Vivasvān and Arjuna. “He is ādi-guru. So instead of this tricky, jugglery guru, why not people approach Kṛṣṇa? Therefore acakṣur andha.” He then had Pradyumna repeat the Sanskrit. Prabhupāda tipped his head. “Ah. Aviduṣaḥ abudho guruḥ. You are a fool, so for them, all gurus, this Bal Yogeswar, and others—foolish guru for the fools. Bhagavān Himself is giving the simple path. Man-manā. But they go in round-about way. By thinking of Him they gradually become devotee, but they give up the simple path. If things are very easy, why they go round-about way? Bhagavān svayam; man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi asaṁśayaḥ. What I mean to say is they give up the simple path, ‘See My murti and think of Me, then you become My devotee.’ Worship Him, give Him a leaf, flower. This is not at all difficult. Then offer obeisances. They have given all this up—for what? Fools. 

“I went to see the Ramakrishna Mission head, Prabodhananda Swami. So just by seeing me, he immediately said that ‘Ṭhākura was formerly Gaura Hari’—Ramakrishna Ṭhākura, He was formerly Gaurasundara. Just see how foolish. He said, ‘Gaurasundara preached kṛṣṇa-bhakti, then Ramakrishna preached kālī-pūjā in Kali-yuga. He is such a fool, that ‘Gaurasundara preached, whomever you meet, teach them about Kṛṣṇa. Now in this birth He is preaching Kālī worship.’ 

Prabhupāda said this was proof that the intelligence of such persons is destroyed by worshiping the demigods. “It is described by Viśvanātha Cakravartī Ṭhākura in the śāstras: kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ [Bg. 7.20: “Those whose intelligence has been stolen by material desires worship the demigods. . . . ”] Such people whose intelligence are destroyed are saying this. We simply preach this—Chant Hare Kṛṣṇa. We don’t produce any gold, just ‘chant Hare Kṛṣṇa.’ ” 

In private as in public, Prabhupāda spoke the truth for the benefit of all. Dr. Kapoor and his companions appreciated Prabhupāda’s no-nonsense approach to preaching, and after taking a little prasādam, they then took their leave. 

* * *  

Gopāla Kṛṣṇa prabhu has been busy working on his response to the Blitz articles. He brought his four-page, point-by-point rebuttal into the garden this evening and read it out to Prabhupāda. Prabhupāda liked it and had little to add, so now it will be sent to Mr. Krishna Modi. Gopāla Kṛṣṇa is also having an Indian version of The Krishna Consciousness Movement is Authorized printed, to be sent to the Members of Parliament as well as distributed to the general public. 

As we sat in the garden, it began to rain a little. It wasn’t very heavy and so Śrīla Prabhupāda remained outside. He said that rain in October was not unusual and remembered that the durgā-pūjā festivities he witnessed as a child in Calcutta were sometimes wet and foggy. He paraphrased a Bengali ditty from his childhood school days: “The small drops of rain are falling, now there will be flood in the river.” 

Seeing me wrap myself in my chadar, Prabhupāda expressed concern that I should not stay out in the rain. But I explained that I was just covering up to keep away the mosquitoes, and so he said that it was all right. 

A new resident of the garden, a big toad, hopped around the perimeter of the pond, catching our attention. Śrīla Prabhupāda looked over curiously. And when one of the devotees jokingly said, “It’s Dr. Frog,” Śrīla Prabhupāda chuckled. 

In this lull of the evening, I took the opportunity to bring a small matter to Prabhupāda’s attention. Rasānanda dāsa had approached me with a letter to Prabhupāda in which he sought permission to study Āyur-vedic medicine. I explained to Prabhupāda that he had been a medical student when he joined the movement. Now he finds himself with no fixed service, so he was thinking that he could serve the devotees by learning the Āyur Veda. 

Prabhupāda shook his head and said if a person was serious to serve Kṛṣṇa they should begin immediately with whatever they already know and not go out to learn something new. “Because there is no guarantee,” he said. “Suppose you are learning some art to serve Kṛṣṇa. In the meantime if death takes place . . . Then if you could not learn the art, at the same time you miss Kṛṣṇa’s service. So that is not our principle. We want to serve Kṛṣṇa, svakarmaṇā tam abhyarcya. Whatever work you are already expert at, you do that. Why should he waste time? He knows this art, let him do. That is service. Whatever you know, Kṛṣṇa can accept any service; Kṛṣṇa is not one-sided. Because He is everything, so he can accept every service, anything. Whatever you know, you try to please Kṛṣṇa, or Kṛṣṇa’s representative. The same thing: ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ svanuṣṭhitasya dharmasya. Whatever you know, saṁsiddhiḥ, the perfection is, hari-toṣaṇam. If he’s a medical man, whatever little medical knowledge he has got, he can utilize it by serving. Why he should go to Āyur-vedic?” 

A devotee said that he remembered Prabhupāda once writing to Jadurāṇī dāsī along the same lines. 

Prabhupāda nodded and said, “Yes, I thought that when she first came I saw that here she has got a little tendency for painting, so I engaged immediately, that ‘You go on painting, whatever you can.’ So in the beginning she was not good painter, but still I said, ‘Anyway, you paint Caitanya Mahāprabhu, Nityānanda. And whatever you paint, it is accepted.’ It is not the art, but it is the service.” 

But I clarified that Rasānanda’s situation was different. “His point was that he doesn’t have any service. So he was thinking if he learned something, because he already has a medical background . . . ” 

“So let him serve in that way,” Prabhupāda said, “If he has got a little medical background, let him utilize that.” 

“Yes. He wanted to branch out into Āyur-vedic so that he could . . . ” 

Prabhupāda cut in. “That is his whims,” he said quite strongly. “That is not service.” 

Satisfied that I had covered the topic, and not wanting to bother Śrīla Prabhupāda any further, I told him I would write Rasānanda a letter to that effect. 

The toad meanwhile, had jumped in the pond, had a little swim, and climbed out again. Prabhupāda said that he didn’t mind having it in the garden, but it sometimes makes too much noise. 

Caraṇāravindam smiled and informed Prabhupāda, “He’s doing service for you. I brought him three or four days ago to the garden.” 

Prabhupāda’s curiosity was aroused. “What service he is doing?”  

“He is eating all the bugs.” 

“Ācchā?” Prabhupāda said. “Oh, they eat bugs?” 

“Yes, they do very good service in gardens,” Caraṇāravindam explained. “Gardener’s friend, the toad. Grass snakes, earthworm and the toad and frog—gardener’s friends. He’ll sit there and he’ll wait for a fly to come.” 

Prabhupāda smiled. “Jīvo jīvasya jīvanam: one life is food for the another life. Kṛṣṇa has made such an arrangement that every living entity has got some service. So he’s allowed to do the service. Then he’s finished by another living entity.” 

Caraṇāravindam nodded. “A big snake may come and eat him.” 

Prabhupāda sat quietly, leaning against the soft cotton bolsters as he relaxed and listened to the rain gently drip off the thatched roof. He surveyed the garden—the fragrant chamelijasmin, the mālatī creepers, the croutons, the gardenia, and the tall and flourishing banana trees. He said that in Bengal, the village people eat off the broad flat leaves of the banana trees. “Very good. Common man in Bengal, Orissa, they’ll take on banana leaves all vegetable preparations. Caitanya Mahāprabhu, when he was invited by Sarvabhauma Bhaṭṭācārya, he was taking on banana leaves.” 

Then he requested me to serve him his lunch on banana leaves from his garden. “Because there are so many banana leaves, you can utilize it. One leaf is sufficient for four plates at least.” 

Caraṇāravindam said that the monkeys also like the banana leaves, to eat, and especially they like to eat the new shoots in the center of the tree.  

Prabhupāda shook his head with disapproval. “That is destructive; they do not know. Because they do not get anything, they make mischief. They’re very mischievous. If they do not get any eatables, they will cause mischief.” 

Thinking of the groups of monkeys that have become a nuisance in taking up residence on the open verandas of the guest house rooms and inside the domes of the temple until we sealed them up, I laughed and asked, “Do monkeys have any use?” 

Prabhupāda’s reply surprised me a little. “They have only use—their fat is very good medicine for burns. Some portion is burned, monkey fat is very good medicine.” Then even more surprisingly, “The Chinese eat their brains.” 

Caraṇāravindam added lurid support to Prabhupāda’s statement. “The Japanese also do that. They drink it; they drink it through straws.” 

Prabhupāda raised his eyebrows. “Monkey brain?” 

“Yes. They cut the skull off a live monkey, they cut the skull off like egg and drink the brain through straw. I read in magazine how they do this. It’s very common practice now. The monkey’s alive, and as you drink its brain, it dies. They think this is also sport to them. Big horrible demons.” 

Devotees sometimes delight in telling Śrīla Prabhupāda some of the more debased activities of the Kali-yuga population, just to see his reaction. I threw in my few cents worth of grossity. “Before I joined the movement I was working on a mining camp, and they used to serve out sheep’s brains every day. It was a big favorite with the Yugoslavs. Sheep’s brains and . . . ” 

Prabhupāda interrupted, wanting to know if they were alive when they ate them.  

“No, no. They kill them first. It’s like the Arabs, they eat sheep’s eyeballs. They think it’s a great delicacy.” 

Prabhupāda’s lips curled with distaste. “Now their delicacy—their own children.” 

Prabhupāda stayed outside until the rain got too heavy. Then back in his room, he chatted with Harikeśa Mahārāja and me for a short while. After the quiet and calm in the garden, he began reflecting on life in the city. “Now things are deteriorating,” he said, no doubt thinking in particular of New York. “And fire is always ‘dungdungdungdungdungdungdung—gawaawaawaa.’ Saṁsāra-dāvānala—still they think that they are advanced. In one hour, three times fire; still he is advanced. Therefore he is mūḍha. At least in small city such disturbances are not there. It is always gawaagawaagawaa. How the city life is attractive we cannot understand.” 

I laughingly glanced over at Harikeśa Mahārāja. “Ask him. He’s always telling us how New York is the best place in the world.” 

Prabhupāda chuckled. “That is motherland, jananī jana. Any rotten place, but birthplace has got some attraction.”  

Harikeśa smiled. “I feel perfectly at home there.” 

“That is natural,” Prabhupāda said. “Just like when I go to Calcutta. Therefore a sannyāsī is forbidden to live in his native place; there will be attraction. Caitanya Mahāprabhu never returned to Navadvīpa.” 

Even when he is relaxing, Śrīla Prabhupāda is alert to everything. Shortly after the temple opened last year he went to great pains to establish a system of having the guards ring the main bell in the front of the temple on the hour, every hour. Now a year later, he was still listening and checking to see if they were doing their duty. “There was no striking six o’clock. Did you mark it?” he asked. 

“I never hear him ring it,” I agreed. “At least the one in the daytime. I think evenings he rings it.” 

Harikeśa said that he heard the four o’clock ringing. 

Prabhupāda shook his head, his lips pressing together in chagrin. “He is not regular. That means he’s another lazy fellow, all lazy fellows.” 

Harikeśa said that last night he caught the guard sleeping, and I added, “When I was here before, sometimes I would go up to the caukidhara at night. They used to carry this big spear, a pole with a big sharp metal point on it. And I would take his spear and stick it in his ribs, and then he would wake up, ‘Oh.’ And then he would smile.” 

Prabhupāda shook his head in resignation. “We have to maintain some paid guard.” 

Bhagatjī came in with Prabhupāda’s hot milk and our chat ended. Harikeśa went off to take rest and I prepared for Prabhupāda’s evening massage. I dropped the mosquito net around his bed, making sure none of the aggressive little bugs were trapped inside. I also checked his dictaphone to see if it was functioning correctly, knowing that within an hour of his taking rest, he would rise again to begin his most important preaching of the day. Prabhupāda’s work never stops. 

September 8th, 1976

There was no morning walk today. 

* * *  

Viśāla prabhu is in Vṛndāvana again. Its difficult to miss him because he is so enthusiastic to praise Śrīla Prabhupāda at every opportunity. When Prabhupāda finishes reciting the prema-dvani prayers after singing Jaya rādhā-mādhava, Viśāla especially likes to add a few extra calls of glorification. As soon as Prabhupāda says, “All glories to the assembled devotees. Thank you very much,” and before anyone can get up, Viśāla shouts out at the top of his voice, “All glories to Śrīla Prabhupāda! His Divine Loving Grace Śrīla Prabhupāda ki jaya! Jagat-guru of the Whole Universe Śrīla Prabhupāda ki jaya! Gaura-premānanda hari hari bol!” Prabhupāda likes Viśāla because of this enthusiasm and because he is always engaged in selling his books. 

* * *  

Each morning when Śrīla Prabhupāda greets the Deities, he takes particular note of the flowers offered for Their Lordships garlands. He has complained several times about the poor quality of the flowers, and even worse, on occasion, some garlands are missing when the curtains open. Management is a constant headache for Śrīla Prabhupāda, but in his class he made it clear that there is a difference between spiritual and material anxiety.  

The verse explained that even when one is ātmārāma, or fully self-satisfied as Śukadeva Gosvāmī was, still one takes up some trouble for the service of the Lord. Śrīla Prabhupāda said that Śukadeva Gosvāmī took the trouble to go out and preach the Śrīmad-Bhāgavatam to Parīkṣit Mahārāja. “So this is the question: how the ātmārāma becomes interested in other activities? So these activities are not material activities. Nivṛtti-nirataḥ, we have to stop this material world, material activities. That does not mean you will have to stop your activities. The other part of the activities, they will begin after stopping these material activities. That is explained in the Bhagavad-gītā: brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. One who is ātmārāma, ‘ahaṁ brahmāsmi, I am not this material body, no more I have to do anything for this material body.’ People are anxious, especially the karmīs, how to maintain this body, but when one comes to the conclusion that ‘I am not this body,’ naturally his interest for maintaining the body diminishes. Practically, it becomes nil. Nidrāhāra-vihārakādi-vijitau, you will find from the behavior of the Gosvāmīs they practically conquered over the necessities of this body. But that does not mean he has to cease all activities.” 

He said that according to the Māyāvādīs the liberated platform means a cessation of activity. But that is not in agreement with śāstra. According to scripture, it is one’s material activity and material anxiety that is stopped, but not one’s spiritual life. “Suppose if somebody is assured that now, henceforward you haven’t go to do anything, everything will come automatically. Naturally one becomes prasannātmā, very jolly. I am free from the anxieties. Because this material world means full of anxieties, and when you come to the spiritual platform, there is no anxiety—na śocati na kāṅkṣati. That is anxiety-free. So anxiety-free does not mean you haven’t got to do anything.”  

Śrīla Prabhupāda is the best example of being active in spiritual life—he literally never stops. And it was clear from his class that the ongoing anxiety of management he experiences here in Vṛndāvana is not the same as ordinary material anxiety—it is for Kṛṣṇa, and therefore its quality is quite different. 

* * * 

Śrīla Prabhupāda spent a quiet day with no visitors. He did, however, deal with a fair bit of  mail.  

There was an interesting package from David B. Richter Hughes, the founder of an organization called World Christ COR (World Christ Consciousness Organization), based in Hackensack, New Jersey. Among the listed members of his organization was a Christian priest from Rhode Island as well as several Indian men and women.  

In his cover letter David began by reciting Śrīla Prabhupāda’s praṇāmamantras. He then offered some nice prayers: “O most venerable Vaisnava, please hear us. We are not worthy to receive even a particle of attention from Your Holiness. But by your kind causeless mercy, may you be inclined to accept our few words by your transcendental glance.” 

David explained, in somewhat flowery language, that he has been aspiring to become Śrīla Prabhupāda’s disciple for over three years. But due to what he called a “shameless sinful life and deep-rooted envious nature,” he has not been successful. Despite this failure, he expressed deep attachment to Śrīla Prabhupāda’s writings and he has therefore begun his own attempt to  preach, using Śrīla Prabhupāda’s teachings as the basis. He enclosed three essays, one of which was a mission statement of his orgainization. The well-written tracts sounded like reflections of Kṛṣṇa consciousness philosophy, but with the name of Lord Jesus Christ substituted for Lord Kṛṣṇa, no mention of transmigration of the soul, and stressing on quotes from the Bible. 

The writings stressed attainment of divine love by “actively serve Him with one’s body, mind and words by regularly performing acts of devotion.” The best act of devotion was stated to be chanting of the name of Christ: “We have to gradually detach ourselves from material enjoyment by always repeating the holy name of the Lord, Jesus Christ: ‘Jesus Christ have mercy upon us; Jesus Christ have mercy upon us. Dear Lord, have mercy upon us; Dear Lord have mercy upon us.’ This chanting of the name of Christ is the Universal antidote for sin. Try it, aloud or within your mind, become attached to remembrance of Him.” 

David requested two things from Śrīla Prabhupāda: “Although we are imperfect, we are begging you to allow us to quote now and then, with acknowledgment, from your books; also, we humbly request you to accept the post of Permanent Acarya and Honorary Chairman of the Board of Trustees of the World Christ Consciousness Organization in perpetuity. We offer you this, our humble tribute, in honor of Your Divine Grace.” He ended by saying that he intended to become a life member of ISKCON “just to have all of your wonderful books.” 

Śrīla Prabhupāda responded to him seriously and positively, but with attention to the fact that there was no mention of any behavioral standards in his literature, apart from vegetarianism: “Thank you very much for your kind offer to have me as your Permanent Acarya and Honorary Chairman. I will accept this if your organization and members are agreed to follow the four regulative principles which discriminate animal life from human life, i.e. no eating of meat fish or eggs; no illicit sex life outside of marriage and then only for the begetting of God conscious children; no intoxicants, including coffee, tea, or cigarettes; no gambling, not even bingo. Unless one follows these principles, spiritual life is not possible. 

“I can give you all guidance and direction for there are millions of Christians in the world today. We are not concerned with how, so much as the fact that one must develop his dormant love for God. This is all right that you will chant the names of Christ for after all he was the representative of God. People are lost due to not following a bona fide religious system. If you can revive their God consciousness that will be very good service.” 

Rāmeśvara Swami sent a letter from the West coast of America in response to the recent GBC letter about the drug-dealing “devotees” from Laguna Beach. In order to help the temple become financially independent, he proposed changing Rebatīnandana Swami as the temple’s manager. “Frankly, Rebatīnandana Swami, who is doing nicely by preaching and having two feasts for guests each week, openly admits that he cannot organize book distribution there, and has become dependant on donations to support the temple. Also he is unaware of the extent of the blooped devotee’s unauthorized business activities. From LA, we will supply some sankirtan men so the temple can immediately start a book distribution program.” 

Rāmeśvara Mahārāja adamantly denied any GBC involvement in this deviation. “I have carefully checked into the charge that GBC men are involved with this business, and the truth is that it is a most heinous lie! The ex-devotees who profit from this business perpetuate this lie to convince innocent devotees that this business is authorized by the GBC and Your Divine Grace, and that ‘you can do anything for Krsna.’ In this way, they preach to canvass our own men to assist them in this business, but they keep all the profits for themselves. The GBC men, especially Jayatirtha, Hridayananda Swami and myself have been preaching very strongly against this but to no avail because the ex-devotees involved insist that even You have sanctioned it, and to this day the very same men who were involved two years ago are still actively involved! I feel the only solution is to immediately become independent from their donations, their restaurant, and all their other activities, and unless You instruct me otherwise, I will begin to re-organize things. 

“I feel these devotees in Laguna Beach who have left our movement and become entangled in this business are simply trying to exploit our movement, to use it to protect their selfish schemes. They selectively canvass only our most simple, honest men to work for them by lying propaganda and they completely disregard the instructive example of Lord Nityananda in trying to keep the rascals Jagai and Madhai from indulging in intoxicants. Thus they have betrayed us, but I am confident that the whole thing can be corrected by installing the right leader, and once again making Laguna Beach Mandir a regular ISKCON temple, based entirely on preaching and distributing your books. If we start a good book distribution program there (for two years they haven’t sold any books, thinking that it’s easier to make money by their business) then everything will become purified.” 

He ended with a post script, saying that Rebatīnandana Swami could start a traveling preaching program on the West coast, adding, “When your translation work is interrupted by such unfounded bad news, I become completely in anxiety, so I am praying for Lord Caitanya’s mercy so the whole situation can be corrected as soon as possible, to relieve Your Divine Grace from these management problems.” 

He also said that Śrīmad-Bhāgavatam Eighth Canto Part One would come off the press on September 9, and advance copies will be rushed by air freight to Vṛndāvana.  

Śrīla Prabhupāda was happy with the news and encouraged Rāmeśvara and his fellow GBCs to continue taking up the responsibilities of managing the society. “It is very good that all this business has stopped sato vrtte sadhu sange. Rebatīnandana Swami is a very good preacher and you should encourage him. He can do nicely.” 

At the same time Prabhupāda was practical. He wrote: “Let the restaurant go on. This is a very nice plan and I have discussed this with Rsabhadev das. He may show you some communications on the subject. The householders who cannot sell books should be encouraged to work honestly on this restaurant project. 

“It will be very nice if you GBC men can relieve me from the heavy burden of management.” 

A letter also came from S. D. Vashist, a.k.a Dixit dāsa, who lives in Osmanabad as the Principal of Terna Public School. Dixit prabhu is an older Indian man whom Śrīla Prabhupāda initiated in 1972. He used to live with us here in Vṛndāvana but since he could not find a suitable service, he went back to his teaching career. In his letter he said that he recently read a Times of India article about our proposed Vedic University in Kurukṣetra, and so he was offering his services. The state university in Kurukṣetra is named after B. N. Chakravarty, the now-deceased ex-governor of Haryana. Dixit said that he had been a close friend of Chakravarty’s and he felt that with his connections he could be of some use to Śrīla Prabhupāda there. 

Prabhupāda was pleased to hear from him and replied that if something actually develops in Kurukṣetra, then he would be pleased to accept Dixit’s service. 

Trivikrama Mahārāja wrote from Hongkong where he is attempting to distribute the new Chinese Gītā. He asked Śrīla Prabhupāda if he should try to start a temple there, although he mentioned that neither the government nor the population was very favorable towards our movement. 

Prabhupāda advised him to stick with his original, simple objective. “Unless there is some favorable opinions there is no need of opening a temple there.       

“Unless one understands what is Krishna they will simply accuse us of having idol worship. They must first understand the science of Krsna then they may appreciate the temple. So go on and distribute as many books as possible.” 

Śrīla Prabhupāda also received a Bengali letter from Sri Santosh Kumar Pyne. Santosh is an old acquaintance of Śrīla Prabhupāda’s. He had last written to Śrīla Prabhupāda five years ago. This current letter was a rather bleak summary of events since that time. His son had been committed to one mental institution after another, but without any successful remedy to his madness. His mother had also died, and he also reported the death of an old friend of Śrīla Prabhupāda’s, Siddheswar Sen. Siddheswar’s mother and brother had also expired within the last few years. Santosh lamented that he had spent his life in selfish pursuits without being of any service to the world. He therefore ended his letter with a request to meet with Śrīla Prabhupāda. 

Prabhupāda was sympathetic to Santosh’s plight, as his own eldest son, Prayaga Raj, had also suffered a mental disturbance and had died in his early thirties. He wrote, “My Dear Santosh Babu, Please accept my greetings. After a long time I have received a letter from you with mixed information. I am sorry to learn that one of your sons is in mental disorder, so do your best for treatment and depend on Krsna for the ultimate result. The chequered history of family life is the same for everyone. According to our philosophy we call it samsara dava nala lida loka the blazing forest fire of material life. In the forest fire takes place without any human effort and it burns into ashes all the trees and animals without any relief. The relief comes from the cloud above the head. 

“Similarly the relief from this material world comes from above as we have got instructions in the Bhagavad-gita. So if you like you can retire from family life—you are old enough—and it may be possible for us to give you some shelter. I am in Vrndavana at present and shall remain here at least for one month. If you so desire you can come here and meet me. With my good wishes for all your family members, I am yours sincerely, A. C. Bhaktivedanta Swami.” 

* * * 

As per Śrīla Prabhupāda’s request last night, we served him his meals today on freshly-cut banana leaves from his garden. We still used his marble plate but placed the leaf on top and then arrayed his prasādam on that. Śrīla Prabhupāda liked it very much.  

September 9th, 1976

Prabhupāda decided to visit Taporia House for his morning walk. This is the place a life member from Bombay donated just before we left for the world tour in April. Prabhupāda has instructed that all the householders, women and children must reside there instead of in the guest house, where their presence has been a disturbance. 

Walking down Chattikara Road he turned left past Fogel Ashram to the house which is situated just at the side of the Vṛndāvana parikrama path. The grounds of the property are spacious, the main house is two stories, and there are a number of small rooms off to one side. There is a well and gardens and the devotees have constructed a high wall for security. Śrīla Prabhupāda closely inspected everything. He was pleased and commented that it was an ideal place for the women and children. 

We returned to the temple along the back road. Pṛthu and Vedavyāsa prabhus, the two Germans, also accompanied Prabhupāda, walking just behind him. About half way to the temple Śrīla Prabhupāda stopped suddenly. Half-turning, he raised his cane up across the chest of a surprised Pṛthu and asked him, “So, you are from Germany. Is there any difficulty?” 

Pṛthu smiled nervously. “No, not any more Śrīla Prabhupāda.”  

“So when are you going back to Germany?” Prabhupāda asked him warmly.  

Pṛthu said they were planning to leave right away, within a day. 

Prabhupāda gave them a broad smile. With his eyes widening he said, “Stay for at least three weeks. Enjoy the spiritual atmosphere!” 

The two men grinned and their faces glowed with appreciation at Śrīla Prabhupāda’s thoughtfulness and kind consideration. Accordingly they have adjusted their tickets and extended their stay for another few weeks. 

* * * 

Śrīmad-Bhāgavatam class was on 1.7.10, the famous ātmārāma verse. Śrīla Prabhupāda had Pradyumna read out not only the verse, but most of the purport, before he spoke.  

He told us that Lord Caitanya has explained this verse in sixty-four different ways, proving that Kṛṣṇa is all-attractive. He said that since Kṛṣṇa is pūrṇa, or perfect, if we fix our minds on the lotus feet of Kṛṣṇa everything will follow very perfectly. “That is promised by Kṛṣṇa. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam. If one is engaged always in love and affection . . . Not as official love. Ecstatic love, spontaneous, that is wanted. That example is here in Vṛndāvana. At least, as we get information of Vṛndāvana from the śāstras, from Śrīmad-Bhāgavatam, how spontaneously the inhabitants of Vṛndāvana—the gopīs and the cowherds boys and the birds, beasts, the calves, the animals, the trees, everyone, even the flies, the bees, the insect, even the dust, the grass—they are all cinmaya, spiritual. They are not material, but they are attracted to Kṛṣṇa in different varieties.” 

He explained that Kṛṣṇa has a variety of energies, both spiritual and material, and if we study things carefully we can understand how these energies are working. Just as a typewriter does not work by itself but is merely an instrument operated by a person, similarly, Prabhupāda said, material nature is not working independently. “Like this temple. It is a composition of earth, water, and fire. Tejo-vāri-mṛd vinimayaḥ. Tejo means fire, and vāri means water, and mṛt means earth. So what is this building? You have collected earth, and shaped it into a brick, and then put it with water, and then put into the fire—it becomes brick. Then you smash it, powder it, it becomes mortar. Then you set up. In this way . . . So the fire, water, earth, has not made this nice temple. It is the person, the brain, the engineer, the architect—they have made.” 

He said that in the western world people say that “God is great,” but from the Vedic literature, we find out how God is great. “You cannot find such information anywhere, in any book throughout the whole world. So there is no question of studying Vedas from a sectarian point of view. For the sake of knowledge, everyone should study this Vedic literature.” 

For the second time since he has been here, Prabhupāda cautioned us not to be misled by rascals who say that the Śrīmad-Bhāgavatam was written by someone other than Vyāsadeva. He said that Śrīla Vyāsadeva wrote the Śrīmad-Bhāgavatam for the benefit of the entire world, as the natural commentary on his own work, the Vedānta-sutra.  

Humbly presenting himself as the representative of Vyāsadeva, he solicited the help of his youthful disciples: “So we have tried to explain this sātvata-saṁhitām in English for study of the whole world because English can be understood, or it can be translated easily. So these activities are going on. And we are very much thankful to you that you are cooperating. So in India you may find some difficulty. Still, your valuable cooperation is required for the benefit of the whole world. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām; ātmārāmāś ca munayo nirgranthā apy urukrame/ kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ. We have to spread the transcendental qualities of Kṛṣṇa; that is the life’s mission. So as far as possible, try to understand. As advised by Kṛṣṇadāsa Kavirāja Gosvāmī, siddhānta baliyā citte nā kara alasa—don’t be lazy. Always try to understand Kṛṣṇa, by siddhānta, by Vedic conclusion—not by manufacturing ideas. Don’t be lazy. That is the instruction of Kavirāja Gosvāmī. If you study according to the Vedic conclusion, don’t manufacture ideas and whims and sentiments. If you go through siddhānta, then you’ll be more and more firmly fixed up. Ihā haite kṛṣṇe lāge sudṛḍha mānasa. Then your life is successful.” 

* * * 

Prabhupāda has been taking his massage in his bedroom because the sun is still a little too strong for him to be exposed to it for an hour and a half. During today’s massage he talked more about the householders and women and children who are being attracted to come and stay here. He stressed the purity of living in Vṛndāvana, that it is meant for renunciation and not for increasing our material propensities. He said that actually Vṛndāvana is not meant for householders. “It is for the sannyāsīs, brahmacārīs and vanaprasthas,” he said. “It is meant for retirement from material activity; it is not an ordinary place. But they are coming and thinking, ‘Oh, Vṛndāvana is so nice,’ and simply eating and having sex. Actually all sex life is a great offence in Vṛndāvana. It is not a place for increasing the family. Even so, if they do come, they must work. Not that the sannyāsīs go out and beg and support the householders—this is very wrong. Householder means that he must work, he must work harder than the others to earn a livelihood and give at least fifty percent to the temple also.” 

He spoke also about the many false renunciates wandering Vṛndāvana’s sacred precincts. “They live in the forest, naked, renounced, eating fruits—but debauch number one. Markaṭa-vairāgya [monkey renunciates]. There are so many vairāgīs. Markaṭa. Bhaktivinoda Ṭhākura has said, ei ’ta kali-celā: Here is a disciple of Kali. Nāke tilaka galāi mālā: But has got a tilaka on the forehead and neck beads on the neck. But he is Kali-celā—number one disciple of Kali. You know this song? Kali-celā?” 

He gave a little chuckle as he cautioned us not to broadcast the fate of such a person, lest it got us into trouble. But he said that it was a fact that those who live in Vṛndāvana and behave like monkeys will take their next birth as monkeys. “Then next life they will be liberated. In one life all their sinful activities will be punished. Because as soon as animal life is obtained, there is no more further record of the sinful life. The animals cannot make sinful activities more than what is destined by him. But their sinful activity is not taken into account. For this man who is offered this monkey’s body, he suffers the inconvenience of monkey life. So his sinful activities are counteracted, and because he came to Vṛndāvana and lived in Vṛndāvana by the mercy of Rādhārāṇī, next life he will be . . . That is the glory of Vṛndāvana-dhāma. Otherwise what is the explanation of these dogs and hogs and monkeys in Vṛndāvana? It is dhāma-aparādha, committing offense in dhāma. As dhāma-bhajana, if one undergoes devotional service out of Vṛndāvana, and one executes devotional service in Vṛndāvana, that is hundred times better. Similarly dhāma-aparādha also. This aparādha, when offense is committed outside Vṛndāvana, that is not so grievous as committing offense in Vṛndāvana. Dhāma-aparādha. So the punishment is there, but the reward is also there. One life makes pardoned. Tat te ’nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam. Therefore a devotee in a reverse condition of life, he understands that ‘I am punished, little punished for my previous mischievous activities. So now I am becoming liberated.’ So he becomes more enthused to worship the Lord, that ‘You are finishing my sinful reaction of life with slight punishment. Thank you very much.’ This is devotee. Tat te ’nukampāṁ su-samīkṣamāṇaḥ.” 

Harikeśa, wanting to clarify at what point such fallen personalities recognize their position and turn to the Lord, asked, “The dogs and monkeys, they feel grateful?” 

“Yes,” Prabhupāda said. “When they come to sense they feel grateful. As dogs they cannot. As dog or monkey they cannot enhance their sinful activities—it is stopped. And whatever they do, that is not taken into account. And to suffer as dog or monkey means counteracting all previous sins. One punishment—finished, then he’s fully liberated.” 

When Harikeśa began to ask about desire, Śrīla Prabhupāda interrupted to say that in Kali-yuga simply desiring was not sinful. But Harikeśa’s question was about how the change in desire from sinful to spiritual comes about. Since a person takes a lower birth due to his material desires and to be liberated he must have spiritual desires, he asked, “So whilst they’re monkeys their desire must change. Or is that change forced upon them by the mercy of Kṛṣṇa?” 

Prabhupāda said that if one was repentant then there was no punishment, but that the change in desire was indeed wrought by Kṛṣṇa. “This is forceful change. That is the advantage of Vṛndāvana bhajana.” But he added, “If one unconsciously, without any knowledge, does something wrong, that is excused. But they do willfully. They know it is wrong, still they do it. That is punished. Caitanya Mahāprabhu personally said, asat eka strī-saṅgī. Those who are habituated to illicit sex are punishable. Asat. It is very, very bad. And still if somebody does like that, he is punished. This is going on. Here illicit sex . . . The bābājīs, I heard, they say, ‘What is the wrong there? It is love.’ They say like that, they take it as love, ‘gopī’s love,’ they say. ‘Gopī’s used to do that, used to have illicit mixing, intermingling with Kṛṣṇa. What is wrong?’ they’ll say. They get support from Kṛṣṇa-līlā. Such rogues they are, sahajiyās.  

“There are many so-called gentlemen, they write books on Kṛṣṇa-līlā, paint picture. ‘This is very nice. Kṛṣṇa is advocating illicit intermingling.’ They take it as support of their sinful activities. I have seen personally. Anyone who is a woman-hunter, he’s being addressed by his friend, ‘Oh, you are like Kṛṣṇa.’ They take Kṛṣṇa as a man. How they will take instruction of Kṛṣṇa? Avajānanti māṁ mūḍhāḥ. Paraṁ bhāvam ajānantaḥ. We are teaching people to become Kṛṣṇa conscious, to become servant of Kṛṣṇa, and the so-called enlightened gentlemen, take Kṛṣṇa as a debauch, black debauch. They take Vaiṣṇava religion is sex.” 

Prabhupāda digressed a little, this misconceived description of Kṛṣṇa reminding him of the tribal people who live in the jungle. “There are aborigines in India. They are called santal. Black men live in the forest like the African aborigines. So I asked him that, ‘You, [in the] jungle, do you meet the tigers?’ ”  

“ ‘Oh, yes, yes. Why not?’ ”  

“ ‘So how do you save yourself?’ So he had a small axe in his hand, so he showed me that ‘So long I have got this axe, even the tiger will not dare to attack me.’ After all, tiger is afraid of the axe. They are afraid of even stick. Immediately they understand, ‘He’s superior.’ Actually man is superior with some weapon. I have got personal experience. He said, ‘He’s a big tiger. But we treat them like dogs.’ One axe, they keep always. Just like we keep a stick, they keep one axe.” 

Harikeśa recalled that last year the monkeys in Sevā-kuñja had attacked Upendra, snatching his prasādam and biting him in the leg. 

Prabhupāda was a bit surprised “Āchha?” Then he said that previously the government was capturing the monkeys in Vṛndāvana and selling them at a good price for medical purposes in Europe, until people protested. “The monkey’s hormone is injected or replaced so one regains his sex power,” he said. “They are very sexually strong.” 

Harikeśa asked whether that interfered with the spiritual life of the monkey, since they would not be able to die in Vṛndāvana. 

But Prabhupāda said that everything was being done by superior arrangement. “Karmaṇā daiva-netreṇa. People should learn all these things by practical example instead of becoming irresponsible and without any obedience to the superior law. They should learn it, but they have no intelligence. They think, ‘We are all free.’ Wherefrom the monkey is coming, why there are so many varieties of life? What do they know? Nothing. All bluff, vague explanation, and that is going on in the name of science. This is the position. All rascals. Fortunately we have got this Bhāgavatam and Bhagavad-gītā—all knowledge, first-class knowledge.” 

He said that by studying śāstra, we can understand Kṛṣṇa’s true position as the eternal enjoyer of everything. “For Him, everything ānandamayo ’bhyāsāt, everything ānanda. He has no such thing that ‘this is harmful,’ ‘this is useful.’ That is Kṛṣṇa. Because nobody can do harm to Him, and neither in the spiritual world anyone is harmful; everyone is advanced devotee. Even tigers, they are also devotees.” 

We were a little surprised to hear there were tigers in the spiritual world, but Prabhupāda said all varieties of life are there.  

“They have tigers and serpents and everything like that?” I asked. 

Prabhupāda tipped his head in affirmation. “Everything. They are all devotees.” 

Harikeśa wondered if there were dogs and hogs. 

Prabhupāda said yes. “But they are not hog. Just like Kṛṣṇa appears as hog, but that doesn’t mean He’s hog. Kṛṣṇa appears as fish; that does not mean He’s fish.” 

* * * 

After lunch Śrīla Prabhupāda went upstairs onto the roof. He sat out on the veranda for a while in his rocking chair, his hand gently fingering his beads as he softly chanted japa. Hansadūta and Harikeśa Mahārājas joined him. The subject of householders in our society was still on Prabhupāda’s mind and he told the two of them that ideally, no householder should be a temple president. Only brahmacārīs and sannyāsīs should be temple presidents. He said the householders should not live at the expense of the temples; they should live outside and maintain the temples. 

* * *  

Complaints about Nitāi dāsa have been increasing daily. Apparently, he has been telling the devotees that it is not possible to go back to Godhead in this life unless one chants 100,000 names of Kṛṣṇa (about sixty-four rounds) every day. He has been claiming that if one only chants sixteen rounds, it will take many births. Many devotees are affected by this nonsense, which Nitāi got from some “advanced devotee” in Govardhana. 

Prabhupāda said he has become a sahajiyā. He pointed out that at initiation we agree to chant not less than sixteen rounds. “We are not saying only sixteen rounds. You can chant more if you want—sixty-four. But actually we are not capable of chanting sixty-four, 100,000 names a day. This is not possible for you.” 

* * * 

As I gave Śrīla Prabhupāda his massage this evening he told me about proper marital relations, especially the need for the wife to be faithful. He has been working steadily on his translation and commentaries of the Ninth Canto, and he told me a story from the third chapter illustrating the ideal attitude a woman should have toward her husband.  

He said that Sukanyā was a beautiful young princess, who by circumstance had to marry an extremely old Cyavana Muni. I was massaging his legs and feet and Prabhupāda chuckled, saying that his skin was still tight, whereas Cyavana’s was completely slack, so therefore the Muni was even older than him. Yet he explained that the girl still served Cyavana very faithfully.  

Prabhupāda described how, after Cyavana met with the Aśvinī-kumāras, his body was restored to a very youthful state. “They dipped down in a certain lake. In this way, he became a very beautiful young man. Then for soma-yajña, his father-in-law, the daughter’s father came. So he was surprised, ‘How is that? My daughter is with another young man?’ He became angry. ‘My dear daughter, what is this? You are defaming your husband’s family and my family.’ He began to chastise like that. Because he sees that ‘I got my daughter married with old Cyavana. How is that, with a young man?’ Just see. Condemned like anything.  

“And she was laughing,” Prabhupāda said. “She knew that ‘I have not changed my husband. A change of body.’ Then she said, ‘My dear father, don’t be angry. He’s your real son-in-law. He has become now young by treatment.’  

“Then he was very pleased and embraced his daughter, that ‘You are so nice.’  

“This is Vedic civilization. Even one has got old, going-to-die husband, she cannot change. This is the chastity.” 

I said, “Once a woman was married, then that was the finish of it. No connection with another man.” 

Prabhupāda agreed. “No. That one marriage is sufficient. She must remain very faithful to her husband, chaste. That is wanted. Not that ‘I do not like this husband. I’ll change.’ That is not wanted. Whatever your father and mother has chosen, that’s all. He’s your worshipable husband. This is the point I wanted to bring. And her father was surprised. ‘How is that? I got you married with an old man? Somehow or other, circumstances I was obliged. How is that you have picked up one young man?’ He chastised her like anything. Then when he came to understand that the same old man has become now young man by medical treatment, then he was satisfied.  

“So you cannot change,” he went to say, “I have seen it. One, my father’s friend, he was very old man. He was at that time not less than sixty-five. But his wife died, and he was married with another young girl. But his sister forced him to marry, that, ‘Unless you marry, who will look after you? You have no children.’ But I have seen that young woman who was married with that gentleman . . . In our childhood we used to called her didi. Didi means elder sister. So the relationship was very thick and thin. But that old man, not less than sixty-five, and this young woman, utmost twenty to twenty-five, she was serving the husband like anything. We have seen it. There is no question of changing or being dissatisfied.” 

“Now they bring them up to be independent,” I said. 

Prabhupāda gave a little hum. “It is a question of culture,” he said. “She was king’s daughter, royal, and married her with a muni, old, rotten, older than me. All the skin has become slackened. But still she was serving him just like worshipable lord. The age difference is great-grandfather and great-granddaughter.”  

Then he told me another anecdote to further illustrate his point of the wife’s acceptance of the leadership of her husband. Prabhupāda was chuckling as he narrated the story. “Lord Śiva, he could not construct even a house. He was living underneath a tree. And his wife, Durgā, sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā, she can create a new world, so powerful; she’s living with her husband underneath a tree. Never claims, ‘My dear husband, if you cannot, I can make one.’ There is a story about that. That, ‘People criticize us. All right, let us have some house.’ So Lord Śiva, Durgā, both of them capable to do anything. So they constructed a very nice gold house. ‘Now we shall live.’ So there is new house entering ceremony. So one Gargamuni was invited and many other brāhmaṇas. So they began to eat so much . . . Then whatever stock they have—finished. After eating, when they wanted, ‘Give us dakṣiṇā.’ Because after eating there is . . . 

“So Lord Śiva—‘Where shall I get everything? I have finished.’ Then they became puzzled what to do.” Śrīla Prabhupāda started laughing. “So Lord Śiva said, ‘All right, as dakṣiṇā you take this house.’  

“Their house entrance ceremony was there. As a result of that ceremony they became again underneath a tree.”

September 10th, 1976

Prabhupāda gave a powerful lecture this morning, issuing a strong warning to the devotees to be careful to avoid indulging in sex in the holy dhāma, thereby committing offences. The increasing conglomeration of householders and single women in the community is an ongoing concern for him. Although he is not against them staying here, his many recent comments have made it clear that there is a need for caution. Today he voiced his concern to the assembly of devotees.  

He warned that no-one can approach Kṛṣṇa unless he has a background of piety. “Therefore we shall be very, very careful about impious activities. Impious activities, we know the four legs of impious activities: illicit sex, intoxication, meat-eating, and gambling. So therefore we should be very, very careful about these impious activities. You cannot make any spiritual progress by simultaneously acting impiously and at the same time . . . Just like if you have got dry wood, then the fire ignites very easily. And if you bring wet fuel, it takes time. Of course, as soon as there is fire, the wetness of the fuel will dry, but it will require extra energy. And if you put dry fuel, then it ignites very easily. So in order to keep us dry without being wetted by the impious activities, then spiritual progress will be very quick. We should remember that.” 

He explained that Lord Caitanya has warned against the attraction of women and money for one who wants to advance in Kṛṣṇa consciousness. Prabhupāda clarified that Lord Caitanya was not referring to a particular gender. “Woman means for man the woman is woman, and for the woman the man is woman; not that woman means a particular class. Woman means ‘which are enjoyable.’ So in this material world the man is enjoyable by the woman and the woman is enjoyable by the man. For both of them, viṣayiṇāṁ sandarśanam atha yoṣitām. Yoṣit means enjoyable.  

“This body is superfluous. The bodily structure, it can be changed. Perhaps you know, now in medical science they can change the woman’s body into man’s body, and the man’s body into woman’s body. It was formerly being also changed. In Bhāgavata you’ll find that in a garden where Lord Śiva was engaged with Umā, husband and wife, all of a sudden many saintly persons entered to see Lord Śiva. At that time Umā, Pārvatī, became very much ashamed. She was not very properly dressed. So immediately the saintly persons, they left, that ‘Lord Śiva is now in his private affairs.’ So Lord Śiva, to please Pārvatī, he immediately said, ‘Hence forward, anyone who will enter this forest, he’ll become woman.’ So one king, with his party, without the knowledge he entered the forest, and all of them became women. 

“The idea is that the man’s body can be transformed into woman’s body, and the woman’s body can be transformed into man’s body. Because we are not this body. Suppose I have got this dress. This man’s dress I can transform into woman’s dress with a sari, but that does not mean I am woman. So every one of us living entities, we are part and parcel of the Supreme Lord. The outward dress, man and woman, that is dress. Vāsāṁsi jīrṇāni yathā vihāya. We are changing this dress. So in this material world, because our mentality is to enjoy, therefore he is called puruṣa. Puruṣa means both men and women, because everyone has got the spirit, ‘I shall enjoy.’ ” 

He told his attentive audience that by coming in contact with the modes of nature in the spirit of enjoyment we have therefore become polluted and subsequently obtained these material bodies. Therefore we have to come to the nirguṇa platform. “Nirguṇa means to associate with the Supreme Personality of Godhead or be engaged in devotional service. Immediately you can be placed on the transcendental platform as soon as you begin your devotional service. Avyabhicārena, without any deviation. Ananya-bhakti. Bhajate mām ananya-bhāk. That is wanted.” 

He went on to say that if we are simply interested in fulfilling the bodily necessities of eating, sleeping, sex and defense then we are called viṣayī. “So we should be very careful. Viṣayiṇām, a devotee, if he thinks, ‘Oh, here is a nice woman. If I could enjoy her,’ or ‘Here is a nice man. If I could enjoy him.’ This is viṣayī. Viṣayiṇāṁ sandarśanam. To see one woman is not dangerous, but to think of enjoying, that is dangerous. Similarly, to see one man is not dangerous, you cannot avoid that, you are on the street here. But to see with the spirit of enjoyment, that is dangerous. So we should be very careful. That requires, I mean to say, training, very strong training in Kṛṣṇa consciousness. Unless one is strongly in Kṛṣṇa consciousness, that long habit of enjoying spirit cannot be given up.” 

He repeated the first two lines of the verse, which describe how Śukadeva Gosvāmī was transcendentally attracted to Kṛṣṇa, and stressed that our material tendencies have to be given up if we want to attain the same state. “Harer guṇākṣipta. So you cannot be mad after harer guṇa unless you give up your madness of material enjoyment. So long we are mad after material happiness, then we do anything wrong, nūnaṁ pramattaḥ kurute vikarma. Vikarma means activities which are forbidden. Just like vyavāyāmiṣa-madya-sevā [sex, meat-eating and intoxication]—these are forbidden. But they indulge in these things nowadays all over the world. This is vikarma, forbidden activities. But they indulge in. Why? Because pramatta, they have become mad.  

“So madness there is. So one madness you have to give up—this material madness—and you have to become mad after Kṛṣṇa. Then your life is successful.” 

Citing Lord Caitanya, Prabhupāda contrasted spiritual madness to the madness of material enjoyment. “That madness wanted: yugāyitaṁ nimeṣeṇa, one moment appears to be one yuga. One yuga means twelve years. So yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam. Crying, there is tears in the eyes like the torrents of rain. Śūnyāyitaṁ jagat sarvam: ‘I feel the whole world is vacant.’ Why? Govinda-viraheṇa me. This madness is wanted. Without Govinda, that madness. So that madness was fully exhibited in Vṛndāvana by the gopīs. They were mad after Kṛṣṇa. When Kṛṣṇa left Vṛndāvana, went to Mathurā, they became so mad that they had no other business than cakṣuṣā prāvṛṣāyitam, simply crying torrents of rain. That is wanted, that is Vṛndāvana life.  

“Not that seeking after sex in Vṛndāvana. That means such person will have to take birth as monkey next life. Because they have taken shelter of Vṛndāvana, and still they’re indulging, monkey’s business, so they have to . . . It is Kṛṣṇa’s mercy, tat te ’nukampāṁ su-samīkṣamāṇaḥ, in Vṛndāvana the transcendental land, that will not go in vain. But these persons who are indulging unnecessary sex life in Vṛndāvana, they’ll have to take birth as monkeys in Vṛndāvana, and then next life they’ll be liberated. So otherwise, why in Vṛndāvana the monkeys? They are also devotees, but they could not proceed nicely. So animal life means stopping sinful activities, and whatever sinful reaction is there, in one life finished.  

“We should be very, very careful. Dhāma-aparādha. In the dhāma . . . In other places if you chant Hare Kṛṣṇa, the result of such chanting will be increased a thousand times if you chant in Vṛndāvana. Similarly, if you commit sinful activity in Vṛndāvana, then it will be thousand times increased. So we have to be very careful.” 

* * * 

Later, during his massage Prabhupāda told me that any sex life in Vṛndāvana is an offence, even for married couples. He said, “We should follow the line of the Six Gosvāmīs. Did they come here for having sex and beginning family? No. It is meant for retirement from material activity. They gave up family life and then came to Vṛndāvana.” 

I was puzzled because I couldn’t see how the local people could avoid it. “Well, Śrīla Prabhupāda, what about the Brijbāsīs, the people who are born here?” 

But Prabhupāda said, “A birth here—what is that? Even the monkeys are taking birth. If they have sex life then they become these hogs, dogs, and monkeys. One may not know he is committing offence but he will still be punished.”  

To illustrate that ignorance is no excuse, he told me a story of how, in his early youth, he passed urine by a roadside, not realizing that he was outside a police station, and that  it was against the law. He began chuckling. “As I did it a policeman came: ‘Oh, what are you doing, passing urine here? Now we have a case.’ Next day I had to go to court and I was fined eight annas for passing urine in the street. So even if one is born in Vṛndāvana, if he simply lives like a gṛhamedhī he will suffer for it.” 

* * * 

Śatadhanya Swami sent a report from Māyāpur—his first communication with Śrīla Prabhupāda since he took sannyāsa at the Gaura Pūrṇimā festival. He has been out preaching on the boat, going village to village selling Gītar-ganas with nine gurukula boys. More recently he and Gargamuni Swami have been collecting for Māyāpur in Calcutta. Now his visa has run out and he has to leave the country and re-enter again. He asked whether he should leave and return right away so that either he or Jayapatāka Mahārāja can remain in Māyāpur while the other goes out to preach in Bengal, or whether he should go with Gargamuni Swami to the Middle East to collect funds for Māyāpur.  

He also gave a brief but encouraging report on Māyāpur development. He said that the work on the new long building is progressing well with the ground floor completed and the upper floor under construction. Contracts for plumbing and sanitary works will be signed soon. They have planted many flowers on the grounds and they have made a lawn with park benches on the northern side of the temple. He said that because of the recent publicity, “We are being flooded with people coming to see the temple and Śrī Śrī Rādhā-Mādhava.”  

He ended his letter with an invitation to visit, and a nice prayer. “Srila Prabhupada, we owe You everything; even for our very air of life, upon You, personally, we depend. Without You there can be no Kṛṣṇa consciousness, and without Kṛṣṇa consciousness, life is surely wasted and meaningless. All glories to You, Śrīla Prabhupāda, You are Kṛṣṇa’s Mercy jewel, Kṛṣṇa’s Mercy Incarnation and You are always beyond our limited and conditioned understanding.” 

Śrīla Prabhupāda was enthused by Śatadhanya’s book selling. “Please continue this program of preaching and distributing Gitar-gan as far as possible for this is our real business.” 

Pleased that many people are coming to the temple, he wrote, “It is very nice that this publicity has attracted so many people to see our mandir. This is wanted. But are you selling books from the temple?” 

As far as his visa problems go, Prabhupāda told him if he has an entry visa he should try to extend it, and he offered help. “What is the nature of your visa? I shall telegram you if something can be done from here.” 

Finally he responded to Śatadhanya’s humble submission of reliance. “As you depend on me I similarly depend on you, parasparatam. The brahmanas and ksatriyas should cooperate, that is the Vedic civilization. The hands and legs should cooperate with the brain in order for the whole society to work properly.” 

* * * 

Akṣaya prabhu and I are engaged in a running battle with the monkeys. They raid Śrīla Prabhupāda’s garden, wrecking the plants—especially chewing down the banana trees—and pass stool and urine everywhere. We have a system where I chase them from the garden and he waits to ambush them on the other side of the wall. 

So it was that just after lunch today I ran through Śrīla Prabhupāda’s sitting room carrying a big stick. He looked up with surprise and curiosity. “What is that?” 

“The monkeys are in the garden again Prabhupāda.”  

“Yes, beat them severely with big sticks and then they will stay away,” he said approvingly. He said that the system is to kill one and hang it by the heels in the garden and then no others will come. “Of course, we cannot do that,” he added. “But you can get one dummy and hang that.” 

As a result we contacted a local man and a dummy monkey now hangs upside-down from the back porch. 

* * * 

This afternoon some of Hansadūta’s men arrived with a bus and a van from Germany.  

Prabhupāda has encouraged Hansadūta to go to Assam where the man who donated this Vṛndāvana land has invited our devotees to hold programs. The gentleman says he will provide āśrama facilities for the devotees and make all the arrangements for the programs. Hansadūta Mahārāja is keen to go. 

* * *  

Over the last week or so, a Māyāvādī sannyāsī has visited Śrīla Prabhupāda several times. He is a handsome man in his mid-thirties, with long, curling, black hair and a beard, and he wears a bright orange smock down to his ankles. He goes under the name of Prem Yogi, and somehow he has become attracted to Śrīla Prabhupāda and his movement. He is a highly qualified scholar with a Ph.D. in both Sanskrit and Hindi and, despite his impersonal misunderstandings, he is submissive in discussion and is clearly drawn to Śrīla Prabhupāda, both philosophically and personally. 

Prabhupāda is happy to preach to him. He uses a sophisticated level of Hindi and Prabhupāda thinks he could do great service as a translator.  

Prem Yogi came again this evening, and after some discussion he agreed to Śrīla Prabhupāda’s suggestion that he move into our āśrama. He will return in the morning. 

September 11th, 1976

Prabhupāda’s health is not very good. He has been suffering from high blood pressure for several days, and today he has toothache. Indeed, he seems to be suffering a general decline in health and strength. At this time last year he was striding strongly down the road every morning for at least one hour and seemed quite full of vigor. Now he rarely takes such walks.  

Last December he once rose from his desk, radiant with youthful energy, and declared, “I am not an old man. I will never grow old!” Now, just the other day, as I followed him up the staircase to go up onto the roof, I watched as he strained to get to the top, pushing himself up the last few steps with his cane. He paused for a moment to rest and, half-turning to me, said with a smile, “Now I am old.” 

Harikeśa Mahārāja has also been noting the gradual change in Prabhupāda’s physical condition. He came during massage one day and watched as I kneaded Śrīla Prabhupāda’s arms and biceps. Seeing his soft flesh and muscle give easily under the pressure of my fingers, Harikeśa shook his head and said to me in sympathetic lamentation, “You don’t understand. Just a year or two ago those muscles were firm and tight.”  

Śrīla Prabhupāda just laughed. 

* * * 

Śrīmad-Bhāgavatam class was on Canto One, chapter seven, verse twelve, wherein Sūta Gosvāmī tells the assembled sages that he will begin the transcendental narration of Lord Kṛṣṇa, topics about King Parīkṣit’s birth, activities and deliverance, and relate the renunciation of the worldly order by the Pāṇḍavas. 

Śrīla Prabhupāda began by refuting the mistaken idea of the prākṛta-sahajiyās who think that Kṛṣṇa’s seemingly worldly activities, such as on the battlefield of Kurukṣetra, are different from His dealings in His Vṛndāvana-līlā. “They immediately jump to the Kṛṣṇa-līlā directly with the gopīs. And Kṛṣṇa’s activities in other field, they think it is useless. But that is not the fact; anywhere Kṛṣṇa is acting, that is transcendental. So superficially it appears that what a devotee has got to do with this battlefield? But battlefield or no battlefield, wherever there is Kṛṣṇa, that is transcendental. This has to be understood. Otherwise Śukadeva Gosvāmī, why he should indulge in describing how Uttarā’s pregnancy was saved by Kṛṣṇa, how the brahmāstra was thrown by Aśvattāmā? So Śukadeva Gosvāmī is liberated person, why he should indulge in these material things? No. Those who are advanced, they know that Kṛṣṇa’s dancing with the gopīs, that līlā and Kṛṣṇa’s playing as the leader of battlefield of Kurukṣetra, is the same; it is all transcendental. One should not make any distinction between the two.” 

Prabhupāda also refuted another misconception—that so-called Western mlecchas cannot become purified Vaiṣṇavas but will have to take another birth in a Hindu family before they can become pure. “Sometimes they say that unless the body is changed, how a caṇḍāla can become purified? Yes, body is changing. Dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā. Tathā means ‘like that.’ Every moment we are changing our body. This is dehāntara, Kṛṣṇa says, the greatest authority. How you can say there is no dehāntara? Suppose in my childhood I am born in a caṇḍāla family. But if by initiation, by taking shelter of a pure devotee, I become initiated, so dehāntara is there, going on. If I take initiation seriously, so in the next dehāntara . . . Not that somebody was European, or we take Europeans as mlecchas and yavanas. Yes, yesterday mleccha and yavanas, but he has changed his body, and after changing, if he’s initiated, then śudhyanti, he’s purified. So how this is possible we cannot understand, because Lord Viṣṇu’s energy is inconceivable. Unless you accept acintya-śakti of the Supreme Personality of Godhead you cannot understand; you have to accept. It is acintya, inconceivable, by us. But it is not inconceivable by the advanced devotees, or anything being executed by the Supreme Personality of Godhead, it is not inconceivable by Him.”  

* * *  

After Śrīla Prabhupāda’s breakfast nap he met with Saurabha, Dhanañjaya, Harikeśa Swami and Bhagatjī. Saurabha prabhu inquired whether he should design the  siṁhāsanas in Bombay so that they could be used for bathing the Deities whenever there was a festival, or whether he should make a special arrangement for bathing the Deities at the opening of the temple. 

Śrīla Prabhupāda told him that bathing the large Deities should be a one-time affair. Generally only the small Deities or śalagram-śilas are bathed. 

Harikeśa and Dhanañjaya said that on Janmāṣṭamī and Balarāma’s appearance day Nitāi dāsa had organized for the big Deities here to be bathed.  

“Terrible speculation,” Harikeśa said. 

Prabhupāda shook his head in irritation. “Therefore the color has faded?” he asked, adding, “He is a rascal.” 

Harikeśa recalled that he understood that the big Deities were never to be washed directly, and even if They were, They were to be covered with a plastic bag. 

“Why did you allow?” Prabhupāda asked Dhanañjaya. “Just see, this is the disease. Rascals they do not know.” 

In response Dhanañjaya said, “But everyone was listening to him. He was posing himself as the most learned in Deity worship.” 

“That he’s fond of,” Prabhupāda wryly observed. 

Dhanañjaya added that Nitāi was introducing Deity worship standards from the Hari-bhakti-vilāsa. “His idea was that we would become the most famous temple for bathing big Deities in Vṛndāvana.” 

Harikeśa however, pointed out that the Hari-bhakti-vilāsa states that a smaller set of Deities should be used for bathing functions. 

Prabhupāda tipped his head, adding that the bathing was not to be done on the siṁhāsana. “The Deity is taken out, then it is done. But that is very risky. You cannot do it. Don’t allow him. He is simply posing himself very learned, above everything. That is his ambition.” 

Returning to the discussion of the Bombay opening, Prabhupāda told Saurabha that the same priests who did our Hyderabad temple functions should be invited and that they would therefore decide the exact arrangements. He said that the Deities were not to be bathed on the altar, but rather, in front of it. “But if it is risky, you should not do,” he said. “Big Deity, we have got big Deity, huh?” 

“Yes,” Harikeśa confirmed. “They are very heavy, Rādhā-Rasabehari.” 

Prabhupāda asked what had been done in Hyderabad, and Harikeśa replied that the small Deities had been bathed. “Anyway,” Prabhupāda said, “we should not take risk at any rate.” 

Harikeśa added that Śrī Śrī Rādhā-Rasabehari had been moved to three different locations, causing great anxiety for the pūjārīs, because Śrīmatī Rādhārāṇī already has a slight crack in Her left arm.  

Prabhupāda again admonished the devotees. “This risk should not be taken at any gain. Never mind Hari-bhakti-vilāsa, this-vilāsa—no risk. You must always know; no risk. That is the first point, then we consult Hari-bhakti-vilāsa. Nobody can give reference to Hari-bhakti-vilāsa at risk. No, not at all.” 

His questions answered, Saurabha departed. As he left, Akṣaya prabhu informed Śrīla Prabhupāda that Prem Yogi had arrived with his luggage, and one of his friends.  

Pleased, Prabhupāda said that Prem Yogi should be given a place in one of the guest house rooms. He also told Harikeśa Swami to officially receive the men. “He’s got M.A., Ph.D., good man. This is etiquette.” 

A few minutes later Harikeśa returned, informing Śrīla Prabhupāda that the guest house room chosen was already occupied by another man and there was not enough space for three men. He suggested that the two new arrivals be given another room of their own. 

But Prabhupāda was practical and typically prudent; he said that one of the men could move into the brahmacārī quarters. “First of all, give them, then we shall see later on. Why immediately want facilities? Just now make them accommodated there, then we shall see what to do. That ‘First of all you stay here, then we shall see what is convenient to you.’ . . . At least you provide them two men there and one man with brahmacārīs, that’s all. Not that we can spare so many rooms. . . . Arrange everything. But don’t very easily give the other guest room, then it will be awkward like anything. Very cautious.” 

Then Dhanañjaya sought advice from Śrīla Prabhupāda about setting up a Deity-making business here in Vṛndāvana, a task Prabhupāda had set him on a previous visit, and which he was eager to pursue. 

Prabhupāda welcomed his interest, seeing it as a good way to keep the devotees constructively occupied. “Develop that business and give engagement. The women can live here for sewing. They must be comfortably situated. The women, they cannot feel very bad and stay; we do not want that. So they can live here in a room and work sewing. And our women who have learned, they can teach. Very simple.” 

He explained that Deities of Gaura-Nitāi and Rādhā-Kṛṣṇa, ranging in size from six to fifteen inches, could be cast in nearby Aligarh. He told Dhanañjaya to get help from Surendra Kumar Saigal, whose Aligarh-based company makes brass locks. Prabhupāda saw the idea as a good opportunity. Our men could finish the Deities, provide dresses and other paraphernalia, and then sell them to every ISKCON center. “There are hundred centers,” he calculated. “If you can dispatch at least one dozen pairs [to each center], you can make business for twelve hundred pairs. It will be very big business. And if they are displayed, people will like to purchase.” 

He said that we could have a shop in our temple here similar to the shops in Loi Bazaar, and he encouraged Dhanañjaya to use his own initiative. “Apply business brain. Everything I’ll have to tell you. Anyone who has got business brain, he can earn any amount of money. Incense, Deity, and then mukuṭa, then tulasī-mālā, then karatālas, some pañcapātrā—in this way. So this is the program I am giving, and if you can give some practical sense, it will be very nice profitable business.” 

When Dhanañjaya mentioned that some capital would be required to get things started, Prabhupāda assured him there was no shortage of funds. Telling him to work closely with Gopāla Kṛṣṇa and Bhagatjī, he said, “Capital there is no question; the question is how you shall utilize it, how you shall make profit. Capital, by the grace of Kṛṣṇa, you can take lakhs and lakhs, that I can arrange. If I say to the bank, they will have to give you, or I shall personally give you. There is no question of capital scarcity. So only thing is how will you utilize this capital and how you will make profit. You make that program.” 

Bhagatjī, who lived for many years in Aligarh and has many relatives there, asked Dhanañjaya if he understood how to utilize the funds.  

Dhanañjaya gave his assurance that he knew that he was required to make some return on the investment. 

Prabhupāda added, “No, return also gradually, not at a time. Because if you take 5,000 rupees, pay at the rate of 500 rupees.” 

Dhanañjaya had another question. “Many devotees were asking me if we could make a Deity of Your Divine Grace.” 

At this request Prabhupāda became a little bashful. “That is not very . . . that is not immediate, gradually. We shall see later on. You can make. That we shall see later on, not immediately. Immediately you make this arrangement.” 

Swtiching back to the original concept, Prabhupāda advised Dhanañjaya on the style of the Deities. He raised his arms above his head, and stretched his palms open with his fingers pointing outwards. He said that should be the pose for Gaura-Nitāi—Navadvipa-style. Rādhā-Kṛṣṇa should be Vṛndāvana-style, he said, with Rādhārāṇī’s right hand raised above waist-level, Her palm upwards and the thumb joined to the tip of Her index finger. 

Confident the venture would be a success, Prabhupāda said that there would be profit both materially and spiritually. “Very good business we’ll have. I want to introduce in every family. If they do not worship, let them keep as dolls. That will also give them inspiration. In this way be encouraged, and in full capacity do business and get others.” 

When Dhanañjaya mentioned that a Spanish brahmacārī had just arrived who was an expert wood-carver and had even brought his tools with him, Prabhupāda said that he should design a small, collapsible siṁhāsana which could be sold with each set of Deities. 

Dhanañjaya then took his leave, anxious to make arrangements for the business. 

* * * 

Śrīla Prabhupāda received several letters today with requests for him to initiate new disciples. One was a recommendation from Hansadūta Mahārāja for David Davidson, an intelligent Israeli in his early twenties. He joined the movement in Vṛndāvana several months ago. Prabhupāda happily accepted him, giving him the name Viṣṇudūta dāsa. 

Rebatīnandana Swami also recommended a couple of new devotees from Laguna Beach. While not mentioning the recent controversy, he said that Rāmeśvara Swami had visited recently and appeared satisfied with the standards there. He reported that they will be opening a “first class” Govinda’s restaurant next week, and he ended his brief letter with an expression of hope that Śrīla Prabhupāda’s health was improving. 

Accepting the new disciples, Prabhupāda wrote to Rebatīnandana Mahārāja, “Please impress upon the initiates the necessity of chanting 16 rounds daily on the beads and following the four regulative principles. And the brahmanas must become clean outside by taking bath regularly and inside by chanting the maha mantra. Avoid sinful life and spiritual life becomes easier. Without following these principles there is actually no possibility of spiritual life.” 

Śukadeva dāsa, the president of the Honolulu temple, also recommended several people for initiation. In his letter he expressed some anxiety over a comment about himself that he thought Śrīla Prabhupāda had made: “While you were in Hawaii, you related to Pusta Krishna Swami that I was hungry for power. Because of this statement, some of the devotees have lost faith in me as a temple manager. What should I tell them? 

“I pray that this letter does not disturb your translation work. I do not want to be known as a destroyer of your movement. I do not want in any way to impede this movement more than I already have. Please forgive me for any offenses I might have committed at your divine lotus feet, and please keep me steadfastly engaged in your divine loving service.” 

Śrīla Prabhupāda accepted the new initiates and added, “As far as the problems mentioned in your letter, especially the comments attributed to you, I may clearly say that I never said that. But the GBC is there and others also, so these matters should be decided by them.” 

* * *  

During massage time the famous magician, P. C. Sarkar came to see Prabhupāda. He showed Prabhupāda some photos and suggested that he could put on a show for the pleasure of Prabhupāda and the devotees. Prabhupāda agreed, and so at 4:00 p.m. many devotees, including the Gurukula boys, assembled in his darśana room. 

Śrīla Prabhupāda sat behind his desk and Mr. Sarkar stood to his left, facing his audience. Both were in a jolly mood, and for about twenty minutes Mr. Sarkar demonstrated many sleight-of-hand tricks, making coins disappear and then seemingly reappear from behind Prabhupāda’s ear. We were a little unsure at him using Śrīla Prabhupāda as his stooge, but Prabhupāda laughed brightly and so we also laughed along with him.  

As the show ended Śrīla Prabhupāda grinned broadly and issued his famous visitor a challenge. “Sarkarjī, I am a better magician than you!” 

Laughing, Mr. Sarkar asked, “Oh, how is that?” 

“You can make coins disappear,” Prabhupāda said, “but can you make birth, old age, disease and death disappear?” 

“No Swamijī, I cannot.” 

“Well I can,” Prabhupāda said. 

With a big smile on his face, Mr. Sarkar conceded defeat. “Yes, you are definitely a better magician than me.” 

All the devotees cheered loudly as Śrīla Prabhupāda and his guest laughed heartily. 

* * * 

There was more news about Nitāi later in the day. Gopāla Kṛṣṇa prabhu met Yogānanda dāsa, who has been renting a small house in Govardhana with Nitāi. Yogānanda told him  that for the last few weeks he had not seen Nitāi. Then today, just by chance, he saw Nitāi sitting in a train at the Mathurā railway station. Nitāi suddenly pulled out the Rs. 4,000 that he had been given in Bombay to purchase books for the library, and asked Yogānanda to return it to the temple. When Yogānanda asked him what he was going to do, Nitāi said, “Now I am going to Jaipur to say goodbye to Govindajī. Then I am going to Navadvīpa, and then I shall return to America because my wife has sent me a ticket.” Yogānanda affirmed that Nitāi has indeed left ISKCON.  

When Śrīla Prabhupāda heard this news he shook his head in disapproval. 

* * *  

The last edition of Blitz carried a very favorable article on Satya Sai Baba, making outrageous claims about his so-called “God-hood.” This evening Pradyumna and I met Śrīla Prabhupāda for a short while to discuss the writing of a letter challenging the yogi on various points. 

I read out some passages from the newspaper: “Baba personifies this philosophy, that God in man and man in God is the basis of religion. As he told me, ‘God is man and man is God. All of us have something of God, the divine spark, within us. All men are divine like myself, with the spirit embodied in human flesh and bone. The only difference is that they are unaware of this Godhood.’ ” 

Prabhupāda was quite disgusted. “Unaware. So God, how He’s unaware? Just see.” 

“They make God so cheap,” I said. 

Prabhupāda’s lip curled a little. “The rascal.” 

“And the next part is even worse,” I said, and continued to read: “For the doubting or confused minority, to which section I then belonged, Swamijī has this message: ‘Those who want to secure pearls from the sea have to dive deep to fetch them. It does not help them to dabble among the shallow waves near the shore and say that the sea has no pearls and that all stories about them are false. Likewise, if a person wants to secure the love and grace of the avatāra he must also dive deep and get submerged in Sai Baba. Then only will he become one with me and carry me in his innermost heart.’ ” 

“Everyone can say like that,” Prabhupāda responded. “What you have done as God?” He reiterated another quote from the paper, “God is an Indian,” and shook his head. “Making things very complicated,” he said, and then asked, “So, anything about us? He [the writer] criticized ‘God is an Indian,’ that is a criticism?” 

“No, no, this is a glorification,” I answered. “He’s a nationalist, so he’s saying God is an Indian, because it’s supposed to be very good.” 

“How God can be Indian?” Prabhupāda asked. “Then how he’s God? God must be for everyone.” 

I paraphrased more of the article, “He says here that he is the image of Kṛṣṇa incarnate. ‘They say that he’s Śiva and Pārvatī combined together. He certainly embodies both masculinity and femininity. Kṛṣṇa, as we read of Him in the scriptures, must have resembled Swamijī. His walk is that of a dancer floating in a graceful movement.’ ” 

Prabhupāda shook his head some more and said that he had heard enough. He moved to the garden and told Pradyumna, “So you write; I’ve already told you. I cannot speak now. You write, I have given you already hints.” 

Pradyumna began underlining various statements in the article and formulating a response. Before leaving Śrīla Prabhupāda alone in the garden to relax he went over some of the points. “Avyaktaṁ vyaktim āpannaṁ. He says, ‘I come from the formless.’ But Kṛṣṇa says anyone who says that is abuddha yaḥ.” 

Prabhupāda gave him another argument to use. “Besides that, He says in another place that as they pass through our existence . . . in the past we existed, now we exist, in future we shall continue; then when he becomes avyakta? Past, present, future—there are three times. So if every time he is person, when he becomes imperson? 

“And ‘God is an Indian,’ that is also rascaldom. He says, sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ yāḥ, ahaṁ bīja-pradaḥ pitā. So how He’s Indian? Throughout the whole universe, as many forms of body are there, He is the father. So how He is Indian?” 

Pradyumna quoted from Bhagavad-gītā 9:11, and Prabhupāda added, “Tanum āśritaḥ. This concept of Indian, European is there because you are a mūḍhā. Just directly charge him, directly. That ‘You are a mūḍhā, you are a rascal,’—immediately. Let him speak. And send it to the newspaper that ‘This letter we have sent challenging this rascal, let him reply.’ If he does not reply, silent, that means he accepts he’s a rascal.” 

Pradyumna added that Sai Baba claims that self-realization is God-realization.  

Prabhupāda responded strongly, as if talking to Baba himself. “But you are not self-realized. You are madman, rascal. How you can be self-realized? A madman cannot be self-realized.” 

When I observed that if Sai Baba was Kṛṣṇa before, how could he be disagreeing with what the Bhagavad-gītā says, Prabhupāda tacked on a punch-line. “You are not Kṛṣṇa. Because if you were Kṛṣṇa, then how you can be a rascal? Kṛṣṇa is not a rascal.” 

We left the garden and Pradyumna got busy writing up all the points into a letter. 

September 12th, 1976

Prem Yogi left this morning. Prabhupāda was a little disappointed, and thought that perhaps our philosophy is not agreeable to him. 

* * * 

Śrīla Prabhupāda’s Śrīmad-Bhāgavatam class was shorter than usual. He is still suffering from high blood pressure and speaking gives him a headache.  

Today’s verses narrated how Drauṇi, Aśvattāmā, the son of a brāhmaṇa, became degraded by accepting the occupation of a kṣatriya. Aśvattāmā decapitated the five sleeping sons of Draupadī and presented their heads to Duryodhana. Even Duryodhana, who lay dying after having had his spine broken by Bhīma’s club, was disgusted at this heinous act.  

In his class Prabhupāda described the psychology of the true kṣatriya: a warrior would never kill someone while they were sleeping. Rather, if the enemy had no weapon, a real kṣatriya would give him one, and then they would fight. “One must die. That decision is there. Unless one dies, the fighting will never stop. That is called vīra-gatim. If a kṣatriya dies in a fight, he gets the promotion of vīra-gatim; means he goes to the heavenly planets.”  

He said that those who died on the battlefield of Kurukṣetra while seeing Kṛṣṇa, attained their original spiritual forms. And those that didn’t see Him still went to heaven. “So fighting is not always bad. If it is dharma-yuddha, according to the prescribed rules, not whimsical fight, then there is gain. This science is lost. Now fighting means hooliganism, vandalism, guṇḍā-ism—that is not fight.” 

Commenting on the defeat of Duryodhana, Prabhupāda described the arrival of Lord Balarāma, Duryodhana’s guru. “Kṛṣṇa was neutral, but He was taking the side of Arjuna. He was driving the chariot. That means He was on the side of the Pāṇḍavas. But actually He was not fighting. So Balarāma also did not fight, and in order to avoid any parties, He was traveling all over India from different holy places, one place to another. So when He returned, He had some sympathy with Duryodhana. Because Duryodhana was His disciple to learn how to fight with this gadā, club. So when He came, fighting was going on. So just to show Him respect, they stopped fighting and everyone was silent, because the Pāṇḍavas knew that Balarāma was sympathetic with Duryodhana, and if He takes the side of Duryodhana, then everything will be spoiled because He is the Supreme Person. But He did not do so. He advised them, ‘My dear Duryodhana, I know you are a great fighter, you have learned the art of fighting. But you are not so strong as Bhīma.’ And He advised Bhīma, ‘My dear Bhīma, you have got the strength of ten thousand elephants, naturally you are superiorly stronger. So he knows the art better than you, and you are bodily stronger than him. So there will be no decision. Can you not stop? Unless one is dead, the fighting will go on, so what is the use? Nobody will be victorious, the fighting will go on. Better stop.’ 

“But they remained silent. Silent means they did not like the idea. Because Bhīma had many old grudges against Duryodhana, because when Draupadī was being insulted, they had to sit down silent, no protest. There were so many incidences—rivalry, insult and counter-insult. So they took the opportunity of feeding the old grudge by fighting. Everyone was determined, ‘I must kill.’ Duryodhana was determined to kill Bhīma, and Bhīma was determined to kill. So when they did not listen to the instruction of Baladeva, then Baladeva left the place. He went back to Dvārakā.” 

Prabhupāda said that Kṛṣṇa remained, in order to give Bhīma the idea how to kill Duryodhana. He told us how Duryodhana’s mother, Gāndhārī, was able to make her son’s body as strong as iron simply by her glance, due to the power of her chastity. She ordered him to come before her completely naked. Duryodhana complied, but as he went to see her, Kṛṣṇa suddenly met him and told him that he could not stand before his own mother naked and advised him to wear a loin cloth. Duryodhana did this, and thus when Gāndhārī removed her blindfold, she was upset because not all his body was exposed to her gaze. She asked him why he had disobeyed her instruction. When he explained how he had met Kṛṣṇa on the way, she knew there was no hope.  

Prabhupāda told us, “Then she began to smile, that ‘My attempt is failure.’ So Kṛṣṇa knew it, that part which was covered, that was not turned iron. The other parts turned into iron on account of seeing by Gāndhārī. So in this fight Kṛṣṇa hinted Bhīma that, ‘You strike here. That part is not iron-ized.’ Although it is against the regulative principle to strike the opponent party below this waist, Kṛṣṇa advised that ‘Unless you transgress this law, you cannot kill him.’ So he was stroken below the waist, and he was not killed, but his waist was broken. Therefore it is said vṛkodarāviddha-gadābhimarśa. Then he died. This is mentioned here.” 

Prabhupāda went on to explain that only an unalloyed devotee can understand Kṛṣṇa in truth. “You cannot understand Kṛṣṇa simply because you are a learned Sanskrit scholar. You are a rascal. Kṛṣṇa is not so easy to be understood by scholarship or Sanskrit language. Don’t commit this mistake. Kṛṣṇa is understood by a person to whom Kṛṣṇa reveals. That is the understanding. This is completely said: nāyam ātmā pravacanena labhyo na medhayā. Because you have got a fertile brain, you have studied so much, therefore you’ll be able to understand Kṛṣṇa? No. If Kṛṣṇa reveals to you—then you’ll be able. That revelation is possible when you are a devotee; otherwise, it is not possible. 

“So we have to wait for that opportunity when Kṛṣṇa reveals. How that revelation is possible? Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. By sense perception or sense speculation you cannot. Nāmādi. Even the chanting of Hare Kṛṣṇa mantra you cannot understand. Nāma, rūpa, līlā, parikara, vaiśiṣṭya—everything. You cannot understand with these blunt senses. Then how? Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. When you engage your senses, purified senses. Purified senses means when the senses are engaged in the service of the Lord—everything—then you can understand Kṛṣṇa.” 

He concluded the class by explaining that because the Pāṇḍavas were pure devotees, Kṛṣṇa took their side and they therefore became victorious. 

After the class, as Śrīla Prabhupāda sat for a few minutes in his room waiting for breakfast, I asked him about Duryodhana’s relationship with Lord Balarāma. I was puzzled how an apparent demon like Duryodhana could be favored by the Supreme Lord Baladeva, and even taught how to fight with a club by Him. “Was Duryodhana actually a devotee playing the part of a demon?” I asked. 

“Yes,” Prabhupāda told me. “Otherwise Balarāma could not have been favorable to him.” 

* * *  

There was discussion on Nitāi’s departure again today. Prabhupāda expressed strong displeasure about his propaganda that unless you chant sixty-four rounds daily you cannot go back to Godhead in this life. “We don’t mind if you chant sixty-four rounds. That is good if you can do it. I never said only sixteen; sixteen is the minimum. You must do that. But the difficulty is that some of them (our devotees) cannot even chant sixteen, so how they will do sixty-four? If you can do sixty-four then do it, but why do you have to go to New York to chant sixty-four? Why leave Vṛndāvana? Vṛndāvana is the best place to chant sixty-four rounds, but you are going to Jaipur ‘to say goodbye to Govindajī.’  

“ ‘You rascal! Get out! You cannot stay here!’—that is Govindajī. Just to save this rascal from going to hell by his bad association, Kṛṣṇa is forcing him to leave—‘You cannot stay here. Get out!’ It is Kṛṣṇa’s mercy he is made to leave and give back the Rs. 4,000. One minute later and he would have been missed on the railway station, and he would have kept the money. It was Kṛṣṇa’s arrangement.” 

* * * 

A telegram arrived today from Śatadhanya Swami in Māyāpur. Bhakti Vilāsa Tīrtha Mahārāja, the head of the Caitanya Gaudiya Math, has died. The telegram said that his followers plan to put his body in the bhajana-kuṭīra of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura and that ISKCON is protesting. 

Prabhupāda shook his head in disapproval. “Why are they protesting? We should not become involved unless other Godbrothers have asked. Unnecessarily becoming involved. It is not our business; let them do as they wish. We had nothing to do with him when he was alive and neither shall we have anything to do with him now he is dead. Send a telegram to that effect.”  

Thus Harikeśa Mahārāja sent a telegram back to Śatadhanya Mahārāja which read simply: “Stay out of Tirtha Maharaja’s affairs, alive or dead. A. C. Bhaktivedanta Swami.” 

In other mail, Śrīla Prabhupāda received a letter from Vikas K. Misra, the son of one of his childhood friends, Dina Nath Misra. Vikas informed Prabhupāda that Dina Nath died from a heart attack two months ago, on July 16. He said, “I am writing this letter to you as you know my father for a very long time and he held you in very high regard, veneration and great esteem as the torch bearer of Krishna conscious movement and as a pioneer in propagating the word of the Lord. I request you to pray for him and keep a kindly eye on us and provide us with spiritual guidance and solace in our hour of need. 

“All of us pray for your long life so that the Lord keep you in good health and long life to propagate His word and provide solace to the suffering humanity.” 

Śrīla Prabhupāda replied, “I am very very sorry to learn that your father has expired. Your father was my class friend and neighborhood friend. During the time of your grandfather your whole family was living at Varanasi Ghose St. Our residence was on the same street and because we went to the same college, Scottish Church College, and were in the same class, we were very intimately connected since 1916, more than 50 years. 

“Naturally I am very very sorry to learn the death news of your father, my beloved friend. So offer your mother my condolences for the bereavement, but there is nothing to be very sorry for. According to Bhagavad-gita your father has not died, he has changed his body, na hanyate hanyamane sarire. 

“Certainly I shall pray to Krishna for his better situation in the next life. Offer my blessings to your children and wife and I hope that this meets you in good health. I will most probably be in Calcutta in December next and I shall be glad to see you at that time.” 

Dr. Wolf-Rottkay sent a short letter entitled “STATEMENT AND CONFESSION TO PRABHUPADA.” He wrote, “Occasional short—in fact very short—glimpses of the truer import of Spirituality make me realize that my approach to the Master’s Transcendental Message is still largely intellectual, in other words, speculative—and therewith on the material level. 

“I hear that a lifetime, even, is generally too short a time for a completion of the TASK—the task of Self-Realization. What, then, of a few years of old age with a materialistically programmed mind, I ask myself. As the Master says, a devotee has to expect a whole lifetime of struggle with the never-ceasing impacts of Maya. Considering this I feel humbly grateful to have come what little way I have by the Mercy of the Lord. May He allow me to struggle—for Him.  

“In gratitude and devotion, W. H. Wolf-Rottkay; disciple.” 

Śrīla Prabhupāda is always pleased to hear from Dr. Wolf and he appreciates that such a learned scholar has sincerely taken up Kṛṣṇa consciousness. He sent back a short reply of encouragement. 

“Yes, this attitude will help you. Always pray to Krsna humbly and He will surely help you, tesam satata yuktanam bhajatam priti purvakam dadami buddhi yogam tam yena mam upayanti te, to those who worship Me with love, I give them the intelligence by which they can come to Me.” 

Cittahari dāsa, the newly-appointed temple president in Auckland, New Zealand, sent a letter recommending first initiation for two devotees. He also mentioned that he was due to receive $30,000 soon, and wanted to know what he should do with it: “In the Teachings of Lord Caitanya you cite the example of Rupa Goswami’s distribution of his wealth. Is this the way we should distribute our wealth or should it all be surrendered to the Temple?” 

Prabhupāda accepted the candidates for initiation and he advised Cittahari to send his money to Rāmeśvara Swami in Los Angeles for deposit in the ISKCON Māyāpur Vrindavana Fund account. 

Gurudāsa Swami wrote to Śrīla Prabhupāda about the success his Krishna-Balaram traveling saṅkīrtana party has had in Poland. He said that the people were very receptive and he praised the work already done in the Eastern Bloc countries by Harikeśa Swami, saying he would like to help him with future programs there. Gurudāsa said he is supposed to arrive back in Vṛndāvana within a month or two, and he will give his van to the temple to use for saṅkīrtana. 

Most of his letter, however, was about the loss of his tridaṇḍa. He had checked it as hand baggage at the Warsaw airport but it never made it on the plane, and the airline claims it is lost. So he wanted to know whether: 1) he should sue the airline and try to recover it; 2) make a new one (in which case he asked if Śrīla Prabhupāda could hold it and thus bless it); or 3) just forget about it. 

Prabhupāda first gave advice about his monk’s staff: “As far as your danda goes if it is too troublesome to carry there is no need for it. Lord Caitanya’s danda was broken by Nityananda Prabhu and He never carried it again. But if you want you can make another although for preaching purposes it may be dropped.” 

Most of his response, however, was to the news of Gurudāsa’s preaching efforts. “I am very very pleased with your preaching in Poland and you should continue this program with full enthusiasm. Your coming to Vrindavana is not so important and it may wait. Please expand this program more and more for there is a very good and favorable field there. Try and start a center there, it seems possible. Continue this program of kirtana and prasadam for this will conquer their hearts as they have never experienced anything like it before. I know you are a sincere preacher and they will appreciate your good vaisnava qualities. Please send me reports of your future successes. Thank you very much.” 

Finally, Harikeśa Swami read out to Śrīla Prabhupāda an enthusiastic letter he had personally received from Dvārakeśa dāsa, who is now in Yugoslavia. Dvārakeśa prabhu has been preaching there along with Prabhujaka dāsa, with considerable success. They held programs on the beach in Split, and later, when the weather turned bad, they did many home programs. They celebrated Janmāṣṭamī and Vyāsapūjā there, and reported that many people have been giving donations of food. There was even a favorable article about them in the local newspaper. They have sold most of their books and he expressed confidence that many young intellectuals will join us. They have now moved to Dubrovnik. Dvārakeśa is Hungarian and he said he was able to preach to forty Hungarian tourists, who bought three Gītās and promised to arrange programs for them in Hungarian universities and colleges. 

But their endeavors were also clouded with trouble from officials. “The polis arrested us the last day (2 days ago) in Split, because two different persons reported us. They searched through the car, and they found everything. But instead of making trouble for the records, books, etc. they were satisfied that they could not find the things they were looking for: weapons and drugs. One man reported that we make propaganda which is against the will (way) of the Yugoslavian state. Therefore the polis suggested us to leave Yugoslavia. In the same time they said that so far we didn’t do anything far out for what they can throw us out, but they suspect what we are doing, so we shall leave they said. We came to Dubrovnik and today we were arrested by the polis again; they searched through the van again and after three hours we were free again. I think soon we get used to it, that some hours of the day we spend at the polis station.” 

He ended optimistically: “The enthusiasm is great, I think we work together nicely, with Prabhujaka, we would like to continue this program. How is Srila Prabhupada? Please write some nectarean news about him.” 

Śrīla Prabhupāda was extremely happy to hear about their efforts, and he dictated a letter of encouragement to them: “I have noted your letter of August 23, 1976 addressed to Harikesa Swami and have noted the contents with pleasure. Please continue your program of preaching in Eastern Europe for this program is very pleasing to me. You should be supplied all funds for this program by the local GBC men there in Europe. This program is very important.       

“People are suffering greatly presently due to having lost all proper vision. They are completely without knowledge as to what is the real purpose of life. They have forgotten what is the real purpose of life. It is up to you to reestablish their lost relationship with Krsna by being sincere to preach the message of Krsna purely by yourself following the instructions of the Lord and his bona-fide representative, the spiritual master. If you follow nicely our Krsna conscious program and preach to these unfortunate people, surely Krsna will recognize your very nice service as He states in Bhagavad-gita, na ca tasmad manusyesu kascin me priya krttama, whoever preaches this message of Bhagavad gita is considered by Me to be the most dear. So continue on this way, you have my full approval and support.” 

Harikeśa Mahārāja discussed with Śrīla Prabhupāda some of the practical problems in keeping the Eastern European program going. In the course of their exchange, Prabhupāda revealed the radical steps he was prepared to take to ensure that this preaching go on. 

Harikeśa began to explain that, apart from the risks involved, a big obstacle was a lack of funding. He said that even something as basic as finding something to eat was a major difficulty. 

“So if there is nothing else, you can eat meat if you have to,” Śrīla Prabhupāda told him matter-of-factly. 

Harikeśa’s mouth dropped open a little bit and his eyes widened. Not knowing if Prabhupāda was serious or not, he tried to ignore what he had just heard and continued to say that even if he had money, there was nothing to buy. 

Completely serious, Prabhupāda again told him, “So if there is difficulty, you can take meat.” 

Harikeśa stopped. He appeared dazed as he contemplated the possible implications. “But Prabhupada, what about my consciousness?” 

“Damn your consciousness,” Prabhupāda replied. “You must go on preaching.” 

* * *  

Since being instructed by Śrīla Prabhupāda to begin a bullock cart traveling saṅkīrtana party, Lokanātha Mahārāja and his men have been busy here in Vṛndāvana acquiring all the materials they need. Turīya dāsa, the Vṛndāvana temple head pūjārī, gave them his own twelve-inch, brass Gaura-Nitāi Deities. They have obtained a trunk full of Prabhupāda’s books in Hindi, as well as various types of food supplies and pots and woks to cook in. Lokanātha Mahārāja has had a flyer printed for distribution to the villagers. It introduces the party, explains its purpose and informs the reader that they are headed across the country to reach Māyāpur by the next Gaura-pūrṇimā. 

Today was the appointed day of their departure from Vṛndāvana, and before setting off they performed a pūjā to inaugurate the party. They held a kīrtana and broke a coconut, and then the whole group of about ten men gathered in Śrīla Prabhupāda’s room at 4:30 p.m.  

They are mostly young Indian men, including Lokanātha’s cousin Gaurasundara, Ātmatattva, Abhayāśraya, Siddhārtha and Kṛṣṇanāma prabhus. The small number of Westerners include Huṇkāra and Caturmūrti prabhus from Columbia and Brazil respectively, as well as Ravi prabhu from England. 

Lokanātha Mahārāja offered Śrīla Prabhupāda a plate of broken coconut, who graciously popped a small piece in his mouth, and then gave one to each of the men. 

Prabhupāda glorified the simple village life and told Lokanātha Mahārāja that M. K. Gandhi had the right idea, although he did not know how to implement it. Gandhi had thought that by providing modern amenities, such as flushing toilet systems, people would be induced to remain in the villages. “Therefore it failed. Because they had no engagement, so why they should remain in the village? There are so many attraction in the city, and they get money. The factory-wallas, they’re inviting, ‘Come here. You shall get twenty rupees per day.’ Why shall he remain in the village?  

“So if you can organize in the villages, they are interested in chanting Hare Krsna mantra and getting nice prasādam, then . . . One must have some attachment. In the city there are so many artificial attachments. So on what ground they’ll remain in the village? Mind, always remember this: unless you have got some attachment, there is no possibility. Gandhi’s program was very nice, village organize so that they may not come to the city and help the capitalists. Remain satisfied in the village. But where is that satisfaction? That is the failure.” 

Lokanātha nodded. “If they add the holy name to their lives, they will . . . ” 

“Yes,” Prabhupāda affirmed. “If they could understand that; that will be helpful if you chant. Therefore Śrī Caitanya Mahāprabhu’s statement will never be false: ceto darpana marjanam. If they chant Hare Kṛṣṇa mantra, then gradually the dirty things accumulated within the heart will be cleansed. And if he comes to the understanding, clear idea, that ‘I want to eat something, and my necessities. So if I get my primary necessities of life, and satisfaction of mind, then why shall I go to city?’ That they can have very easily. If they follow the instruction of Bhagavad-gītā, that ‘Your first necessity is food.’ So produce food here. Kṛṣi-go-rakṣya-vāṇijyam. And you’ll find here so much land is lying vacant. Because they have gone to the city for twenty rupees daily to manufacture Goodyear tire. And who will work here? Now I have seen in Delhi, the government is advertising, ‘Go back to the village.’ Rascal, you are manufacturing wine and keeping them engaged whole day in the work. So after being tired, he requires some wine. And why he’ll go? And no spiritual education, no cleanliness. Simply inviting, ‘Go to the village,’ they will go?” 

Lokanātha suggested that it was just propaganda on the part of the government, but Prabhupāda explained, “They’re thinking that ‘So many people are coming to the cities, how we shall provide them?’ That’s a problem. After all, government has to supply them rations. Where is so much foodstuff? And if they are not supplied, then there will be resentment. That’s a fact. What they are doing in the city, so many scooter, gongongongon, going here and there? Actually no engagement. The girls are loitering in the street by dressing. It will become more and more problems, city life.  

“So this is the solution, that they must go back to the village. But they are trained up to enjoy the facilities, so-called facilities, of the city. They are not going to village. But if we can introduce this hari-saṅkīrtana, and if they have little taste, that is success. It’s a great program. And that taste will come—ceto-darpaṇa-mārjanam. If he simply becomes little sober that ‘I want to eat, I have to sleep, I want some sense enjoyment and defense. So if I can get easily in the village, why shall I go three hundred miles away?’ Just keep in mind the psychology.  

“So that simple life will be possible if one is bhakta. Bhaktiḥ pareśānubhavo viraktir anyatra syāt. Only by devotion, not by otherwise. Not by artificial means, by manufacturing toilet. Only bhakti. If they get little attachment for Kṛṣṇa, the questions will be solved automatically, and they will be happy. Undoubtedly. That is the Caitanya Mahāprabhu’s first instruction. Ceto-darpaṇa.” 

Lokanātha expressed his own realization. “I come from village, and I’m happy now as I have taken to holy name and prasāda. Half of these boys are from villages, they’re chanting and they’re so happy and they’re going back to village.” 

Prabhupāda smiled in encouragement. “Very good life, the village life, provided he has got proper engagement. Otherwise his mind will be disturbed, and he’ll seek after wine, after women, after this, after that—devil’s workshop.” 

Ravi asked whether it was more difficult to grow vegetables now that people are not performing sacrifice. 

“What is that sacrifice?” Prabhupāda asked him. 

“Chanting the holy name,” Ravi answered. “Doesn’t that make it more difficult to live? The weather, everything, is so disturbed?” 

Prabhupāda agreed. “This is yajña. Yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ. Su-medhasaḥ, those who have got brain substance, they perform this saṅkīrtana-yajña. Those who have cow dung, they cannot. One who has got brain substance: yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ. And alpa-medhasa; there is another word, tad bhavaty alpa-medhasaḥ. Those who are alpa-medhasa, they want to bring . . . Just like in name, Gītā-yajñas. There is no yajña, they are manufacturing some ideas. Because other yajñas are not possible in this age. First of all, there is no yajñika-brāhmaṇa, there is no ingredients. So therefore this is the yajña: Yajñaiḥ saṅkīrtana-prāyaiḥ. This is quotation from Bhāgavata. Simply chant, and engage others in chanting. That is first class yajña, recommended.” 

Ravi started to ask how they should keep the village people engaged, but Prabhupāda cut him off and indicated Lokanātha Mahārāja with a tip of his head. “That he’ll guide you, you do not know. He is from village, he knows. Village or no village, wherever you chant, people will come. That is a fact. Either you chant in Calcutta Maidan or in the village. India is still alive in that sense. We have seen it, we have experience. Wherever we have chanted, people have come.” 

Lokanātha said he had heard that thousands of people turned out when Prabhupāda visited the small village of Sanand in Gujarat last year, and Prabhupāda nodded. “Yes. Village, if you go out they will come like anything. Even in the city we have got experience. In Calcutta we did Maidan, 30,000 they were coming. They could not understand English, still they are coming, simply by kīrtana. Hansadūta was performing kīrtana, and all the Bengali ladies coming from outside Calcutta by train, and they’re praying. Still India is alive. And I was speaking in English mostly. Also in Delhi. Still ladies are sitting.” He laughed and said, “What they’ll understand English? But that kīrtana was so attractive, they sat down only for kīrtana.” 

Lokanātha observed that nobody outside ISKCON does kīrtana and Prabhupāda shook his head. “What do they know? What they’ll do? All rascals, fools.” 

“Even some religious organizations are there,” Lokanātha went on, “but nobody . . . ” 

“They do not know what is religion,” Prabhupāda said strongly. “They have no faith in God. This is their position. All bogus. I say it, challenging, do they know what is God?” 

He asked another visitor, Mr. Gupta, whether people in general know what God is. 

Mr. Gupta said he thought they don’t; they only respect God out of fear. 

“That’s all right,” Prabhupāda said. “That is also good. Ārto arthārthī, that is good. But still they do not know what is God. They have simply heard the name of God, there is God. That is good also, than the rascals who deny the existence of God. So in comparison to them, they are very good. At least they accept there is something as God. God is good, God is kind, God is . . . But what is God they have no idea. That’s a fact; that they do not know. Either the nonbelievers or believers, both of them, they have no idea of God. This is the first time, perhaps, in the world we are introducing, ‘Here is God, Kṛṣṇa.’ ” 

Lokanātha complimented Śrīla Prabhupāda that he had given us Kṛṣṇa’s complete address, including His telephone number. 

Prabhupāda nodded and asked Dhanañjaya, “Now you are coming from Christian community. Did you have any idea of God?” 

“Just God is great,” Dhanañjaya said. 

“But what is that great?” Prabhupāda asked. “What is God you do not know. We know. Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya. ‘There is no more greater principle than Me.’ That is great. How you are great? Aham ādir hi devānām. ‘I am the origin of all the demigods.’ Next how you are great? Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. This is their ignorance. They have simply heard God is great, but how He is great, that they do not know. Here is God personally speaking, ‘Yes, I am great in this way.’ Vedānta says janmādy asya yataḥ. That is greatness—the original source of everything. So we are presenting God, ‘Here is God.’ Kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ. There are other incarnations, but kṛṣṇas tu bhagavān svayam. That’s a fact.  

“So try to present the real fact. It will be effective. If there is real reality, just like first-class pure ghee—if one tastes, he’ll hanker after. Without any advertisement, by the taste of the ghee, it will go on. Is it not? If you put little pure ghee on the rice, it will be so tasteful, that he’ll want it again. But give the pure thing. Kṛṣṇa is the Supreme Personality of Godhead, try to give Him to the people. And how to take it? Hare Kṛṣṇa. He hasn’t got to pay anything. God has given him the tongue. Induce him, ‘Chant Hare Kṛṣṇa.’ And that is the beginning. Sevonmukhe hi jihvādau. It begins from the jihvā. So people will be surprised, ‘How God consciousness begins with jihvā?’ That they do not know. Śāstra says sevonmukhe hi jihvādau. Jihvā, the tongue, is the beginning of Kṛṣṇa consciousness, God consciousness. People are surprised, they think the mind, speculative mind is the beginning. No. Śāstra says tongue is the beginning. Muni means speculator. Manorathenāsati dhāvato bahiḥ. If one is speculator he will be on the material field. Asato mā sad gamaya. ‘Don’t remain in the asat. Come to the reality.’ That reality begins from the tongue. Jihvā ādi, ādau. So give them chance to chant Hare Kṛṣṇa and give them chance to taste prasāda. That’s all. Utilize the tongue, primarily.” 

Quoting the first verse of Lord Caitanya’s Śikṣāṣṭaka, Prabhupāda told Lokanātha that education and philosophy were not required, just chanting and eating prasādam. “But follow the Caitanya Mahāprabhu’s instruction and become guru. If they have got little brain, then kṛṣṇa-upadeśa. Otherwise, Hare Kṛṣṇa upadeśa, that’s all. Chant Hare Kṛṣṇa— very simple. The preacher does not require to be very highly educated. If he follows simply Caitanya Mahāprabhu’s instruction, yāre dekha tāre kaha kṛṣṇa-upadeśa, then he’s successful. No ostādi.” 

Lokanātha translated ostādi: “Flowery language.”  

Prabhupāda emphasized that they should simply present the idea that is God is great. “Nobody can defeat Him, nobody can go beyond Him. Asama-ūrdhva. Nobody is equal to Him, nobody is greater than Him—that is God. If God has a competitor, then what is the God? God has no competitor; everyone is down. Asama, not equal; not ūrdhva —then down. Three things are there. Equal, upper and lower. So there is no upper and there is no equal. Then all lower. Then He’s the supreme controller, īśvara parama. In the lower level there may be īśvara, but they are not parama. Subordinate.” 

Lokanātha quoted from Caitanya-caritāmṛta: “Ekale īśvara kṛṣṇa āra saba bhṛtya.” 

Prabhupāda tipped his head from side to side in agreement. “Āra saba bhṛtya. God is one and all others, they are subjects. Nityo nityānām. Why these two words are used? Nityānām. Everyone is nitya, but He’s the supreme nitya. Cetanaś cetanānām, He’s not dead body, dead matter—[He is] cetana. Nityam, just as the Himalaya parvata is standing forever—no cetana, not living. Himalaya parvata may be very big, the sky may be big, but it is not cetana. Therefore this word is used: cetana, living. Nityo nityānāṁ cetanaś cetanānām. What is the difference? That one nitya is providing, maintaining all other nityas. That is God; God is great, that is the meaning.” 

Lokanātha promised to write regularly and keep Śrīla Prabhupāda informed of their efforts. 

“Yes. Go to village to village,” Prabhupāda encouraged them. “It is very noble attempt. And if you sincerely preach Kṛṣṇa will [give intelligence] . . . buddhi-yogaṁ dadāmi taṁ yena mām upayānti te. There is no doubt.” 

Prabhupāda gave the party some practical advice, telling Lokanātha that the bullock cart should have rubber tires. He also explained where they should park when they enter the villages, and how to collect food for distribution.  

Ironically, the only thing the party lacks is an actual bullock cart and bullocks. Nevertheless, in their enthusiasm to preach they set off, hopeful that they will collect sufficient funds on the way to buy the rest of the equipment. One of Hansadūta Mahārāja’s buses dropped them off at a village ten kilometers down the main Delhi-Agra road. From there they will hitch-hike from village to village towards Agra. 

September 13th, 1976

Hansadūta Mahārāja has asked Śrīla Prabhupāda if he can record him singing some bhajanas. He wants to make a record for saṅkīrtana distribution. Prabhupāda has agreed, despite the fact that he has great difficulty speaking very much at the moment due to his high blood pressure. So at about 6:00 a.m. this morning, Hansadūta set up some simple recording equipment in Śrīla Prabhupāda’s bedroom. His Divine Grace played the harmonium and recorded Hari Hari Biphale. Harikeśa Swami accompanied him on mṛdaṅga and I played the karatālas. 

* * * 

Prabhupāda’s classes are becoming noticeably shorter. His high blood pressure makes it a strain for him to speak for an extended period. Still, long or short, his speaking is imbued with the same depth and power, and his realizations illuminate the text and the hearts of the devotees.  

This morning’s verse described the lamentation of Draupadī for her five dead sons. Prabhupāda began by making a social observation. “Draupadī’s five sons were killed—five sons by five husbands. You know the history of Draupadī. She had five husbands, which is forbidden nowadays; although in some hilly districts still this system is current, that one woman has five or six husbands. This practice was there even in high circle; that is now forbidden.” 

He told us how Draupadi came to have five husbands. “So when Draupadī was gained by Arjuna, the five Pāṇḍavas were in the forest incognito. So when they came to their mother in jubilation, they exclaimed, ‘Mother, we have got a very nice jewel.’ So mother said, ‘All right, my dear sons, enjoy it, all of you, five.’ So on the order of mother they accepted Draupadī as a common wife. But that does not mean she had many sons—only five sons. By the five husbands, one son. That is also another system. Not competition that each husband will produce dozens of children, no.” 

Prabhupāda said it was natural for Draupadī to lament. Even though she and her husbands were directly connected to Kṛṣṇa, they still had to undergo suffering. “Not that because one is Kṛṣṇa conscious there will be no material suffering; actually, those who are Kṛṣṇa conscious, they have no material suffering. Although it appears that they are suffering, they are not suffering. They can accept any so-called suffering and accept it as mercy of Kṛṣṇa. Tat te ’nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam. And he rather thanks Kṛṣṇa, that ‘I had to suffer many more times, but You have minimized it, giving me little suffering. So it is Your mercy.’ And if anyone lives on that attitude—everything taken as Kṛṣṇa’s mercy—then he is guaranteed to go back home, back to Godhead. Mukti-pade sa dāya-bhāk. Dāya-bhāk means his going back to home, back to Godhead, is exactly like the inheritance of property by the son. We should learn from the Pāṇḍavas that Kṛṣṇa was always present with them, still they had to suffer so much material tribulations. They were never unhappy, neither they requested Kṛṣṇa that ‘My dear friend Kṛṣṇa, You were always with us, still we had to suffer.’ Never expressed that. That is pure devotion. Never try to take benefit from Kṛṣṇa, simply try to give benefit to Kṛṣṇa. This is pure devotion.” 

To further illustrate his point he said, “Perhaps you know that once upon a time Rūpa Gosvāmī desired that ‘If I would get some nice foodstuff, I would have invited Sanātana Gosvāmī and cook some nice food.’ He desired like that. They were living in Vṛndāvana, here and there, under the shade of a tree. They had no stock, nothing. So one very beautiful girl came and offered rice, dāl, ghee. She said, ‘Bābā, we have got some festival.’ In this country they address saintly person as Bābā. So she offered so many things, and he immediately invited Sanātana Gosvāmī—they were living separately. And Rūpa Gosvāmī was very good cook also, so he prepared very nice preparation and offered to Sanātana Gosvāmī prasādam. So Sanātana Gosvāmī astonishingly inquired that ‘Where you got all these nice things in this forest?’ So he told the whole story, that ‘In the morning I desired, and in just a few hours time, little time, one very beautiful girl came and offered this ingredients.’ So after hearing the description of the beautiful girl, Sanātana Gosvāmī could understand that she was Rādhārāṇī. So immediately he chastised Rūpa Gosvāmī, that ‘You have taken service from Rādhārāṇī. This is not good. We are trying to give service to Rādhārāṇī, and you have taken service from Rādhārāṇī.’ 

“So this is Vaiṣṇava consideration. They are firmly determined not to bother Kṛṣṇa with anything. Simply to serve Him. Ānukūlyena kṛṣṇānuśīlanam. Similarly, Kṛṣṇa also finds opportunity when to serve His devotee. This is the reciprocation. The devotee wants to serve Kṛṣṇa without any return, and Kṛṣṇa also wants to serve devotee whenever there is opportunity. This is the transaction of love: not to take anything return.” 

Yet although the Paṇḍavas were such brilliant examples of surrender to Kṛṣṇa, Prabhupāda went on to tell us that here in Vṛndāvana there were devotees whose devotion went even beyond theirs. “The topmost surrendered devotees are the gopīs. There is no more higher exalted devotees than the gopīs. Therefore Caitanya Mahāprabhu recommended that the gopīs, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. There is no better type of worshiping Kṛṣṇa than the method by which gopīs worship Kṛṣṇa. Their love was so intense that they did not care for any family, any honor, or any prestige—nothing. That is the highest, topmost loving stage of Kṛṣṇa. And Kṛṣṇa also loved the gopīs, so much so that Kṛṣṇa asked them that ‘You cannot expect any return from Me for your ecstatic love. I cannot give you. It is beyond My power.’ So they purchased Kṛṣṇa. And the topmost gopī is Rādhārāṇī. So we should not consider these gopīs’ dealings with Kṛṣṇa as ordinary material dealings.” 

* * *  

Some news came today about Africa. Brahmānanda and Cyavana Mahārāja’s have written to Tamal Krishna Mahārāja and Bhagavān telling them not to come there as everything is all right. So they did not go.  

Prabhupāda said this was disturbing news. He is very concerned about our affairs in Africa and the behavior of his two leaders. In the late evening, as he climbed the back staircase to his room on the roof, he again said that the situation should be investigated. 

* * *  

We have not seen Caraṇāravindam prabhu in Prabhupāda’s garden for a few days. Śrīla Prabhupāda noted his absence in the evenings and asked me to enquire where he was. So today, as I gave Śrīla Prabhupāda his noon massage, I informed him that Akṣayānanda Mahārāja had ordered Caraṇāravindam to leave the temple. 

“Why?” Śrīla Prabhupāda asked with concern. 

“Well, Mahārāja said that Caraṇāravindam was too eccentric. Apparently he causes trouble in the āśrama. Akṣayānanda said he was always arguing with him and refused to do what he was asked. So he kicked him out.” 

Prabhupāda was not at all happy to hear the news. “How is it that Akṣayānanda can send him out?” 

“Well, he’s the temple president,” I said. “So I guess he felt that he couldn’t have anyone in the āśrama who wouldn’t follow his instructions.” 

“The best servant is the best leader,” Prabhupāda said, talking about Akṣayānanda. He was clearly perturbed by what he felt was a misuse of position by Akṣayānanda. “Why did he send him away? Even if there was some difficulty, he was doing service for me, looking after my garden. Now who will do it?” 

I had anticipated that Prabhupāda would want to know what other arrangements had been made for the garden’s upkeep, and so I had asked Akṣayānanda if he had a replacement. Now I informed Prabhupāda that Akṣayānanda had admitted there was no one else available. 

“Just see!” Prabhupāda said with vexation, and fell silent, not bringing the subject up again. 

* * *  

Pradyumna prabhu had a lengthy meeting with Śrīla Prabhupāda this afternoon to finalize his reply to the Blitz article on Sai Baba. Pradyumna read from the opening paragraph of the article which was entitled “God is an Indian.” “ ‘His contemporary avatāra rests in the trinity of Sirti Baba, Sai Baba, and Prem Baba to come. So Satya Sai Baba, the second of the triple incarnation, asserted in the course of a marathon interview to add, ‘In my present avatāra, I have come armed with the fullness of the power of the formless God to save humanity.’ ” 

Śrīla Prabhupāda dictated the outline of the letter to Pradyumna. “ ‘Dear Sai Baba, just recently in the Blitz paper, published on—give the date—we were surprised to find one article “God is an Indian.” And you have claimed to become an incarnation of God to save the human society. What is the ground of your claiming as incarnation? And what you have done to save the human society? Will you explain for enlightenment of us, or many of us. We have got the list of incarnations recorded in the Vedic scriptures and their respective activities also. So where is that record in the Vedic scripture about your appearing as incarnation? Lord Kṛṣṇa’s incarnation-ness is fully described in Śrīmad-Bhāgavatam. Similarly, Lord Rāmacandra’s incarnation-ness or Lord Buddha’s incarnation-ness, Lord Caitanya’s incarnation-ness, we have got full information in Vedic literatures. Where is your incarnation described? Will you kindly give the reference? Anyone can say like you, that one is incarnation, as it has become a fashion nowadays. But is that claim the only proof of one’s becoming incarnation? Some such unauthorized claim of becoming an incarnation is certainly ridiculous. Then you have claimed to take form.’ What he has written?” 

Pradyumna re-read Baba’s claim to being an avatāra “armed with the fullness of the power of the formless God.” 

Prabhupāda continued. “ ‘So you have claimed to take a form of the formless God. But we see in the Bhagavad-gītā that God is never formless.’ ” He had Pradyumna read out verse 7:24 from the Gītā, and its purport. Telling Pradyumna to quote the verse in the letter, along with a quote from Yamunācārya found in the purport, Prabhupāda went on with his dictation: “ ‘Only the rascals and less intelligent class of men think that God is formless and when He incarnates, He takes a particular form. . . . So in this connection, the statement of Bhāgavatam is especially important. Brahmeti paramātmeti bhagavān iti śabdyate. Brahman is impersonal, Paramātmā is localized, and Bhagavān is the Supreme Personality of Godhead.’ ” 

Voicing aloud Prabhupāda’s statement as he wrote it down, Pradyumna repeated, “Brahman is the impersonal . . . ” 

Prabhupāda immediately corrected him. “ ‘Brahman is impersonal.’ Not the. ‘Paramātmā is localized, and Bhagavān is the Supreme Personality of Godhead.’ ” 

Citing many verses from Bhagavad-gītā, Prabhupāda made the point that Kṛṣṇa’s personality cannot be understood without His  mercy. “ ‘So one has to accept the statement of Kṛṣṇa, the Supreme Personality of Godhead, how He is originally the puruṣa or person,’ ” he said. “ ‘Impersonal Brahman is expansion of the rays of His personal body, exactly like the sunshine is expansion of the rays of the sun-god Vivasvān. Vivasvān is a person in the sun globe and Kṛṣṇa is also a person who spoke the philosophy of Bhagavad-gītā long, long years before He spoke the same to Arjuna. Imaṁ vivasvate yogaṁ proktavān aham avyayam. Therefore, the conclusion is that originally God is always a person. Impersonal Brahman is emanation from the personal God. In other words, God, personal God, is not from impersonal Brahman; but impersonal Brahman is from the personal God. That is confirmed in the Bhagavad-gītā. Impersonal Brahman is resting on the personal God, exactly that illumination of light is resting on the electric bulb, not that the bulb is resting on the illuminated light.’ ” 

Again quoting from the Gītā Prabhupāda came to a very pointed conclusion: “ ‘So Kṛṣṇa, as a person, says to Arjuna that both of them existed in the past as person, and they’ll continue to remain person in the future. So without knowing all this knowledge, a mūḍha accepts the incarnation of God as coming from imperson, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. Under this heading you have proved yourself to become a mūḍha. And how a mūḍha or an ass can become the incarnation of God?’ ”  

Not content with that, Prabhupāda asked Pradyumna to read the rest of the article to him. 

Pradyumna squinted through his glasses at the paper and read out a declaration by the writer of his acceptance of what he called “the avatāra concept which broadly means the descent of the divine principle into human affairs.” Reminding the reader of Lord Kṛṣṇa’s descent to save humanity, the writer declared: “Solution and cure to world’s ills: To Baba’s devotees, the avatāra has similarly come to provide both the solution and the cure to a world living in terror of a nuclear holocaust. The false dichotomies created by Western thought between God and man, puruṣa and deva, simply do not exist in the Indian scriptures, which prescribe the assimilation of God in man and man in God as the basis of religion.” 

Prabhupāda was disgusted. “This is another rascaldom. God is always distinct from man.” 

Pradyumna said that Sai Baba made a similar quote himself, later in the piece. He read it out: “God is man and man is God. All of us have something of God, the divine spark, within us. All men are divine, like myself, with the spirit embodied in human flesh and bone. The only difference is that they are unaware of this Godhood.”  

Skipping to another section of the article, Pradyumna went on, “Here he says, ‘The mission of the present avatāra is to make everybody realize that since the same God or divinity resides in everyone, people should respect, love, and . . . ’ ” 

Prabhupāda cut in. “No, no. If he resides in everyone, then why he has special claim?” 

“Yes. Well, he says he has remembered.” 

“He remembers?” Prabhupāda asked. “How God can forget?” 

“That he says here. He says that, ‘Take paddy or rice by way of an illustration. Every grain of rice is enclosed in a husk. You have to remove the husk to get the grain of rice. Now husk and rice both come from the same seed. Rice is the equivalent of God in man.’ ” 

“But still husk is not rice,” Prabhupāda said. “You cannot say husk is rice.” 

Nodding in agreement, Pradyumna read on. “He says, ‘Rice is the equivalent of God in man, while the husk can be compared to desire which reduces God to man.’ ” 

Prabhupāda sat shaking his head. “No, no.”  

Pradyumna finished the quote: “Therefore life plus desire equals man. Life minus desire equals God.” 

Prabhupāda dictated the concluding words of his letter: “You are desiring to become God. There cannot be no desire. But you’re unceremoniously desiring to become God. Although there is no proof in the śāstras. In the Bhagavad-gītā it is accepted that the living entities are sparks of, part and parcel, of God, Kṛṣṇa. But part is never equal to the whole. So you can claim as a spark of God, as every living entity can claim, but you cannot claim as the Supreme Person with full power. That is misleading. You can show a little magic, as other magicians also can show, but you cannot show the full magic, as Kṛṣṇa displayed or Lord Rāmacandra displayed. Therefore, your claim as a full power is completely false and blasphemous.” 

Pradyumna stopped writing and looked up, raising a point of his own, “Now someone may bring up the one point, they say ‘Well, if an avatāra comes if he must show all kinds of great opulences and powers.’ Then he says sometimes the incarnation shows this, but sometimes, like when Lord Caitanya appeared He didn’t show viśvarūpa or . . . ” 

Prabhupāda replied. “But He [Lord Caitanya] never claimed that ‘I am avatāra.’ But we understand from the śāstric evidence. He never claimed. Rather, when He was addressed as Kṛṣṇa He blocked His ears, ‘You don’t say like that.’ He never claimed. He fully displayed Himself as a devotee, not Bhagavān. Therefore gaurāṅgavāda is illegal; gaurāṅga-nāgarī, that is illegal.” 

Familiar with the apasampradāya that Prabhupāda was referring to, Pradyumna said, “Gaurāṅga-nāgarī, mentioning Lord Caitanya in the role of Kṛṣṇa dancing with the gopīs . . . ” 

Prabhupāda nodded. “In this way, find out the faulty statement and give him proof.” 

Leaving Prabhupāda to chant quietly in the garden, Pradyumna typed the letter out and it was sent off to Satya Sai Baba. 

September 14th, 1976

Due to physical weakness Prabhupāda is not taking his morning walks at present. He did, however, record another bhajana with Hansadūta Mahārāja in his bedroom this morning. 

* * *  

Vipramukhya prabhu was among the small group of devotees gathered outside Prabhupāda’s door to greet him on the way to the temple. When he had come to see Śrīla Prabhupāda almost a week ago, he had said he was leaving to preach in Turkey the next day. Śrīla Prabhupāda noticed him this morning. He didn’t say a word to him, but a piercing, implacable stare questioned what Vipramukhya was still doing here.  

Evidently that was enough of a hint for Vipramukhya, for, along with Kuṇḍali dāsa and Sarvasāgara dāsa, a Turkish-speaking Cypriot who arrived a few days ago, he left this afternoon. 

* * *  

Prabhupāda covered two verses for class. The first verse described how Arjuna pacified Draupadī by promising to capture and kill Aśvattāmā. Prabhupāda said that although the son of a brāhmaṇa, Aśvattāmā had actually behaved like a butcher. He was an aggressor, and, according to Vedic law, should be killed immediately. Therefore it was not incorrect for Arjuna to decide to kill him.  

In describing the Vedic educational system of training a person to work according to his varna, Prabhupāda revealed an apprehension about the gurukula he is trying to start here. “Naturally a person born in a brāhmaṇa family is expected to become a brāhmaṇa by qualification. That was the training. Generally the sons of brāhmaṇa and kṣatriyas especially, these two sects up to vaiśya, they were trained up as brahmacārīs. And śūdras were not interested. The door is open for everyone, but the lower class, except brāhmaṇa, kṣatriya, they are not interested to become brahmacārī, or their parents are not interested. Just like we are going to open this brahmacārī school, or āśrama. But I am doubtful whether we’ll get many children, because in this age people are interested to become śūdras, nobody is interested to become brāhmaṇa. Technology means śūdra. Technology is not the business of a brāhmaṇa, kṣatriya, or vaiśya. No. Just like blacksmith, goldsmith, carpenter, craftsman—these are technology, they are meant for the śūdras. Brāhmaṇas, they are to be trained up how to become truthful, how to become controller of the senses, how to become simple, how to become tolerant. In this way. Kṣatriya—how to become strong, stout, brave, no going away when there is challenge, to possess land, to rule over, īśvara-bhāvaśca, and charity, the charity was given by the kṣatriyas. Even there are instances that Muhammadan rulers in this country, they also gave in charity land and temple in Vṛndāvana. There are many instances; Aurangzeb gave some land, Jahangir gave some land. There is still one temple, it was constructed by Jahangir, and the other side of the Yamunā there is a village called Jahangir-pura. That village was given to the brāhmaṇas for maintaining the temple. So charity, that is kṣatriya’s business, and perform yajñas; these are kṣatriya qualification.”  

The second verse he discussed described how Arjuna set off in pursuit of Aśvattāmā, fully armed and with the Supreme Lord Kṛṣṇa driving his chariot. In the verse Kṛṣṇa is called Acyuta, the infallible, and so Prabhupāda began by condemning the Māyāvādīs who falsely speculate that God falls to the material world to become an ordinary jīva. He pointed out that our position and Kṛṣṇa’s is vastly different. “Although we are part and parcel of God, mamaivāṁśo jīva-bhūtaḥ, because we have cyuta, fallen down from our spiritual atmosphere . . . Just like spiritual atmosphere, Kṛṣṇa’s friends, cowherd boys, they’re playing with Kṛṣṇa. That is also playing. And here in this material world the boys they also play football play. But these two plays are different. One is spiritual and another is material.” Using the familiar example of a spark and the fire, Prabhupāda explained the difference between us and God. “When we fall down from the fire, spiritual world, we associate with three qualities. Puruṣaḥ prakṛti ’stho hi bhuṅkte prakṛti-jān guṇān. This is the statement of Bhagavad-gītā. In the prakṛti, in this material world, there are three modes of material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. So there is chance . . . When you fall down, you can fall down anywhere. A spark falls down from the original fire, so it can fall down on the dry grass, it can fall down on the water, it can fall down on the ground. There are three chances. Similarly, when the living entity, originally part and parcel of God—the same quality, not the same quantity. Just like spark and fire, they are same quality but not same quantity. Fire is very big; therefore the big fire is acyuta. It is never degraded. But the small fire is degraded. So when Kṛṣṇa comes, big fire comes, He is not degraded. He’s acyuta.”  

Because people are rascals, he said, they cannot understand the true nature of Kṛṣṇa’s activities. “So many rascals, they think that Kṛṣṇa’s dealing with the gopīs is the same as one young boy plays with other young girls. No, they are different. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ. This dealing in this material world, between young boys and girls, they’re material; they’re simply a reflection of the original dealings. The verse in the Vedānta-sūtra, janmādy asya yataḥ, from Brahman everything is emanating. Without being in Brahman, nothing can be manifest or existing within this world. So these love affairs between young girls and young boy is there in Brahman—that is the dealing of Kṛṣṇa and the gopīs. So that dealing is pervertedly reflected within this material world. It is not the same thing; it is different.” 

He warned us that although there is the greatest benefit to be had in hearing about Kṛṣṇa’s pastimes, one has to be very highly qualified to comprehend them. “It is so nice that actually if one hears about the dealings of the gopīs and Kṛṣṇa, then he becomes so elevated in devotion that he forgets the lusty dealings between man and woman. That is the result. It is stated in the Bhāgavatam, bhaktiṁ pratilabhya apahinoti kāmam. If one is eligible to hear the dealings of gopīs and Kṛṣṇa, the result will be he’ll forget the lusty desires of this material world. Therefore it is not for all. These dealings of gopīs and Kṛṣṇa is meant for the liberated person. They can hear, not the ordinary persons. Therefore this kṛṣṇa-līlā is given in the Tenth Canto of Śrīmad-Bhāgavatam. So don’t jump over. First of all you try to understand Kṛṣṇa, Acyuta. To understand Kṛṣṇa, the Bhagavad-gītā is the ABCD, and Śrīmad-Bhāgavatam begins when one is actually Kṛṣṇa conscious. Sarva-dharmān parityajya mām ekam, then Śrīmad-Bhāgavatam begins. So don’t jump over [to] the kṛṣṇa-līlā, or jump over [to] Rādhā-kuṇḍa unless you are a liberated person. This is the instruction—acyuta, you must be also acyuta—not falling down from the standard of pure devotional service.” 

* * *  

Nitāi dāsa sent Śrīla Prabhupāda a letter today, explaining his reasons for leaving ISKCON. At first, Harikeśa Mahārāja didn’t want to read the letter to Prabhupāda because it was so offensive. But when Hansadūta Mahārāja saw it, he insisted that it be shown so that we could hear Prabhupāda’s rebuttals to the points. So this afternoon, after his nap, we went into his room and sat before him. Prabhupāda was grave as Harikeśa read out the letter. He responded point by point, not to dictate a reply as he normally does, but simply for our benefit. 

Nitāi began by disclaiming the authenticity of our disciplic line. He cited Rādhāramaṇacaraṇa dāsa Bābājī, a contemporary of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who claimed that Śrīla Bhaktisiddhānta was never initiated by Śrīla Gaura Kiśora. “It was well known that Gaura Kiśora never had any disciples.” 

Prabhupāda responded that Rādhāramaṇacaraṇa dāsa Bābājī was a kaniṣṭha-adhikārī whom Śrīla Bhaktisiddhānta had strongly criticized for advertising himself as a great preacher without his having any actual knowledge of the Gauḍīya-Vaiṣṇava philosophy. 

Nitāi went on to say that he now doubted ISKCON’s teachings: “They are just the opposite to, or a misrepresentation of, what is actually in the śāstra.” As an example he offered a quote from Caitanya-bhāgavata where Lord Caitanya says that one cannot become one of His associates unless one chants one lakh of names daily.  

Prabhupāda’s reply was practical. “If you take all of the so-called gosvāmīs,bābājīs and mahātmās in the whole of the Vṛndāvana area together, they have not advanced Caitanya Mahāprabhu’s movement one inch!” 

Nitāi’s next point was that Śrīla Haridāsa Ṭhākura was the nāma-ācārya. Since he chanted three lakhs of names a day, we either have to imitate that, or keep it as our goal. Nitāi asserted that if we chant at least one lakh of names daily, then “Kṛṣṇa will automatically give us premā.” 

But Prabhupāda disagreed. He said that Śrīla Bhaktisiddhānta condemned the idea of sitting down and chanting in one place as merely a cheating process adopted by unscrupulous people desirous of obtaining name and fame as a so-called advanced devotee. He added that the idea that Kṛṣṇa will ‘automatically give premā’ is karma-mīmāṁsā philosophy. Kṛṣṇa is not obligated to give premā to anyone, he said, no matter how many rounds they chant. 

Incredibly, at the end of Nitāi’s letter, he had the audacity and hypocrisy to tell Prabhupāda that he was now going out to seek the shelter of some other great mahātmā “in whom I can place greater faith,” and he asked for his blessings “so that I may advance more and more.” 

Śrīla Prabhupāda’s response was very strong. “Yes. I bless you that you shall never advance!”  

He then dictated a telegram to be sent to all the GBCs: “Please let it be known that Nitai has become a venomous serpent. Be careful of him. Your ever well-wisher, A. C. Bhaktivedanta Swami.” 

September 15th, 1976

Over the last few days I have been feeling weaker and weaker. After attending this morning’s program, I had to spend four or five hours lying on my back in the small servant’s room, hardly able to move. Harikeśa Swami is also feeling unwell and several other devotees are sick. It seems that we all have a ‘flu bug of some kind. 

* * * 

Śrīla Prabhupāda is not taking his walks in the morning. He simply circumambulates the temple three times and then goes in to greet the Deities. 

Each morning as he steps from his quarters, a small group of devotees greet him with reverential devotion. This morning Hṛmati dāsī’s two-year old son, Raghunātha, was among them. An innocent, wide-eyed little fellow, he tottered along just in front of Prabhupāda as we walked around the parikrama path. He repeatedly stopped to turn and point his chubby fingers at Prabhupāda, proudly exclaiming, “Prabhupāda!”  

At one point Harikeśa Swami took his arm to move him to the side so that the party could proceed, but Prabhupāda laughed and said, “No, no. This boy can walk in front of me. This boy is a very nice boy.” 

Eventually his mother picked him up and took him out of our way. 

* * *  

This morning in class we heard the description of how Aśvattāmā fled in fear of his life when he saw Arjuna coming in the distance. Prabhupāda said, “Death means changing of the body. So there is nothing to be very much afraid of, but one is afraid of death because at the time of death the tribulation, the miserable condition of the body, is very, very severe—so much severe that one cannot remain. He has to give up this body. Just like sometimes out of disappointment, too much suffering, one commits suicide—death. So death means very, very painful, as much as birth is also very, very painful. They are very suffering condition, but if one is advanced devotee, he’s not afraid of. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati. Nārāyaṇa-parāḥ, he’s never afraid of. ‘Death is coming, that’s all right, what is the wrong there?’ Provided he knows that ‘After giving up this body, I am going to Kṛṣṇa.’ One who is dhīra, he’s not afraid of.” 

He described how there are two classes of men: dhīra and adhīra. “Dhīra means one who is not disturbed even though there is cause of disturbances. One may not be disturbed when there is no cause of disturbances. Just like now, at the present moment, we are not afraid of death; but as soon as we find there is earthquake, and we are afraid this building may fall down, then we become very much disturbed, sometimes screaming. So one who is not disturbed, even there is cause of disturbance, he is called dhīra. We have to become dhīra from adhīra. . . . We can see how one is suffering at the time of death. There are some men dying—nowadays it has become a very common thing—coma. One is lying in the bed for weeks, crying. The life is not going, those who are very, very sinful. So there is great pain at the time of death.” 

He described a few of his own physical problems. “There is great pain at the time of birth, and there is pain when you are diseased, and there are so many pains when you’re old. The body is not strong. We suffer in so many ways, especially rheumatism and indigestion. Then blood pressure, headache, so many things. Therefore one should be trained up how to become dhīra. These things, disturbances, make us adhīra, and we should be trained up to dhīra. That is spiritual education. One has to know it.” 

That certainly wasn’t a complete catalog of his bodily problems: he also suffers from toothaches, heart palpitations and kidney failure resulting in uremia, yet he takes practically no treatment and continues to work and preach day and night, as if nothing is wrong. He is truly nārāyaṇa-parāḥ, fully fixed in Kṛṣṇa’s service. He is the best example of dhīra. It is thus easy to believe from his example that such an elevated state is actually possible.  

He reminded us that we have been given easy access to the spiritual plane. “In Kali-yuga it is very difficult to go, very slow. Therefore Kṛṣṇa, Caitanya Mahāprabhu and all the śāstras, they are giving directly in touch with Kṛṣṇa. Step by step, it is very difficult. It is said in the Śrīmad-Bhāgavatam that in this age there is a special gift. What is that special gift? Kīrtanād eva kṛṣṇasya. In this age this world is full of faults, but there is one facility: kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet, one can become liberated and go back to home, back to Godhead. Therefore the Kṛṣṇa consciousness movement is there to take kṛṣṇa-kīrtana very easily. We have got report from Europe, in Yugoslavia people are chanting Hare Kṛṣṇa mantra even there, in Yugoslavia. That is a Communist country, is it not? They are taking very nice part in chanting Hare Kṛṣṇa mantra. So as Caitanya Mahāprabhu said, that there is no question of language difficulty. Hare Kṛṣṇa mantra is so nice that any part of the world, or any part of the universe, you can go and chant, and it will be appreciated. So take this Hare Kṛṣṇa mantra, chant yourself, preach all over the world. Everyone will be happy and there will be no more fearfulness from death. Dhīras tatra na muhyati. No more death.”  

* * * 

I was so ill I couldn’t massage Prabhupāda today, so I asked a friend of mine from Australia, Bhāgavat-āśraya prabhu, to stand in for me. He did a good job with the massage. But when he escorted Śrīla Prabhupāda to his bathroom he made a blunder. Prabhupāda entered the bathroom, closing the door behind him. Without thinking, Bhāgavat-āśraya slid the bolt, locking the door from the outside and began to walk away. Śrīla Prabhupāda heard the bolt slide and began to pull on the door. Bhāgavat-āśraya fortunately heard him rattling the door and, realizing what he had done, hurried back to unbolt it. Śrīla Prabhupāda opened the doors and, with reserved concern, admonished him, “Don’t lock!”  

Greatly  embarrassed, Bhāgavat-āśraya promised that he would not do it again and Prabhupāda disappeared back inside to complete his ablutions. 

* * *  

Rāmeśvara Swami sent some beautiful photos of all the Deities in New Dwaraka taken during Janmāṣṭamī and Rādhāṣṭamī. One photo showed an impressive 600 pound birthday cake offered to Lord Kṛṣṇa on Janmāṣṭamī. The cake had five fountains, each sprinkling a different kind of nectar. 

Rāmeśvara Mahārāja detailed some dealings the devotees have had with an award-winning author and art critic, Frank De Fellita, who has written a best-selling book about reincarnation. It is being made into a movie called “Audrey Rose,” and is scheduled for release in April 1977. One scene will include the devotees chanting Hare Kṛṣṇa. Mr. De Fellita has become friends with Mukunda and Jagannātha Suta prabhus and recently spent many hours touring the BBT art department and the Theistic Exhibition. He was especially impressed with the dioramas and wants to advertize the exhibition alongside his movie because they have a similar theme.  

Rāmeśvara solicited Śrīla Prabhupāda’s help so that they can take advantage of the offer: “He wants to help by getting major network stations to cover the opening of the Los Angeles exhibit and showing the Changing Bodies and Universal Form displays on nationwide TV! So in this connection I would like to humbly beg from Your Divine Grace one request: If you could kindly write to me one letter ORDERING that the L.A. Theistic Exhibit must be completed by the time of the Mayapur Festival. Just like when you ordered the BBT to publish 17 volumes in two months, materially it was impossible, but by the spiritual force of your order, it became possible!” 

Rāmeśvara went on to say, “Everyone is greatly relieved by the reports that your good health has returned. We pray we may do whatever necessary to help relieve you of any burdens so there will be no distractions to your translation work which is the greatest contribution to the entire human society.” 

Rāmeśvara said that he was leaving on September 9th for Australia where he will investigate the charge of the missing funds. He will then go to Fiji to try to resolve the problems with Vāsudeva dāsa. He also mentioned that Tamal Krishna Mahārāja was in Los Angeles working with Yadubara “on a very important film which will have a great effect for increasing big book distribution.” He explained that after that, Tamal Krishna planned to tour the temples in South America with Hridayānanda Mahārāja to enliven and organize book distribution there. “Just as you have requested, prithivite ache yato nagaradi grama sarvatra pracara hoibe mora nama, so we are attempting with faith in your words. And now, Hrdayananda Maharaja’s zone is already distributing more Srimad Bhagavatam’s than anywhere else. All glories to your causeless mercy on all conditioned souls in this world!” 

Prabhupāda was happy to hear that his GBC men are taking up the responsibilities of managing the Society. He obliged Rāmeśvara’s special request: “I am very pleased with your report and your contact with this author and producer. Now you may take it as my direct order that you must finish the Theistic Exhibit before the Mayapur festival, otherwise what is the use of all this endeavor?” 

Concerning the news about Yadubara’s new film, he wrote, “Yadubara should be encouraged as he has given good service. Both his wife and himself are both serving nicely. I approve their work and they should be encouraged in all respects. In future we shall get more and more valuable services from them.” 

Prabhupāda stressed that the Fiji property must be secured in ISKCON’S name. He referred Rāmeśvara to a GBC resolution that all temple presidents must affirm their allegiance to ISKCON each year with a written declaration: “These management affairs sometimes disturb me. Kindly manage nicely. I want that the properties should not be jeopardized. So the idea of the declarations from the presidents is absolutely required. Nobody can do anything without my signature; that should be enforced.” 

It was especially enlivening to Śrīla Prabhupāda to hear about the distribution of his books in non-English speaking countries. “In general, if any translator of my books requires the original manuscripts for his work, he should be supplied them by you. If you can succeed in spreading this movement to every town and village throughout the world that will be your great credit. Kindly do this and Sri Caitanya Mahaprabhu will be pleased and my Guru Maharaj will be pleased and I, as their humble servant, will also be pleased. That is our main goal in life, our svartha gatim.” 

Puṣṭa Kṛṣṇa Mahārāja wrote, resigning as a GBC. He explained that since he can no longer keep the standard, he has decided to leave ISKCON for some time. Hridayānanda and Rāmeśvara have agreed to oversee the affairs of his North West American zone.  

Puṣṭa Kṛṣṇa’s fall was not unexpected, and in discussing it with Harikeśa Swami, Śrīla Prabhupāda pin-pointed the cause. He said it was because he had made Madhudviṣa’s difficulties a public issue. Prabhupāda had wanted to keep it quiet and deal with Madhudviṣa on his own, for despite his entanglement in illicit activity, Madhudviṣa was still doing service. Prabhupāda said that he had wanted to try to rectify him and keep him in devotional service, but without consultation, Puṣṭa Kṛṣṇa had advertized the situation and this was counter to his desire.  

* * *  

Prem Yogi returned this afternoon, without his friend, and fully prepared to stay. Prabhupāda was so happy to see him that he invited him to sit by his side during his afternoon darśana under the tamāla tree in the temple courtyard. Not only that, he even invited him to speak. Prem Yogi’s talk however, lasted only five minutes. It was completely Māyāvāda. He began to describe the glories of Vṛndāvana-dhāma, how one should meditate on the trees, and on the earth, and on the flowers and the birds—until eventually we become Vṛndāvana! 

At that, Prabhupāda stopped him, “That’s enough!” 

Prem Yogi was submissive enough to Śrīla Prabhupāda that he did not become upset. Rather, he spent a further two hours with His Divine Grace in his room discussing the Śrīmad-Bhāgavatam. Impressed with Prem Yogi’s intelligence and readiness to hear, Prabhupāda gave him a copy of the First Canto Part One and asked him to begin translating the introduction into Hindi. He went over many of the individual word meanings, explaining their proper context and correcting his impersonal translations of them. Prabhupāda invited him to come each morning after his breakfast nap, so that he might supervise the translation work to ensure its quality. At the same time he will train him in Vaiṣṇava philosophy and practice. 

Due to Prabhupāda’s investment of time and a personal relationship, this hard-core Māyāvādī is becoming a bhakta. It can only be attributed to Prabhupāda’s sublime character and his depth of knowledge. He can influence even the most difficult cases to reform and become devotees of the Supreme Lord, Śrī Kṛṣṇa. 

September 16th, 1976

I am still too weak to do Śrīla Prabhupāda’s massage. Although I don’t feel any real illness and I can attend all the temple functions, I simply have no strength.  

* * * 

The verse for this morning’s class mentioned the brahmāstra, the Vedic equivalent to a nuclear weapon. Śrīla Prabhupāda explained, “Now they do not know how to counteract this nuclear weapon; formerly they knew. I throw one kind of weapon, and if you are expert, you can counteract it. Now they have discovered the nuclear weapon, but they have not yet discovered the counteraction. Fight means I show some expert fighting craft. The opposite party must also show something better than that. That was fighting. And in this way when one party fails, he’s killed. And if he’s killed then war stops. No more war. This was the system.” 

Prabhupāda’s perspective on contemporary world history is not always what the Western, nor even many Indian, historians present. “So far, of course, I know that this nuclear weapon was already discovered by the German people. And Hitler, it is said that he did not use it, because he knew it that ‘If I throw this nuclear weapon, there will be devastation.’ So from this point it can be considered that he had some human consideration. So he is advertised very adversely, but if it is a true fact, then how he could have this human consideration that he did not throw the nuclear weapon? And this was taken by the Americans, and it was thrown in Japan. That is the history so far we know. So anyway, as we have got experience, the nuclear weapon is very, very dangerous. Similarly brahmāstra is also very dangerous.” 

He went on to describe how Vedic warfare was conducted by mantra, a subtle art now lost. He said modern warfare is conducted on the level of the gross senses, but mantra warfare is unknown. Merely by a sound vibration an arrow was released that could track down its target wherever it may be. Even nowadays he said that mantra is powerful enough to counteract snake bites. “Cāṇakya Paṇḍita said that mantrauṣadhi-vaśaḥ sarpaḥ—sarpa means snake—it can be brought under control by mantra and herbs. Still, in our Māyāpura some Muhammadans, they know how to use these herbs and mantras for treating snake bites. In Māyāpura there are many snakes, and occasionally snakebite cases are there. But they treat it. And mantra has got power. It has been seen by many medical men in Lucknow.” 

Speaking about the power of sound naturally led him speak of the ultimate mantra: Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. “If on the material platform, mental platform, the mantra can act so wonderfully, how much spiritually mantra can benefit you—you have to simply imagine. So this Hare Kṛṣṇa mantra is completely spiritual. If you chant it, spiritually enlivened, then surely it will act. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam, it will act. Therefore chanting is so important. 

“There is no difference between Kṛṣṇa, the Supreme Personality of Godhead, and His holy name, Kṛṣṇa. . . . It requires good brain to understand how Kṛṣṇa can appear in a form which can be seen by us, Kṛṣṇa can appear in a form of sound which we can hear; it is for our benefit. You should immediately see that the saṅkīrtana, Hare Kṛṣṇa, is Kṛṣṇa and Rādhā: Harā and Kṛṣṇa, Rādhā-Kṛṣṇa, or Sītā-Rāma, or Lakṣmī-Nārāyaṇa, or any form of the Lord Viṣṇu. Hare Kṛṣṇa means the Supreme Lord and His spiritual potency. So we address Hare: ‘Oh, the energy, spiritual energy of the Lord,’ and Kṛṣṇa: ‘Oh, the Supreme Lord.’ Hare Rāma, the same thing. So what is the meaning of addressing, ‘He Kṛṣṇa, He Rādhe, He Rāma’? Why? That ‘Just engage me in your service.’ ” 

“This is our prayer. It is not our prayer that, ‘O Kṛṣṇa, O Rāma, give me some money, give me some woman.’ No, this is not the prayer. Of course, in the neophyte stage they can pray like that, but that is not śuddha-bhakti, pure devotion. Pure devotion means to pray to the Lord, begging some service. ‘My Lord, kindly engage me in Your service.’ That is the perfection of life, when one is engaged in the service of the Lord in love.”  

In discussing chanting, Prabhupāda made a strong, and not-so-veiled, reference to Nitāi. “You can become a very great saint and live in a secluded place and become puffed-up that you have become very great personality, and people may come to see him, that ‘He’s not to be seen, he’s engaged in chanting.’ My Guru Mahārāja has condemned this. He said, mana tumi kisera vaiṣṇava. ‘My dear mind, your mental concoction, you are thinking that you have become a very big Vaiṣṇava. You do not do anything and sit down in a secluded place and imitating Haridāsa Ṭhākura, chanting. So you are a nonsense.’ Why? Nirjanera ghare, pratiṣṭhāra tare—to get some cheap adoration as a great chanter. Because if one is actually chanting, why he should be attracted by woman and biḍi? If he is actually in such position like Haridāsa Ṭhākura then why he should be attracted by material things? That is a false show only. That is not possible for ordinary person. 

“Therefore ordinary person must be physically engaged. That is not physical, that is also transcendental. Always busy in some business of Kṛṣṇa consciousness. That is wanted. Not that, ‘Oh, I have become a great scholar and I have now learned how to become a great Vaiṣṇava. I chant sixty-four rounds, and think of my wife somewhere, and then “good-bye to Govindajī” and leave Vṛndāvana.’ ” 

We all knew who he was referring to, and there was muted laughter amongst the audience. With an ironic smile, Prabhupāda went on, “These rascaldom do not follow. Govindajī drives such rascals away from Vṛndāvana. So Vṛndāvana, one who is living in Vṛndāvana, he must be very anxious how to spread the glories of Vṛndāvana-candra all over the world. That is wanted. Not that Vṛndāvana-candra is my private property and I sit down in a place and lick up. No, that is not wanted. That is condemned by my Guru Mahārāja. He says, ‘What kind of Vaiṣṇava, rascal, you are. Simply for cheap adoration you are living in a secluded place.’ Tava hari-nāma kevala kaitava, ‘Your chanting of so-called Hare Kṛṣṇa mantra is simply cheating.’ He has said that. One must be ready [to preach] very vigorously. And that is Caitanya Mahāprabhu’s also order. Caitanya Mahāprabhu never said that ‘You chant.’ He has given certainly the chanting, but so far His mission is concerned, He said that ‘Everyone of you become guru.’ Āmāra ājñāya guru hañā tāra’ ei deśa. And deliver, preach, that people understand what is Kṛṣṇa. Pṛthivīte āche yata nagarādi. That is His mission. It is not that ‘Become a big Vaiṣṇava and sit down and imitate.’ This is all rascaldom. So don’t follow this thing. So at least we cannot advise you in that way. We have learned from our Guru Mahārāja that preaching is very, very important thing, and when one is actually an experienced preacher, then he is able to chant Hare Kṛṣṇa mantra without any offense. Before that, this so-called chanting of Hare Kṛṣṇa mantra, you may practice without any offenses . . . And giving up all other business to make a show of a big Vaiṣṇava, that is not required. Thank you very much.”  

So far, Prabhupāda has spoken about Nitāi’s deviation in private, to just a few of us, but his public criticism this morning left no doubt in the devotee’s minds what is the real siddhānta and standard of practice. 

* * *  

After class, and before his breakfast was served, Śrīla Prabhupāda sat for a few minutes in his darśana room with Hansadūta, Harikeśa and me. He was explaining how great devotees like Rūpa and Sanātana Gosvāmīs were expert managers, even in worldly affairs. He said that a devotee must be dakṣa, very expert, otherwise bad leadership of the general population will kill all spiritual culture. “There was one Britisher politician, Lord McCauley, he studied the whole Indian situation. They were very expert politicians. He reported that ‘If you keep Indians as Indians, you’ll never be able to rule over them. They must be trained up in such a way that they would think their own culture as useless; this Western culture is very good. That impression must be there. Otherwise, you cannot rule over them.’ So the education and everything was going on very silently on this principle.” 

Hansadūta nodded. “Imperceptibly they introduced this.” 

“Hm. That is their administration. And that was going on for the last two hundred years. So India lost its culture, educated persons they lost. And the mass of people, they were not educated. They have not lost, but they don’t find any good example by the leaders. They are simply staying somehow or other in their original culture, but there is no encouragement by the leaders. Just like Jawaharlal Nehru, he was a complete rascal about Indian culture. He did not think that Indian culture has any value. Therefore he wrote the book, Discovery of India. You know that? It is little popular. Discovery of India; ‘For so long India was not discovered’—by opiate or something like, as the Russians say—‘Now it is discovered.’ And that its leaders have to become Anglicized or Europeanized—industry, the Western way of living, eating, and everything. Pollution, everything. Otherwise, we have seen in our childhood how happy people were. Simple. If one has five rupees income per month he’s happy. I’ve seen it. Husband, wife, a small family. If he has got five rupees income, they can maintain very nicely, happily.”  

He calculated how three rupees was sufficient to purchase a month’s supply of vegetables. “I have seen it. Fresh vegetables, rice, this and . . . Just like with banana leaf. The pots were of earthen, the wife is cooking and she’s utilizing dry foliage as fuel, a little temperature, everything is cooked. The husband takes one banana leaf and spreads, and the wife gives sufficient rice, vegetables. And things were so cheap, I have seen it. And fresh, everything fresh. Any cultivator, he has got little land surrounding his house and he’s growing vegetables like squash, chilies, and some spinach, eggplant, and this banana. So whatever he’s grown he takes in a basket, goes to the market, immediately sold. And they’re all fresh. Collected in the morning, and it is sold by eight o’clock—all fresh vegetables.  

“There was no export, there was no facility of transport. These rascals introduced big scale transport, this railway. There was no railway. So transport means this villager, instead of selling locally or one mile away, he will dispatch in Calcutta. The Calcutta people, they are sitting on table and smoking and printing paper money and exploit.” 

Hansadūta was nodding in agreement. “When we were traveling with our bus from Calcutta to Vṛndāvana, we would want to buy watermelon from people who were growing right on the bank of the river, and he would have huge piles. And he would say, ‘No, I’m not selling. I’m transporting these to Delhi, where one cannot get watermelon.’ He’s getting five times the price he would get in his local . . . ” 

“So the transport is a dangerous thing,” Prabhupāda concluded. “A local man cannot get. He’s starving. And the man in big cities, he’s doing nothing, he simply has got paper to sign and paper money. He’s attracting all production, and they are starving. This is modern civilization. Otherwise, within the village you can get everything. Village economy, everything very cheap. And as soon as they got these transport facilities, the local men, they could not eat, and these lazy rascals, they are getting everything. Big, big cities like Calcutta, Bombay, they [have] millions of population. They are not producing anything. The producer is different man. They are simply artificially cheating them by paper money and they take. This is modern civilization.” 

Hansadūta observed that, on the basis of transporting of food, other artificial industries grow. “Like for instance packing. Sometimes the package costs more than the item which is being packaged.” 

“Especially in your country,” Prabhupāda said, “Packing is more important than the [goods]. Now it has become a problem how to throw these packings.” 

“Yes,” I agreed. “Plastic they can’t dispose of, glass.” 

Prabhupāda sighed, and rose from behind his desk. “Simply creating problems. This modern civilization, they could not make any profit. They have created some problems, that’s all. Very dangerous civilization.” Then he went into his prasādam room to take his breakfast of fruits.  

* * *  

Prem Yogi sat with Śrīla Prabhupāda for an hour after breakfast, discussing the philosophy and going his translation. Prabhupāda personally arranged for him to have a nice room in the guest house, a special diet, and whatever other facilities he needs. He is not insisting that Prem Yogi comes to the full temple program just yet, and is instead just encouraging him to do some Hindi translation work. Prem Yogi uses a refined level of Hindi which has a high Sanskrit content, and Prabhupāda appreciates it a lot. 

In the course of providing Prem Yogi with materials for doing his translation work, I was exposed, at least to myself, as being a grossly, materially attached, neophyte. Of the few items I count as my own, my AIWA tape recorder is my prize possession. I use it for playing song tapes and listening to Śrīla Prabhupāda’s lecture tapes. Śrīla Prabhupāda has seen me using it, and this morning he called me into his room. He said he needed a tape recorder for Prem Yogi to do his translation work. I was happy to oblige, thinking it would be a temporary arrangement. But then I realized that Prabhupāda wanted to give it to him, and I baulked, trying to think how to get out of it. 

My attachment was so strong that within my mind I objected to the idea that Śrīla Prabhupāda could just give away something that was “mine, and not his.” This surge of petty possessiveness that sprang from my heart clouded my thinking, and I left his room feeling miserable. I was miserable because I didn’t want to lose my precious tape recorder, and doubly miserable because I did not just unhesitatingly give it up for the pleasure of Śrīla Prabhupāda.  

The fact that I was feeling so offended and disturbed over what is, after all, a cheap bit of plastic and metal machinery, created a tremendous conflict within me. I forgot that everything I have is “mine” only by the mercy of Śrīla Prabhupāda and Kṛṣṇa. If I was truly surrendered I would have felt joyful that Śrīla Prabhupāda was getting some valuable use from it.  

After wrestling with my stupid mind, I resolved within myself to stop being foolish and gladly hand it over to His Divine Grace. But then Prabhupāda called me into his room again and said that he didn’t need my tape recorder after all. Prem Yogi had obtained one from elsewhere and mine was not required.  

Embarrassed, and with new realizations of the way Śrīla Prabhupāda and Kṛṣṇa had mercifully exposed another anartha within my heart, I offered my obeisances and went back to my room. 

* * * 

Gour Govinda Mahārāja sent another letter, expressing some frustration about the current state of affairs in India. “The opinion you have given in your [last] letter is true to the letter. ‘In India the spirit is lacking’—yes, it is a very naked truth. I have the same experience. But I wonder and sometimes feel myself very much aggrieved at this sort of attitude of the Indian people, from whom we expect something more. Guruji Maharaja! What is the background behind it? Why is this sort of slackness seen among the Indians and what is its remedy? Kindly instruct me what I shall do and I must do accordingly.” 

He said that it is his desire to remain absorbed in translating Śrīla Prabhupāda’s books into Oriya. He has finished translating Kṛṣṇa Volume One, and has almost completed Volume Two. He is also translating Bhagavad-gītā As It Is, and Gargamuni Mahārāja is now putting into print his translation of Kṛṣṇa Consciousness The Topmost Yoga System which Śrīla Prabhupāda reviewed in Hyderabad. But he lamented that his attention is being divided by many other works. 

Two Western devotees, Puṇḍarīka Vidyānidhi dāsa and Devadharma dāsa, are helping with book distribution and preaching. The three of them have held programs in some neighboring towns and they received many invitations. He ended his letter asking when Śrīla Prabhupāda was scheduled to come to Māyāpur so that he can meet with him and discuss the building of a temple in Bhubaneswar. 

In his reply to Mahārāja, Prabhupāda reiterated the same view of recent Indian history that he had discussed with Hansadūta Swami before breakfast. “In answer to your question as to why the Indian population is so slack in spiritual life: during the British rule there was a secret policy by the British to cut down the Vedic civilization in India. There was a confidential policy by the British government to kill India’s original culture and everything Indian was condemned. From the very beginning they took this position. In our childhood and boyhood we had to read some book by a Mr. Ghose called, ‘England’s Work in India.’ The purport was that we are uncivilized and the British had come to make us civilized. Later on the policy became successful because in our childhood days any anglicized gentleman was considered to be advanced in civilization. 

“In Calcutta the Chowringee quarters were known as the English quarters and the neighborhood places were maintained very nicely. The Indian quarters were known as native quarters therefore even in our own city there was such a division as English quarters and native quarters. Anyway this policy became successful when our leaders took them as fact. Mahatma Gandhi wanted to refute this white prestigious position but he also failed because he did not understand spiritual culture or God consciousness. During the Moslem time, although sometimes fanatically, there were some cases of breaking the temple, but there was no such policy to kill the Indian culture. On account of this, during the Moslem period, even during the time of Aurangazeb, there were Indian Princes and political leaders like Sivaji and Jaya Singh.” 

He concluded, “So it is a long process how Indians, especially educated Indians, have become victimized by the slowly deteriorating position of Indian culture, but there is no use tracing out the history but generally we have lost our own culture and our leaders are not very serious to revive our own culture to the point. But still the mass of people, not being very much advanced in education, stick to the Indian culture. For example, lakhs of people still visit Jagannatha Puri during the Rathayatra Festival, lakhs still visit the Kumbha mela, and lakhs still visit the holy places of India, but there is no encouragement by the leaders. It is only a continuation of the original culture.       

“So there is no hopelessness; if we revive Krishna consciousness in a systematic way, within a very short time we can revive our original Indian culture on the basis of the teachings of Lord Krishna and the Bhagavad-gita. So we have to work very hard for this purpose and if you follow the path of Sri Caitanya Mahaprabhu, it will be very easily done.” 

Prabhupāda was encouraged with Gour Govinda’s news about the printing: “Arrange for printing the books. We shall supply paper that we have now got from the government. But without the paper you can take estimates from the printers to find the cheapest.”  

At the end Prabhupāda added, “n.b.—I have three questions; I may come there by the middle of October, what is the climate like?; I have heard that there is a famous fountain there whose waters are very digestive for people who are sick and it is a good tonic, is this true, do you know of this?; Did you register the lands, complete the forms?” 

* * *  

Prabhupāda had a quiet day and received no visitors. He is sat in the temple courtyard this afternoon, for an hour under the tamāla tree. And this evening sat in his back garden for a couple of hours, softly chanting on his beads as the fountain restfully flowed.  

Sometimes he uses this evening break to speak with his leaders on managerial matters, which continue to tax his brain. Despite his many instructions and complaints, the situation has not improved. He has been especially encouraging Hansadūta Mahārāja to help improve things. However, he is not putting him officially in charge. He is not very convinced of his ability to manage nicely because of all the complaints from Germany. He wants to see what Hansadūta is able to do first. As he told him: “First manage, then take charge.” 

September 17th, 1976

Śrīla Prabhupāda told Hansadūta Swami that this morning’s recording session would be the last. Prabhupāda wants to oblige Hansadūta, but he said the singing is too much strain because of his high blood pressure. 

* * * 

Prabhupāda spoke again in this morning’s class about the tremendous power of mantra. “This mantra weapon is so strong that it can be manufactured simply by touching water with mantra. Just like we take mantra, apavitraḥ pavitro vā sarvāvasthāṁ gato ’pi vā yaḥ smaret puṇḍarīkākṣaṁ sa bāhya. The same process. Do not think that it is some ritualistic, external. No, it has got meaning, if you can chant the mantra properly, if you follow the rules. You must be expert in chanting mantra.” He gave the example of Haridāsa Ṭhākura, who avoided the allurement of a beautiful prostitute by the strength of his advancement in chanting. “Caitanya Mahāprabhu has said, ‘Simply by chanting you’ll get all success of life.’ It is Caitanya Mahāprabhu’s blessing. Ihā haite sarva-siddhi haibe tomāra, by simply chanting one gets the highest perfection. So we should be very careful and follow the regulative principles. Then automatically you’ll be perfect.”  

Yesterday in class, Prabhupāda mentioned how the power of mantra had been verified by some doctors in Lucknow, but he didn’t tell us how. Today he related the story. “Just like sometimes the snake-charming mantra can be purchased in the market. But if you do not make yourself perfect about chanting the mantra, it will not be effective. I’ll give you one practical instance. It is not a story; it is a fact. Perhaps some of you know my friend who came here, Dr. Ghosh. He told me there was a case. In Lucknow University they were students. So there is a big building, and two, three snake-biting case happened. So some snake charmer was invited to find out the snake and take him. So he came and took it away, the snake. Then this Dr. Gosh and his class friends, they were medical students. Naturally, the so-called modern scientist, they do not believe in all these things. So they became very inquisitive. All of them went to that snake charmer—he was a Muhammadan gentleman. So he knew that ‘These medical students, they have come to see the fun how the snakes are charmed.’  

“So they inquired, ‘What is the magic that you can catch up snake and the snake cannot do any harm to you?’  

“So he said it is possible by mantra.  

“So they challenged, ‘Oh, your snakes, I think they are poisonless and they cannot bite; the poison teeth, the fang, is taken away.’  

“ ‘No, no. They have got everything.’  

“So he took one and showed that ‘Here is . . . ’ So to make a fun, he had many snakes, he let them all come out from the box. And immediately all over the courtyard, they began to run over, and these medical students, they became afraid. They were fleeing this side, that side, that side. So the charmer said, ‘Don’t be afraid. So long I am here they’ll not bite you.’ 

“So this was spoken by Dr. Ghosh, a personal experience. The mantra has got so much power. But not that you purchase the mantra and chant. That will not. You have to make it perfect. There is process, how to become perfect in chanting the mantra.” 

This was just a material example Prabhupāda said, and if we seriously chanted the mahā-mantra, which is completely spiritual, then the effect would be unlimited. He said that if we chant it properly only once, the Hare Kṛṣṇa mantra can destroy more sins than the most sinful person can commit in a whole lifetime. “Nāma-aparādha-śūnyam. Without any nāma-aparādha, if we chant according to the principle, then the mantra will act so nicely that the mantra will keep you always in touch with the Supreme Personality of Godhead. That is the power of mantra. Don’t think it is a hobby or it is something superfluous. No. Actually, this mantra, Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Himself. 

“So if you are allowed to keep yourself constantly in company with Kṛṣṇa, then just imagine what is your position. If you keep yourself always near the fire, certainly you shall remain warm; there will be no attack of cold or anything like that. If we constantly chant Hare Kṛṣṇa mantra, then we are not in this material world. But if we purposely again come to the material world . . . That independence we have got.” 

He explained that chanting a certain fixed number of rounds each day is one of the rules governing success. He said that Haridāsa Ṭhākura chanted three lakhs of names per day, but Rūpa Gosvāmī chanted less because he was writing books, although he still did a fixed number of rounds. “Similarly, we must have some numerical strength. And we have minimized. I know that you are coming from a different source, so according to time, according to circumstances. Even then, there is no limit. You can chant more than sixteen hundred times. But practically we see that even chanting sixteen rounds becomes difficult. So don’t try to imitate, but do it properly, what is advised by your spiritual master, without any offense. That mantra will save you from the dangers of māyā. That’s a fact.” 

Prabhupāda pointed out that because Aśvattāmā knew the science of  mantra, he did not have to manufacture his nuclear weapon in a laboratory by experimenting with various chemicals as modern scientists do. He simply touched water and chanted with full concentration. Again, comparing this with the potency of the mahā-mantra he said, “If we take it as childish play, formality, then it will act, but it will take long time. But if you do it properly, you’ll be quickly successful, in one life you’ll be successful. You don’t require to wait. My Guru Mahārāja used to say that although this process is guaranteed, but don’t wait for another life. Finish this business in this life.”  

He told us that chanting, even if neglectfully done, will always have some level of success, but still he stressed that we should carefully chant, following the rules and regulations, and thus attain full success in this life. “So we can make our choice, because always Kṛṣṇa gives us the chance to make our choice. Yathecchasi tathā kuru: ‘Whatever you like, you can do.’ So my request—it is my duty because you have accepted me as your spiritual master—so I am repeating my spiritual master’s order that ‘Don’t wait for another life.’ That is a very risky, another life. Maybe I am given the chance of taking my birth in a good brāhmaṇa family or a rich family, but there is chance of again being spoiled.”  

“Just like in America—I always say that you are born in a rich nation’s family, your country is not poor, there is no scarcity, but you should take advantage of it. Don’t spoil your life because you have got so much money for nothing or every enjoyable thing. You should always think, ‘It is all Kṛṣṇa’s mercy that we have got this opportunity. We are honored as Americans.’ Now because the Americans, they have misused their opportunity, now they are degrading. To save your country, take this Kṛṣṇa consciousness movement and enlighten them. Enlighten them. That is your service, actually service of the country. Push this Kṛṣṇa consciousness movement. They have got good opportunity. And it will be very successful, materially and spiritually. Thank you very much.” 

* * *  

Today is the eleventh anniversary of Śrīla Prabhupāda’s arrival in America. Hoping he might say something about it, I went in with the tape recorder and reminded him. He was in a mellow mood, subdued a little, I thought, perhaps due to his current illness.  

Rather than immediately speak about his journey to America though, he said a few words about how Kṛṣṇa performs uncommon activities. Kṛṣṇa lifted Govardhana hill, and He killed Pūtana. He contrasted this with the Māyāvādīs, who only imagine they are God and are accepted by the foolish and uneducated public. But Kṛṣṇa, he said, is accepted by not one or two, but by many authorities, as God. “They are fools?” he asked, “Hearing about Kṛṣṇa? Such great, great personalities? And Śukadeva Gosvāmī is speaking. Are they fools? All of them fools? One, two may be fool. They were wholesale fool, all the great personalities, they’re all fools? Asita, Devala, Vyāsa, Nārada—all big personalities. Rāmānujācārya, Madhvācārya, Caitanya Mahāprabhu—they’re all fools? I may be fool; they are not fools. Mahājano yena gataḥ sa panthāḥ. Why shall I accept a rascal God?”  

Reading through the first few verses of Śrīmad-Bhāgavatam Canto One, Chapter Sixteen, he asked where such a class of literature existed nowadays. Then he softly sang the first verse and said that he wanted all his students to be able to sing the Sanskrit verses. 

It was only then that he acknowledged the significance of the date. Relaxing against the bolsters, he reflected for a moment. “1965, 17 September, I landed in Boston.” 

Hoping to prompt some reminisces, I responded, “You’ve done a lot of things since then.”  

Another devotee added, “Changed the world.” 

But Prabhupāda wasn’t in the mood for speaking much. With a contemplative look he rubbed his hand over his head and said simply, “Much water has gone down.” 

September 18th, 1976

Śrīla Prabhupāda is not feeling well again and could hardly speak this morning due to his high blood pressure, which is affecting his head and giving him massive headaches. He gave only a short class and afterwards, in his room, he said he will stop public lecturing for a while as it is a great strain. 

* * * 

Some devotees have recently informed Prabhupāda of B. V. Tīrtha Mahārāja’s condition in his last days. It seems he was taken from Māyāpur to a Calcutta hospital, where he spent his last couple of weeks largely comatose. He was given injections and hooked up to all kinds of tubes and devices, which pumped fluids and medicines in, and sucked the wastes out. Although Śrīla Prabhupāda didn’t think very highly of Tīrtha, he was sympathetic to such suffering of his Godbrother at the time of his death. He even mentioned it in his class this morning, as an example of saṁsṛti, the misery of material life. He told us, “At the time of death nobody knows what will happen. Recently one of our Godbrothers has died. He was suffering that he, some glucose food was being supplied through the nose, and with—what is called? That also another suffering—forcibly taking out the urine, cannot speak anything. So this is suffering.” 

The only thing that can save us from this suffering Prabhupāda said, is to take shelter of Kṛṣṇa. He detailed the whole business of saṁsṛti in terms of pavarga and apavargo, the different stages of suffering in this material world, and used India as an example. “Now our leaders are advertising that ‘Work hard. Work hard.’  

“ ‘Sir, I am working so hard that I am working like an ass, like an animal; I am tired. Still I have to work hard?’ ”  

“ ‘Yes.’ ”  

“This is saṁsṛti. They are not satisfied that human being, Indians, are working just like an ass, pulling ṭhelā, rickshaw, and still they’re requesting work hard. So this is called vyarthatā. You work hard, hard, hard; still you’ll not be successful. . . . So pa, pha, ba, bha, and at last, ma. Ma means mṛtyu. Frustration and die. And again begin with pa [birth]. This is going on. This is called repeatedly, pa, pha, ba, bha, ma; pa, pha, ba, bha, ma. 

“So if you take to Kṛṣṇa consciousness, then this pavarga will be counteracted. Not otherwise.” 

Citing the example of Mahārāja Ambarīṣa, he described how even though he did not have the mystic power of his attacker, Durvāsā Muni, he was able to remain unafraid in the face of imminent death. Rather it was Durvāsā who was full of fear. “Because he committed offense at the lotus feet of a Vaiṣṇava, he could not be given any protection. Vaiṣṇava-aparādha is so severe. . . . Durvāsā Muni, such a great yogi, but he was afraid. ‘Oh, now there is no protection.’ He fled, here from here, here from there, there, there, then to Brahmā, to Lord Śiva, and at last to Viṣṇu. Just see how much he is afraid of his life. And the Vaiṣṇava is not afraid of his life; there is no fearfulness.” 

Having elaborated on the misery of material life, he told us how to become free of it. “Vaiṣṇava means as he makes progress in devotional service, these material lusty desires become vanquished. No more. Finished. This is the sign. This is Vaiṣṇava, when one will spite on sex enjoyment, that means he has attained the Vaiṣṇava stage. Otherwise not yet. That is the test. Yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāmany udyataṁ rantum āsīt, tad-avadhi bata nārī-saṅgame. Because nārī-saṅgame, sex with nārī [woman], that is the highest pleasure of this material world. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. Very abominable happiness, maithunādi. It is kaṇḍūyanena karayor iva duḥkha-duḥkham: it is entailed with so many sufferings. Either illicit or legal, there is suffering. This is the key of saṁsāra, to keep one packed up, compact in these material desires.” 

He concluded his class by telling us, “Kṛṣṇa is the only means. When one is attracted by Kṛṣṇa, Madana-mohana . . . madana means lusty desires. And Kṛṣṇa, Madana-mohana, He is so attractive that one forgets lusty desires. Therefore His name is Madana-mohana. So if you don’t contact with Madana-mohana, then you’ll be suffering madana-dahana. Dahana means this, dahyamānānām, always suffering the blazing fire of lusty desires.” 

* * *  

This morning Harikeśa Mahārāja discovered some elementary adding mistakes the Punjab National Bank staff had made on the balance sheet of Prabhupāda’s accounts. Harikeśa was a bit annoyed. Thinking that a bank should at least know how to add, he called the manager to his little office at the entrance to Prabhupāda’s rooms. Pointing out the mistakes, he told the manager, “This is nonsense.” 

The man instantly became very offended. He yelled back, “What! You have called the Punjab National Bank a nonsense!?” 

Harikeśa did not realise that in India, if you tell someone they are nonsense, it is taken as a great insult. He hadn’t meant it as an affront; he simply wanted to impress upon the man the laxity of his staff. But the manager became so incensed that he went right into Prabhupāda’s room to complain.  

Śrīla Prabhupāda had overheard the exchange, and managed to calm the manager down. The man left, still glowering at Harikeśa.  

Prabhupāda called in the repentant Harikeśa. He conceeded that the manager is not very smart and that with his red-tape and bureaucracy, he has caused us a variety of problems since the branch opened. Still, Prabhupāda lectured Harikeśa on his dealings with importantly placed men. He said they may be fools, but they can cause so much trouble because of their position. Therefore we have to deal very carefully with them, otherwise they can make so many difficulties for us.  

As an example he cited the time when he returned to India from Africa with his secretary, Śyāmasundara dāsa. Śyāmasundara had failed to arrange a health card for Śrīla Prabhupāda to show that he had been inoculated against yellow fever. Upon their arrival in Bombay the immigration officer requested it. Considering the man a petty official, Śyāmasundara got angry and started yelling at him. As a result, the officer became very negative and deliberately went out of his way to hinder them. Prabhupāda said that had Śyāmasundara been a little sensitive, the man would probably have not made a fuss. But the result was that Śrīla Prabhupāda was locked up for seven days in quarantine.  

Prabhupāda shook his head as he recalled his stay in the quarantine house. “It was very disturbing because although there were nice gardens, I was not allowed out of my room. All the windows were barred.” 

So Prabhupāda told Harikeśa, “Even if you are agitated you should never show it.” He quoted a verse from Cāṇakya Paṇḍita to that effect, and he gave the example of Śrīla Raghunātha dāsa, who, by his sweet words, saved his uncle and family from a dangerous situation at the hands of an envious official. The conclusion, Prabhupāda said, was that a Vaiṣṇava should be friendly in all his dealings. 

* * *  

Śrīla Prabhupāda replied a letter from Tuṣṭa Kṛṣṇa Swami today. Tuṣṭa Kṛṣṇa has been politically active against proposed new abortion liberalization laws in New Zealand. With his letter he enclosed copies of correspondence he has had with the Prime Minister, the Minister of Health, the Home Minister, the Minister of Justice and the Minister of Social Welfare. He sent all of them a three-page proposal that he has submitted to the Royal Commission on Contraception, Sterilization and Abortion, along with cover letters urging them to prevent legal abortion being introduced in New Zealand. He included a copy of the proposal for Śrīla Prabhupāda’s perusal.  

The proposal consists mainly of English quotes from Śrīmad-Bhāgavatam, presenting the development of the embryo within the womb from the time of conception. Then it explains, again with quotes from Prabhupāda’s books, that the perpetrators of abortion will have to suffer a similar fate in their future lives. Stressing that it is the duty of the government to protect the innocent citizens of the state, the proposal states: “This means: protecting the innocent, helpless child within the womb, discouraging abortion, thus saving those who might otherwise be implicated, from the same pain and suffering, and punishing the guilty, thus saving them from the same horrible fate in their next life. 

“How can the Government do this? Such protection can be achieved by the enforcement of a law based on ‘a life for a life.’ In other words the government should introduce ‘capital punishment’. . . . The Srimad Bhagavatam informs us that ‘such a death sentence for the murderer is the lowest possible punishment offered to him. . . . men who are punished by the government on the principle of a life for a life are purified of all their sins.’ ” 

The proposal goes on to say that if abortion is allowed there will be horrible consequences: “People’s hearts will become hardened and then old people who are considered to be a burden to their families will be ‘killed off’ or ‘left to die.’ This is already happening elsewhere in the world.” The proposal offered evidence by way of a quote from the N. Z. Press Association: “ ‘After baby-battering and wife beating, granny-bashing is the latest concern of the medical profession in Britain’. . . . A letter in the Royal College of Nursing journal tells of old people being beaten, lifted by their hair, deprived of food and having prescribed drugs taken away to hasten their death.”  

Finally the proposal quotes Śrīla Prabhupāda in the Śrīmad-Bhāgavatam again to the effect that the reactions to such sinful acts are war, pestilence, famine, earthquakes and other similar disturbances. It concludes, “Surely no sane person wants such a future for our society. Therefore we are appealing to every responsible person, especially to those who are directly responsible for making the laws to act now in order to save New Zealand from such a grim future. This means introducing a law making the crime of abortion punishable by the death sentence.” 

Tuṣṭa Kṛṣṇa told Prabhupāda that he was encouraged by the response he had gotten from the politicians, and he intended to “continue to offer advice about current social issues from the pages of your Srimad Bhagawatam and Bhagavad Gita.” 

He also enclosed an updated drawing of their proposed temple, revised to include Prabhupāda’s suggestions. Tuṣṭa said that they were on the verge of getting building approval, and some beautiful, locally-made Gaura-Nitāi Deities were ready for casting. He had a question about the Deity of Lord Nṛsiṁhadeva. “We are planning to make Him similar to the dayarama [sic] at Mayapur-dham i.e. with Hiranyakasipu on His lap. Will this be all right? I hate to bother you on these points but want the temple to be to your full satisfaction, and since I have also seen a murti with Laxmi on Nrsimha-dev’s lap, I wanted to first check with you.” 

Prabhupāda was pleased with Tuṣṭa Kṛṣṇa’s active preaching. He wrote back: “I thank you very much for your very nice presentation of the issue of birth. You have assimilated the process of birth very nicely through the books. This has pleased me very much and I wish that all my students can become as adept at presenting the information in the books like this. You can make this a grand subject for agitation in that country and your preaching on this point alone will make you very famous. Therefore you should speak everywhere on this subject matter from the Bhagavatam and Gita and you will be glorified. As the disciple is glorified so also the spiritual master becomes glorified more. Use this issue to advance your propaganda and become a leader in the society.” 

He added as a post-script: “n.b.—the Nrsinghadeva Deity should have Hiranyakasipu and Prahlada and should be simple, not very complex.” 

Dixit dāsa sent another letter asking for more information on the development of the Vṛndāvana gurukula. He expressed his feelings of separation from the dhāma, and his desire to retire here. 

Prabhupāda replied at length. He first complimented Dixit for his attachment to Vṛndāvana. “I have constructed this temple and all my other temples so that at least some educated retired men shall live here without any material desires, but at the present moment people are so educated that even up to the point of death they cannot give up the enjoyable items, namely money and women. Caitanya Mahaprabhu therefore recommends niskincanasya bhagavat bhajano ‘numukhasva. 

Then Prabhupāda outlined his desire for developing the Gurukula. “We require some practical assistant who can teach the boys how to be controlled in the mind and senses, how to rise early in the morning, chant the Hare Krishna Maha-Mantra, go to the Yamuna for bathing, then study some Vedic literatures like the Bhagavad-gita and the Srimad-Bhagavatam, remain always for the benefit of the guru, and work for him as a menial servant. These things are recommended for the brahmacary. You will find the statement in the Srimad-Bhagavatam, Canto Seven, Chapter Twelve as follows, brahmacary gurukule vasandanto gururohitam. I want my gurukula should be in that way, we don’t want big big scholars, for doing research work; what research work they will do? Everything is in perfect order in the Vedic scriptures, summarised so beautifully in the Srimad-Bhagavatam, and the Bhagavad-gita is the primal study. 

“So we want to introduce this system of education for the boys who are at the kaumara age. That is recommended by Prahlada Maharaja, kaumara acaret prajno dharman bhagavatan iha. So this is the practical application in life of the education mentioned in the Srimad-Bhagavatam. I am also practically finding that if any of our students artificially try to become scholars by associating with unwanted persons they become victimized, for a little learning is dangerous, especially for the Westerners. I am practically seeing that as soon as they begin to learn a little sanskrit immediately they feel that they have become more than their guru and then the policy is kill guru and be killed himself.” 

Stressing that the emphasis should be on character training and that scholarship was secondary, Prabhupāda concluded, “So think over these matters. You are experienced and if you take up the charge of our gurukula, it will be a great relief for me, but the principles are described above—we do not want anything more or less. The principles are vividly described in the Srimad-Bhagavatam and we have to follow and accept. I am glad to hear that you are coming here during Diwali holidays and you are always welcome.” 

* * *  

Along with the details of B. V. Tīrtha Mahārāja’s last days in hospital, it was also reported that his brother is not going to accept sannyāsa and take over the running of the Caitanya Gaudiya Math. As Prabhupāda took his noon massage, he told me that this means the brother must have good sense. “Actually the man is a successful barrister and in line for being a high court judge, so he may not be willing to give up his good position to become a sannyāsī. What will he gain? The Gaudiya Math is depleting, and he will simply have a constant headache thinking, ‘Oh, where is money?’ ” 

Prabhupāda told me a little of the history of Tīrtha Mahārāja. He was originally with the Ramakrishna mission, and known as Kunja Babu. After meeting Śrīla Bhaktisiddhānta he realized what a saintly person he was. He told Śrīla Bhaktisiddhānta that, as far as preaching was concerned, as long as he remained in Māyāpur he would not be able to do anything. He offered to manage everything for him if he came to Calcutta.  

For his part, Śrīla Bhaktisiddhānta was pure and simple, with no knowledge of business and worldly affairs. He took it as an opportunity to spread Kṛṣṇa consciousness and so he accepted Tīrtha’s offer. In this way he became a little indebted to Tīrtha.  

After Śrīla Bhaktisiddhānta’s disappearance Tīrtha claimed that he and Śrīla Bhaktisiddhānta had actually been co-partners in the Gaudiya mission, and that he was now the senior partner, and so therefore the mission was his. Tīrtha even directly remarked to Śrīla Prabhupāda once, “Why my Godbrothers are interfering with my business?” From this, Prabhupāda could understood that Tīrtha simply regarded the whole thing as a material enterprise, so from then on he carefully avoided him. 

Other Godbrothers split away and formed their own sections of the Gaudiya mission, due to the problems caused by Tīrtha’s Mahārāja’s claims. Although they were independent of each other they retained the nomenclature with slight variations—the Sarasvata Gaudiya Math, Purusottama Gaudiya Math, Devananda Gaudiya Math etc.  

Prabhupāda chuckled, and said that he was the only one not to use the title, and therefore some of the others were annoyed with him. 

* * * 

As Śrīla Prabhupāda sat quietly chanting in the back garden this evening, Harikeśa Mahārāja joined him. He said that many astrologers are predicting that there will be a big war as a result of Rahu and Mars meeting on October 23rd. Harikeśa wanted to know if we should immediately begin printing many books just in case the materials become unavailable.  

Prabhupāda smiled and said, “Whether there is a  war or not we shall see when the time comes. But I have always said print many books and keep big stocks for future sales. I will give you my bank accounts. You sign the bank accounts and you fill all the temples with books. And the devotees will have no place to sleep, then they will have to distribute the books in order to have a place to sleep. Gopāla Kṛṣṇa is a miser. He is not printing my books. So I want you to fill all the temples with books. Do it. You have my full blessings.” 

Now Harikeśa and Hansadūta are working out a program for printing many books in India and they will discuss this with Gopāla Kṛṣṇa prabhu when he arrives. 

September 19th, 1976

Śrīla Prabhupāda didn’t give a class this morning. He rested until 9 a.m. and then followed his usual routine for the rest of the day. 

His high blood pressure has become such a problem that after giving his usual evening darśana in the temple, he sat in his room and had me massage his head and temples for twenty minutes with Brahmi oil. After this, I soaked a new gamcha in cold water, folded it into a strip about six inches wide, and Prabhupāda then sat with it draped over his head for about an hour. The treatment seemed to give him some relief. 

September 20th, 1976

Today is Ekādaśī.  

Despite feeling ill, Śrīla Prabhupāda could not resist giving class this morning. It is almost impossible for him to refrain from preaching about the glories of Lord Kṛṣṇa. He spoke strongly for twenty-five minutes, stressing the need for us to hear about God from an authority, a mahājana like Arjuna. He said that since Arjuna glorified Kṛṣṇa as the puruṣa, therefore this means that God is not female. “Sometimes they worship a female as God, like Durgā, Kālī, and so many others. But God is puruṣa. Everyone is prakṛti; prakṛti means female. The puruṣa is the enjoyer, and prakṛti is the enjoyed. Or, in other words, puruṣa is the predominator and prakṛti is predominated. So we are prakṛti. The Māyāvāda philosophy is that prakṛti wants to become puruṣa. And that is not possible. Suppose a woman, if she dresses like a man, does it mean that she has become a man? No. Or a man dresses like a woman, does it mean that he has become woman, simply by outward dress? No, the only puruṣa is Kṛṣṇa. All others, they are servants. This is the position. Never try to become the puruṣa or the master. That is very dangerous. Always remain prakṛti.” 

People like to speculate but the descriptions of God given by the mahājanas are very clear he said. “This is our Kṛṣṇa consciousness movement, that ‘Why you are searching?’ You say, ‘Can you show me God?’ Why don’t you see, ‘Here is God’? Why, just like the owl you have closed your eyes, not to see the sun? Sun is there. See. Open your eyes and see it. The whole world is going on that ‘There is no God’ or ‘God is dead’ or ‘Can you show me God?’ And ‘I am God by meditation,’ ‘This way,’ ‘That way.’ This is going on. Whole world, especially at the present moment, it is a great disastrous condition, godless civilization. They won’t accept the real God, and they’ll create some artificial God and become God, ‘Everyone is God,’ like that. 

“Here Arjuna is mahājana, he’s Kṛṣṇa’s friend, he’s always with Kṛṣṇa, and Kṛṣṇa recognizes him. Not that because one is always with Kṛṣṇa, therefore he knows Kṛṣṇa. No. That is not possible. Just like I have given this example many times, that I am sitting here, and the bug is also sitting here. That does not mean we are very confidential. No. Bug is different business, and my business different. And bug’s business is biting. That kind of association will not help. Association means to develop love for the person. That is association. So we have to become associate of Kṛṣṇa, as Arjuna became. Always with Kṛṣṇa—eating with Kṛṣṇa, sitting with Kṛṣṇa, talking with Kṛṣṇa, joking with Kṛṣṇa, fighting with Kṛṣṇa—everything Kṛṣṇa. . . . Kṛṣṇa, does He remain with anyone unless he is very dear?  

“So we have to establish some relation with Kṛṣṇa—as servant, as a friend, as a son, as a father, mother, or like the gopīs, mādhurya-rasa, friend, conjugal love. Kṛṣṇa is ready to associate with you in any way you like.” 

* * *  

 Prabhupāda continues to meet with Prem Yogi each morning. He seems satisfied with both the standard of his translation and his progress as a Vaiṣṇava. 

* * * 

Śrīla Prabhupāda answered a couple of pieces of mail in mid-morning, both from South America. One was from Acyuta dāsa, the president of our temple in Sao Paulo, Brazil. His letter was dated August 7, 1976 but was sent to Māyāpur and then redirected. He described the Sao Paulo temple as a “growing book distribution temple.” They have just moved location to what he said was “a beautiful new center,” and he enclosed a very favorable article from the biggest news magazine in Brazil. He also requested initiation for two bhaktas and three new brāhmaṇas from his temple, and five new bhaktas and one brāhmaṇa who have been recommended by Viraha Prakāṣa Swami in Rio de Janeiro.  

The article was in Portuguese so Prabhupāda couldn’t read it, but he was happy to see it. He accepted the new initiates and wrote back, “The article looks very nice and the pictures are very positively descriptive. Continue your nice preaching work there with great enthusiasm.” 

From Buenos Aires, Argentina, Pañca Dravida Swami sent a very encouraging report. He is the temple president there and he has about thirty-five devotees under his care. He recommended seven devotees for first initiation and two for second. He said, “New devotees are coming all the time; although the temple has had women devotees for some time, only one man is a grhastha and the others are determined brahmacaries, who live and breathe for sankirtan. Here the country is very bad (only because of the bad leaders--actually there are many cows and nice land) but because the conditions are not very conducive to nice facilities for sense gratification practically nobody ever leaves, bloops, or breaks the regulative principles.” 

He also said they were printing the Śrīmad-Bhāgavatam First Canto in four volumes locally because the economy there is so bad that the government does not allow practically any imports. In October he said he will print 50,000 De Vuelto Al Supremo, the Spanish version of Back to Godhead. He chose one which features an article by Śrīla Prabhupāda called “Everything Belongs to God,” because in it, “the rampant philosophy of communism is leveled.” 

Śrīla Prabhupāda sent back a simple reply accepting the new initiates, but without commenting on the rest of the report. 

* * *  

My mysterious weakness has gradually declined and I was fit enough to resume my massaging duties today. I confess to having been in some anxiety that Śrīla Prabhupāda might dismiss me as his servant due to my inability to function during this last week. But he has mercifully allowed me to remain within his quarters, never once suggesting that I be replaced.  

* * * 

Śrīla Prabhupāda surprised me this afternoon, by requesting me to set up his dictaphone in his prasādam room. It was wonderful to see him translate during the day. He is so determined to preach. This is the first time I have seen him do this since Hawaii. Despite feeling ill and being heavily involved in the management here, he has not slackened off his translation work at all. 

* * *  

Śubhavilāsa prabhu arrived today from Toronto. He showed Prabhupāda photos of a restaurant they have acquired and gave a report on the temple there. Prabhupāda was pleased to see the progress. However, when Śubhavilāsa complained about the standard of management in Canada, and proposed that Śrīla Prabhupāda appoint him as the GBC, Prabhupāda declined to get involved. He directed him instead to the GBC body, telling him that if they agreed, he had no objection. 

* * *  

Śravaṇānanda prabhu also arrived from New York. He filmed the New York Rathayātrā in July, and he showed it to Śrīla Prabhupāda this evening. Prabhupāda was delighted to see it and he told Śravaṇānanda, “Now you take it and show it all over Bengal, and then ask them if this is the CIA or not.” He said that by seeing this movie, people will understand that we are genuine, and that it will be a good weapon for counteracting the bogus propaganda the communists disseminate that we are linked to the CIA.  

Śravaṇānanda decided to take Śrīla Prabhupāda’s instruction seriously and is making plans to fulfill this request. He is not returning to his post as co-president of the Madras temple.  

September 21st, 1976

In class this morning, Prabhupāda emphasized that no one can become Kṛṣṇa consciousness except by their own choice. “It is all individual; I have to surrender to Kṛṣṇa individually. Just like when you go to the sky on airplane, it is all individual. If one airplane is in danger, other airplane cannot save him. That is not possible. Similarly, it is all individual. It is all parataḥ svato vā. One has to take it seriously, personally, that ‘Kṛṣṇa wants, so I’ll surrender. Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, so I’ll do it.’ Not that ‘When my father will do, then I shall do,’ or ‘My husband will do, then I shall do,’ or ‘My wife will do.’ No, it is all individual. And there is no restraint, ahaituky apratihatā. If you want to surrender to Kṛṣṇa, nobody can check you. Collectively, if it is done, it is good; but it has to be done individually.” 

He said the problem is that we want everything except Kṛṣṇa. Like a small child who doesn’t know what he actually needs, we don’t know that our actual want is Kṛṣṇa. To illustrate this, he narrated a story from chapter six of the Ninth Canto of Śrīmad-Bhāgavatam which he is currently translating.“Even an animal, a small insect, everyone is interested in sense enjoyment. This morning I was reading in the Bhāgavatam, one Saubhari Muni, he was a great yogi, and within the water he was executing the yoga, mystic, and he saw that the two fishes are enjoying sex. So he became sexually inclined—old man, yogi. So he went to Māndhātā King, that ‘You give me one daughter, your daughter.’ So he was within the water, old man, and old man’s bodily feature is not very good. The king knew that ‘This is a useless person, but he is a yogi. He has come to ask me for a daughter.’ So he said, ‘Yes, you are welcome. I have got my fifty daughters. So any one will like you. You can accept. I have no objection.’  

“So Saubhari Muni understood that ‘The king has tactfully avoided to give his daughter.’ So he was a yogi. So he made himself very beautiful young man. That yogi can do that. They can change. Because we are not this body, so body is old, it can be younger; younger body can be older. Nowadays in medical science, they are also doing. A man is woman, woman is man. So body can be changed. There is no difficulty if you know the process. So he changed to be a very nice, beautiful young man. So all the fifty daughters, they became attracted. They began to fight, ‘Oh, he is for me. He is not for you.’ So anyway, he accepted all the fifty daughters. In this way he became very elevated householder. But at some time he began to think, ‘What is my, this enjoyment? Simply by seeing the sex affairs of the fish . . . I was a yogi, I was a tapasvī, I’ve lost everything. Now I am a householder and pet husband of these women.’ So he came to his senses. Again he went to the forest for tapasya.” 

Prabhupāda concluded that material life, however opulent it may be, has no value. He contrasted this with spiritual life. “In the material conditioned life your aim is how to satisfy your senses. And Kṛṣṇa consciousness means you have to work in the same spirit, same vigor, but you have to satisfy Kṛṣṇa. That is spiritual life. Not that to become lazy fellow. Kāma means when one desires to satisfy his own senses. Prema means when you engage yourself for satisfying Kṛṣṇa’s senses. Why gopīs are exalted? Because their only endeavor was to satisfy Kṛṣṇa’s senses. Therefore Caitanya Mahāprabhu recommended, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā [There is no better mode of worship than that which was conceived by the vraja-vadhūs, the damsels of Vṛndāvana]. They had no other business. Those who are in Vṛndāvana, if they actually want to live in Vṛndāvana, their business should be how to satisfy the senses of Kṛṣṇa. That is Vṛndāvana. Not that ‘I am living in Vṛndāvana and trying to satisfy my senses.’ That is not vṛndāvana-vāsī. That kind of living, there are so many monkeys, dogs and hogs also; they are in Vṛndāvana. Do you mean to say that they are living in Vṛndāvana? No. Anyone who wants to satisfy senses in Vṛndāvana, their next life is dogs, hogs, and monkeys; you must know that. So one should not try to sense gratify in Vṛndāvana. That is a great sin. Simply try to satisfy Kṛṣṇa’s senses. That is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanam.  

“So in order to teach this lesson to us, the conditioned souls, jīva-loka, Kṛṣṇa, vidhatse svena vīryeṇa, by His own potency . . . Own potency means, if you surrender to Kṛṣṇa, He has got such potency He can deliver you from this conditioned life, jīva-loka. He can make you purified. That is called mukti. When you are free from this conditioned stage, this bodily conception of life, then you become free—simply by understanding Kṛṣṇa. After giving up this body, he does not get any more this material body. Then what happens to him? Tyaktvā dehaṁ punar janma naiti mām eti. Kṛṣṇa comes to call you back. So he comes back. If you take Kṛṣṇa’s instruction, you go back to Kṛṣṇa. And again you become happy. Otherwise, māyā-mohita-cetasaḥ. You’ll have to suffer life after life.” 

* * *  

A few weeks ago Harikeśa Mahārāja suggested to Prabhupāda a way to reduce his involvement in management. Some of the letters he receives are routine inquiries on subjects he has dealt with many times. Harikeśa proposed that such letters could be sent to the GBC chairman, and then dealt with by the GBC men. They would reply to the letters instead of Śrīla Prabhupāda, signing their own names. In this way Śrīla Prabhupāda could get some relief.  

Prabhupāda tentatively agreed with the proposal, but he has now discovered that several letters came addressed to Harikeśa as his secretary. Harikeśa had replied to them, without first showing Prabhupāda either the letters or his replies. This morning Prabhupāda chastised him for this, telling him that he must be shown every letter. He later told me that Harikeśa’s judgement was not good enough for this work, and he feared Harikeśa would create some havoc. 

September 22nd, 1976

Prabhupāda has a cold as well as his other ailments, but it did not deter him from giving Śrīmad-Bhāgavatam class. In the verse, Arjuna glories Kṛṣṇa as an avatāra, and, without mentioning any names, Prabhupāda’s comments had us smiling, especially in view of his recent letter to the so-called Sai Baba avatāra. “Here it is said, tathāyaṁ ca avatāras te bhuvo bhāra-jihīrṣayā. Avatāra does not mean a big beard or big hair. We do not like to see such ugly avatāra. We kick on their face, this avatāra. This is not avatāra. Avatāra must be mentioned in the śāstra. Caitanya Mahāprabhu, when He was talking with Sanātana Gosvāmī, so Caitanya Mahāprabhu described about avatāra. So just to make a little joke, because they are personal devotees . . . So he knew that Caitanya Mahāprabhu is the avatāra. Still, he inquired from Caitanya Mahāprabhu, ‘How we shall know one avatāra?’ So Caitanya Mahāprabhu said, ‘Why? It is all mentioned in the śāstra.’ So avatāra should be understood from the śāstra, not by jugglery or magic. This is rascal. As soon as one wants to establish his avatārship by jugglery and magic, kick him out, immediately on the face, directly. Kick him. Let the avatāra take steps. I don’t mind.” 

* * * 

Prabhupāda held an initiation ceremony in the temple courtyard this morning for a small group of new and first-initiated devotees, including a Bengali, Pūrṇacandra dāsa; an Italian, Sajjanāśraya dāsa; and David, the Israeli, who was renamed Viṣṇudūta dāsa. 

* * *  

It seems a number of complaints have been received at ISKCON Māyāpur from members of the public, upset by our devotees’ criticism of a local mission. 

Prabhupāda wrote to Jayapatāka Swami that we should not criticize this other organization either by name or directly, “for they have become somehow or other popular and people are against us for it. So carefully avoid this type of preaching.” Harikeśa Swami put at the bottom “URGENT AND CONFIDENTIAL” and when Prabhupāda signed it he added a footnote that all letters from the public should be sent to him immediately. 

From Toronto, Ayodhyāpati dāsa sent a four-page glorification of Śrīla Prabhupāda. Ayodhyāpati described how he was born in unfortunate circumstances, later misled by false philosophies, and finally saved by the mercy of Śrīla Prabhupāda. Most of the letter comprised verses and translations from Prabhupāda’s books. 

Śrīla Prabhupāda appreciated his effort and wrote back encouraging him to continue studying his books. “Your siddhanta is correct to the sastra and in this way go on reading books and have the correct perception and Krsna will help you. siddhanta baliya citte na kara alasa iha ha-ite krsna lage sudrdha manasa, A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one’s mind becomes attached to Sri Krsna. 

“You should be always alert in understanding the sastric conclusions that will help you, otherwise we can be misled by bogus philosophies. I am very pleased that you are studying the books. This will make you happy and successful.” 

Mahātmā dāsa from Seattle sent a saṅkīrtana newsletter reporting a recent competition between the temples on the West Coast of America and Canada. Over a three-day period during the Labor Day holidays, five temples distributed a total 6,559 big books, 498 medium books, 168 small books and 14,503 BTGs, for a total collection of over $40,000. By awarding points for each type of book distributed and then dividing the individual temple points totals by the number of distributors they had participating, they arrived at an average points total per distributor. Using this system the Vancouver temple won, followed by Berkeley, Seattle, Los Angeles and Portland. San Diego temple was unable to participate because of what Mahātmā described as “severe harassment” by local authorities. His newsletter stated, “It is amazing to note that the Vancouver devotees won the marathon despite so many difficulties. The weather was always bad and several days it rained all day. In their attempts to distribute at a fair in Vancouver they were constantly being harassed and threatened by the officials, but still they continued to fight. Certainly Krsna awarded them His mercy because the average distributor did almost 40 big books each day. The Berkeley devotees also received the same mercy in that their airport was limited to five devotees, yet still because they were so enlivened they were able to distribute big books wherever they went. In fact they out-did Los Angeles on overall points and Laksmi collection with four less devotees! 

“It is also interesting to note how well Seattle did. They had a party of airport devotees that lived at the airport for four days in a mobile home along with Gaur-Nitai Deities. What preaching spirit they have! The Northwest Zone has taken the first three positions and I have informed Ramesvara Maharaj that the Northwest zone plans shortly to out-do his zone for the weekly and monthly totals. In this way the devotees are becoming so much enthusiastic about distributing books that I’m getting reports from all the presidents that they can hardly even keep the book distributors back at the temple. They are simply in anxiety to preach.” 

The newsletter included a list of the top ten book distributors. All of them had sold more than 155 big books each and the top two, Nāḍā dāsī from Berkeley, and Gopavṛndapāla dāsa from Los Angeles, sold 212 and 205 books respectively. Both of them collected over $1,000 for their efforts. Mahātmā concluded his letter to Prabhupāda, “The sole purpose of this marathon is just to give you pleasure by informing you of our book distribution results. We hope that you will be pleased by our efforts and we pray that we will increase our desire to please you more and more.” 

Prabhupāda was indeed happy to hear of his disciples’ preaching efforts. “I thank you very much for the good news. The enthusiasm of the devotees is a very good sign. The more they become enthused and anxious to preach the more they become Krishna conscious; ya idam paramam guhyam mad-bhaktesv abhidhasyati, na ca tasman manusyesu kascin me priya-krttamah. One who explains the supreme secret to the devotees is the most dear to Krsna and never will there be one more dear. So always keep them enthused in this book distribution. This pleases me very much.” 

* * *  

Gurukṛpa Swami has arrived from Japan. He came in to see Śrīla Prabhupāda this morning to make his report. As he sat before His Divine Grace with Harikeśa to his right, he began telling Prabhupāda that his zone was too big. He said he could not visit Hawaii or Australia very much because of the distances and the expense involved. He also said he didn’t like to go to Hawaii because he doesn’t get along with Śukadeva prabhu and they simply fight whenever he goes. 

Śrīla Prabhupāda was sitting back quietly listening as Gurukṛpa elaborated on the problems in Hawaii. Then, suddenly, he indicated Harikeśa Mahārāja with an upward tip of his head and said, “He can go.”  

It was completely unexpected. Surprised, I glanced at Harikeśa, who looked a little stunned and unsure whether what he had just heard was a serious comment or not.  

But as Gurukṛpa continued speaking about his problems in Hawaii, Prabhupāda said it a second time: “So, he can go there.”  

Then we realized he was serious. 

Prabhupāda began to complain that he wanted a GBC man to do his secretarial work. Indicating Harikeśa he said, “He is writing letters without my knowledge or approval. Actually no letter should go out unless it is seen by me.”  

Gurukṛpa also complained to Prabhupāda that Harikeśa has told Prabhupāda that he has been missing for the last week or two. The fact was, he said, that he has been traveling to places where we have no temple and was not “missing,” but simply out of contact. 

Prabhupāda said that Harikeśa was acting independently. Therefore he could not trust him to be his secretary any more. He said that there are three GBCs present in India, so one of them should become his secretary. He told Harikeśa, “Now you immediately go to Hawaii and take over as temple president there.”  

Harikeśa was dumbfounded. Although it has been obvious for the last few weeks that Śrīla Prabhupāda has been concerned about his engagement, there has not been even the slightest hint that Prabhupāda was thinking to change him. 

Harikeśa looked flattened. Glumly he asked, “Well, what about the Eastern European program?” 

“All right, you can go there if you want,” Prabhupāda calmly said.  

It appeared to me that Prabhupāda was using the problems in Hawaii as an opportunity to re-engage Harikeśa, and that the problem in Hawaii was not as important as the problem with Harikeśa. 

Harikeśa, somewhat resistive to embracing Prabhupāda’s sudden decision, presented various reasons why his work as secretary was apparently faulty. He went over the history of his previous service as temple president here in Vṛndāvana, and he offered various types of rationale for other objections raised. It seemed that he was trying to counter Prabhupāda’s complaints; for every point that Prabhupāda raised, he had an excuse. This went on until finally Prabhupāda stopped him, and told him quite sternly, “It is not good to defend yourself so strongly in front of the spiritual master.” 

Lecturing him at length like a kind father, Prabhupāda told him that he should not think that he was rejecting him. He said, “I am not rejecting, I am engaging you properly. If management is not good, then we can change, but that does not mean that the man is being rejected. The spiritual master is equal to all. You are a good preacher and this Eastern European program is very important. I am very pleased with it. So you can go there and continue that work.” 

Dejectedly, Harikeśa returned to his room. A little later, when it sunk in that Prabhupāda did not want him as his secretary any more, but unable to understand how to cope with it, he went back to Śrīla Prabhupāda and announced, “Śrīla Prabhupāda, I quit!” 

Prabhupāda looked at him as only a father can look a son who has just said something completely foolish, and in a very business-like way, said, “You can’t quit, I fire you.” 

“As you like,” Harikeśa responded gloomily. 

“So what will you do?” Prabhupāda asked him.  

“I guess I shall go back to Germany,” Harikeśa replied.  

Prabhupāda nodded and told him, “You should just go to the Schloss and sit there.” 

Harikeśa was unsure. “But Prabhupāda, there are so many troubles there, I don’t know if I will be able to stay there.” 

But Prabhupāda was certain. He said, “You should just sit there, no matter what happens. You may do nothing else but chant Hare Kṛṣṇa, but just sit there and don’t leave.” 

So Harikeśa finally agreed, “All right.” 

“And I will give you a loan of $900 for your ticket,” Prabhupāda told him. 

Harikeśa shook his head. “Śrīla Prabhupāda, I don’t want your money.” 

“You must take it,” Prabhupāda told him. “You must take this $900 and pay me back 10% interest.” 

“But I don’t need your money,” Harikeśa Mahārāja mildly protested. 

“You must take it,” Prabhupāda told him forcefully, repeating the order. “You must take this money and pay me back 10% interest.” 

Harikeśa Swami conceded. In a miserable mood he went off to pack his belongings. 

* * * 

In the evening, Śrīla Prabhupāda, Hansadūta Swami and I sat in the back garden. Hansadūta suggested that if Harikeśa Mahārāja were to travel overland to Europe, he could visit the devotees who have recently set out to open centers in Kabul and Turkey. Thus he could enliven the devotees and also save $200 on his travel expenses. Śrīla  Prabhupāda thought it a good idea and so he sent me up into the guest house to get Harikeśa.  

When I entered his room, Harikeśa was sitting on the side of his bed, his suitcase half-packed, staring into space. I have rarely seen anyone so depressed. I told him that Śrīla Prabhupāda wanted to see him and so he came down into the garden. He offered his obeisances, still with a long face, and knelt before Śrīla Prabhupāda.  

Prabhupāda looked at him brightly. “He says that if you go overland you can go for $100.”  

Harikeśa did not appreciate Hansadūta’s suggestion, because he had made it without first asking what Harikeśa wanted to do. So, irritated, frustrated and dejected, he shot back sarcastically, “Well if I walk it will be even cheaper. I can go for $15.” 

Prabhupāda didn’t like his attitude at all and he rebuked him sharply, “You simply create arguments! Here is some advice to help you, but instead of politely replying, you have to give some argument against it. This is your mentality. This is not at all good.” With that, Prabhupāda let the matter drop and Harikeśa left the garden to complete his preparations to leave. 

* * *  

The management continues to tax Prabhupāda’s brain. With Harikeśa’s removal, Prabhupāda initially decided to have Akṣayānanda Mahārāja as his secretary and install Hansadūta as the Vṛndāvana temple president. And so he had a long meeting with Hansadūta in the garden where he told him, “I will be very pleased if you can manage here nicely. The management is very, very bad. If you can simply make this guest house successful I will be very pleased. Other things are going on, but this guest house, this must be made successful.” Prabhupāda is disturbed that no one is coming to stay in the guest house. He calculated that if he had invested the building costs of twenty five lakhs of rupees in fixed deposits then he would be realizing at least Rs. 20,000 a month in interest; but the guest house is only making about 4,000 a month. So there is an actual loss of 16,000 rupees a month. 

Prabhupāda was also frank about Hansadūta’s reputation as a manager. He told him, “Previously there was some complaint, but if you make this place a success then,”—he held his hand out as if turning a key—“all mouths will be closed up tight.”  He made a comparison with how so many people, especially his Godbrothers, have complained about the way he has spread Kṛṣṇa consciousness, but because of his success, “No one is allowed to speak anything. All mouths locked tight shut!” He gave Hansadūta all encouragement to make Vṛndāvana a success; otherwise he is becoming hopeless that it will ever be managed nicely. 

But then a little while later he changed his mind, deciding to have Hansadūta serve as his secretary.  

In the late evening, as he sat in his prasādam room drinking hot milk, Prabhupāda asked me if I thought Akṣayānanda could manage. 

I spoke honestly. “No, Śrīla Prabhupāda. He simply agrees with everything you say, but nothing is changed.” 

Prabhupāda laughed and mimicked Akṣayānanda’s standard response to Prabhupāda’s many complaints. “ ‘Yes Prabhupāda, that’s right Prabhupāda. You are correct!.’ ” Shaking his head in good-natured resignation, he added, “Still he is devotee. He may not be expert, but he is a devotee and that is his qualification.”  

So Prabhupāda decided to revert back to his original decision and appoint Akṣayānanda as his new secretary. He said that he will even teach him Hindi if he wants to learn. 

September 23rd, 1976

In the early morning Śrīla Prabhupāda called in Akṣayānanda Swami to inform him of his appointment as secretary.  

Akṣayānanda nodded dutifully, “Whatever you think best Prabhupāda.” It was obvious that he is attached to his service as temple president and that he is doubtful about Hansadūta managing well. Nevertheless he is happy to serve Prabhupāda in whatever capacity His Divine Grace requests. 

Harikeśa Mahārāja came in for a few moments and took a last darśana of Śrīla Prabhupāda. With His Divine Grace’s full blessing, he left for Delhi at 6 a.m. 

* * *  

During class Śrīla Prabhupāda made an interesting observation about the brahmāstra weapon as he pointed out that modern scientists have no information about the subtle aspects of nature. “So they have no knowledge. Therefore they can manufacture weapon or bomb with the gross things. Bhūmir āpo ’nalo—the chemicals, that is gross. But this brahmāstra is not gross; this is also material, but it is made of subtle things—mind, intelligence and ego. Therefore Arjuna is asking Kṛṣṇa, ‘I do not know wherefrom this such high temperature is coming.’ ” 

Prabhupāda gave several examples of the subtle movements of the soul, and concluded that if we want to know anything we have to follow Arjuna’s example and approach Kṛṣṇa, for only He can reveal the true nature of things. “These laws they do not know, how things are happening in the subtle ways. Arjuna knows, but for our education he’s asking Kṛṣṇa that ‘Wherefrom this high temperature is coming?’ So many things are there, even in this material world we cannot understand, we cannot get full information. But if we take Kṛṣṇa’s instruction . . . He’s giving personally the instruction in the Bhagavad-gītā. If we take care of them, then we can understand everything very easily. Kṛṣṇa consciousness movement is so nice that simply by understanding Kṛṣṇa, you can understand everything. So this is the all-perfect knowledge, perfect culture, perfect advancement of civilization. Everyone should take to it and all questions are answered by Kṛṣṇa. You take it and become a perfect man.” 

* * * 

Akṣayānanda Mahārāja took up his duties right away. He brought the day’s mail in to Śrīla Prabhupāda in mid-morning. There was a letter from Girirāja prabhu dated the 18th and addressed to Harikeśa Swami. Akṣayānanda read it out to Prabhupāda. In it Girirāja said that the editor of Bhavan’s Journal wants to publish Prabhupāda’s reply to their questionnaire and so needs the answers immediately.  

On another topic Girirāja wrote, “Meanwhile one of the devotees approached a very important Vaisnava of Bombay and that Vaisnava was troubled by the incident about Ballabhacharya quoted in Back to Godhead. He has pledged his full support to ISKCON if we can clear this misunderstanding. Therefore we have to request you to immediately send a copy of Srila Prabhupada’s reply to Smt. Morarjee so that we can adapt it and write a letter to this gentleman.” 

He added that Bombay was progressing nicely and Gopāla Kṛṣṇa prabhu would give a full report when he arrives in Vṛndāvana next week. 

Śrīla Prabhupāda sent him a short reply, informing him that the Bhavan’s Journal article has already been sent and that Harikeśa Mahārāja has sent out the copy of Sumati Morarjee’s letter. He added, “Harikesa is not working as my secretary now; he has been sent for preaching work.” 

Rūpānuga prabhu sent a comprehensive report of his GBC zone, which includes Ottawa, Montreal, Philadelphia, Baltimore, Washington D. C., and St. Louis and its satellite farm. Before detailing the temples’ activities, he gave an update on the Bhaktivedanta Institute. He said that work was progressing on the book they were planning and some of the material would be used in the first issue of the BI’s journal, Sa-vijñanam, which he expected to come out by the end of November. He proposed that initially the journal would appear twice a year, and then quarterly. He plans to set up a headquarters for the BI in the New England/Boston area, “the educational capital of America.” 

Rūpānuga said that Svarūpa Dāmodara prabhu was going for his final interview for residency in America on September 13. He expected to receive approval within three weeks. Then, when his obligation to Emery University expires in December, Svarūpa Dāmodara would come to India to see Prabhupāda and arrange for him to go to Manipur. 

About himself, Rūpānuga said that he has teamed up with Arjuna Mullik, a psychologist from the University of Madras, who met Śrīla Prabhupāda in July in New York. Rūpānuga is also writing, and in this context he had a complaint. “I am working on one article for the Journal entitled, ‘A Morphology of Consciousness.’ In this connection, we feel that the editorial policy of BTG is narrow-minded regarding scientific articles. Damodar prabhu (an editor on the BTG staff) and Jayadvaita das also agree with this opinion. A case in point is that the article recently published by the scientists in BTG was originally rejected and was later printed only because Your Divine Grace requested it. Other articles from Rabindra Swarup have been rejected and more recently one by myself and another by Amarendra das, president of Gainesville, who is one of our best preachers and a graduate in journalism. The policy, according to Damodar, is for BTG to publish articles of general interest, rather than those of ‘specific interest’ like more scientific or scholarly articles. In my opinion, there could be a scientific-type article from different fields in every issue of BTG because many readers of BTG are intelligent. Of course the most scientific or scholarly articles or more technical articles can be for the journal, but others who are qualified should have a chance to publish in BTG. I know, for example, that Amarendra worked on his article for months and received a letter in reply that he should read a book on writing style. Anyway, I am bringing this to your attention because it has become a familiar observation by the more senior members of our Society.” 

The rest of his letter comprised his summary report on the individual temples. St. Louis was the top small temple for book distribution and Philadelphia the top medium temple. In Washington, Gabhīra dāsa, our Chaplain at the University of Maryland, has started a cooking class which attracted sixty students at the first meeting and he had an article published in the University paper which has a circulation of 35,000. Each temple report was upbeat. Only about Baltimore did Rūpānuga report a decrease as well as some difficulties executing a plan to purchase some property for a farm. The devotees are currently using a property owned by the father of Aghāri dāsa. Rūpānuga said that he had decided to disband the project and send the twelve cows and six devotees to other farm projects, especially St. Louis. He felt this would also free up more time for himself so that he can concentrate on the development of the BI.  

He added that he had recently undertaken a tour with Tamal Krishna and Tripurāri Mahārājas to St. Louis, Philadelphia and Washington D. C. and the result was an average increase in collections of between $5,000–$10,000 per month. “The results of this team work have been very encouraging,” he wrote. “As far as Tamal Krishna is concerned, I am happy to report that he is showing a new cooperative attitude that in fact is increasing book distribution like never before, and has been demonstrated by our recent working together. . . . In this way, if the GBC men, with their various talents, portfolios etc., can work together, Your Divine Grace will be assured that the management of ISKCON is going on and concentrate on the books.” 

Rūpānuga enclosed a check for $1,000 which, he said, “I hope will help to mitigate any headaches caused by this letter.” 

Prabhupāda heard the report with interest. He was concerned about Rūpānuga’s dissatisfaction with BTG, especially in view of the recent complaint by Sumati Morarjee. He wrote back, “Regarding the editorial policy of BTG, if the editorial board is not expert enough they should be changed. Dr. O.B.L. Kapoor also had put a similar complaint. Yes, scientific articles must be published when sent by our men. I cannot see every article, but some of you should examine why nice articles are rejected. See if the board can be changed. If experienced editors are not there it will be unpopular magazine. These things are to be seen to immediately by the GBC. The board should be judged immediately and be changed if required.”  

As far as the Baltimore farm is concerned, Prabhupāda told him not to worry. “Don’t increase the field of activity if there is not sufficient money. There is no need of farm project there at Baltimore if the money is deficient. The Bhaktivedanta Institute must be very sound regarding income, otherwise how it will run on.” 

* * *  

In the evening Śrīla Prabhupāda met once more with Hansadūta Mahārāja, discussing his plans to revamp the temple management. Prabhupāda is giving him a lot of time and encouragement with the hope that he can improve things. 

* * * 

I asked Gurukṛpa Swami whether there was any substance to the rumor that Madhudviṣa took money from Australia. He shrugged and said that nothing can be proved and, since he has already left, it doesn’t matter much. From what he told me about the Australian yātrā, it seems that things are not going too well. There have been several marriages, there are no new devotees joining, one of the top book distributors has blooped, and another leading manager “is on the way out.” 

September 24th, 1976

Śrīla Prabhupāda summoned me into his room on the roof with a ring of his bell at 1:50 a.m. this morning. I went in, offered my obeisances, and when I looked up, Śrīla Prabhupāda told me to sit down. Then he asked me for my opinion on the new arrangements he has made for the Vṛndāvana management. “Confidentially, what is your opinion of Harikeśa?” 

I was surprised that he sought my opinion; how could my view of anything be of any possible use to Prabhupāda? How could I give advice to my spiritual master? 

Seeing my hesitancy, Prabhupāda reassured me. “No, after all, you have an English brain, and they are good at observing situations. So just consider what can be done here to improve things.” 

With this encouragement I tried to respond as best I could. He asked whether I thought Harikeśa might be good as the temple president in Vṛndāvana, because previously he had held that position for a few months. I answered that I thought Harikeśa would be better situated in the Eastern European program, and I gave two reasons: for his own sake he needs a bigger scale service—his brain is so active he might cause a disturbance in small project like Vṛndāvana. And in addition, the Eastern European program was virtually dependent on his personal presence. 

Then Prabhupāda asked me what I thought about Akṣayānanda. I told him that he seemed ideal as Prabhupāda’s secretary. He has the right mentality for this type of service, and in India Śrīla Prabhupāda often needs the assistance of someone who can speak Hindi, both for reading and replying to Hindi letters, as well as for receiving guests. Moreover, Akṣayānanda knows how to deal nicely with Indian gentlemen. 

Finally he asked me about Hansadūta. But he was mostly an unknown quantity to me. “Well, he says he can do something and he is enthusiastic to try. So I would give him a chance, and see how he does.” 

Prabhupāda listened carefully to what I had to say. He then thanked me and sent me back to rest. 

I feel honored that Prabhupāda would even consider asking for my opinion. His comment about my having an “English brain” was a revealing insight into his intelligence in seeing how every living entity is offered a particular facility by the laws of nature—a particular birth in a particular place means one gets certain propensities. The English have a good reputation for managerial skills, especially here in India, where they were able to manage 400 million people with just a few thousand men. It seems Prabhupāda therefore considered that since I have an English brain, I should be able use it for managerial purposes. 

* * * 

Several times over the last few weeks Prabhupāda has been disturbed by the poor quality of flowers on the Deity garlands. Sometimes also, the Deities do not even have garlands on when the curtains are opened for Their morning darśana. When Prabhupāda greeted Them this morning, he saw that Śrī Śrī Kṛṣṇa-Balarāma yet again had no garlands. Openly aggravated, he half-turned to Akṣayānanda and told him sternly, “This is another farce!” 

He was so troubled by the poor standard of worship, that he dedicated most of his class to it. Although his tone was dispassionate and objective, showing no traces of the flash of anger he had displayed earlier, he gave a very strong warning to the devotees about the consequences of inattention and neglect.  

He started out by saying that human life begins with the practice of religion, but nowadays there are organized movements such as communism to stop it. Yet, he said, in one way, they cannot be blamed. “Because the guardians of the religious system, they are fallen. Just like immediately our Śubhavilāsa prabhu was asking me that, ‘We have seen so many temples. Why they are so neglected?’ Is it not your question? And why they should not neglect it? Mostly, the temples, they have become the means of livelihood. That is the defect. Temple is not meant for means of livelihood; then it will deteriorate. How long you can falsely worship Deity and make show of ārati? You cannot go on very long time, that is not possible. You’ll be disgusted. Unless there is feeling, bhāva, that ‘Here is Kṛṣṇa. Kṛṣṇa has very kindly come here to receive, to take, accept my humble service. He’s so great that He cannot be approached by a person like me.’ Aṇor aṇīyān mahato mahīyān.” 

Explaining that we cannot worship Kṛṣṇa in His universal aspect Prabhupāda went on, “Therefore He is so kind that He has appeared before you in this temple so that you can touch Him actually, you can serve Him, you can dress Him, you can offer Him eatables. . . . This is arcā-vigraha, Deity. Arcye viṣṇau śilā-dhīḥ. Kṛṣṇa has appeared.  

“We are not so elevated like Nanda Mahārāja or Yaśodā,” he said. “We’re just beginners. So we do not know what is Kṛṣṇa. We cannot see Kṛṣṇa, either His virāḍ-mūrti or this mūrti. So what we can see? We can see stone, wood or material things. So when Kṛṣṇa appears to be seen by you and He appears like a stone statue, He’s not stone statue. Don’t think. Therefore we must learn how to see Kṛṣṇa. So we should not think that ‘Here is a stone statue.’ As soon as we think of stone statue, then our, this feeling, bhāva, will be lost. So the answer is that if we establish some temple and Deity and take it as a means of livelihood . . . ” 

“So at least we Indians we are trained up like that. Not only trained up, we are born devotees. Anyone who has taken birth in India, that is special facility. In their previous birth, they had performed many austerities, much austerities. Even the demigods, they desire also to take birth in India to get this opportunity. So India—India means this planet, Bhāratavarṣa—there is good opportunity. So if we think that ‘Here is a stone statue,’ then it will not prolong many days. 

“Galagraha. No more vigraha, but galagraha. Suppose I have established this temple. Now under my direction, my disciples are worshiping vigraha. Vigraha means the form of the Lord, rūpa. But if there is no following of the regulative principles, then after my death it will be galagraha, a burden, that ‘Our rascal Guru Mahārāja established this temple, and we have to worship, early rise in the morning, all botheration.’ That is called galagraha, a burden, ‘He has left with us a burden.’ This is the risk. Then such a big temple will be mismanaged, and you’ll find that ‘This is breaking’ and ‘This is unclean,’ and there is no attention. This will be our [mood] . . . That is called galagraha, ‘The rascal has given us a burden. 

“So it is very difficult. If we have lost that feeling that ‘Here is Kṛṣṇa. Here is a chance to serve Him . . . ’ Śrī-vigrahārādhana-nitya-nānā-śṛṅgāra-tan-mandira -mārjanādau. Therefore we are very much vigilant, ‘Why you did not this? Why you do not this? Why . . . ?’ As soon as the feeling of devotional service will be lost, this temple will be a burden. This is the way. It will be such a big temple, to manage, it will be a great burden. So they are feeling burden. Therefore they don’t mind if somewhere is broken sometimes. ‘All right, whatever money we have got, let us eat first of all.’ This is the position. Vigraha and galagraha, you should understand. If we forget that ‘Here is Kṛṣṇa personally present. We have to receive Him very nicely. We have to give Him nice food, nice dress . . . ’ Then it is service. And as soon as the feeling comes that ‘Here is a stone idol,’—they say sometimes ‘idol worship’—‘and we have been instructed to dress Him, to give Him . . . —all botheration.’ Then finished. Finished.  

“That has come everywhere. I have seen in Nasik in many, many big temples there is no pūjārī, and the dogs are passing stool.” 

Prabhupāda said that this same problem was also present in the West. Churches were derelict and he had personally observed that on Sundays only the caretaker and few old women were attending. Many of these disused churches were up for sale but even then the priests have been reluctant to sell to us. “One church, the priest said that ‘I shall set fire in this church, still I shall not give to Bhaktivedanta Swami.’ ” Prabhupāda grinned and, as everyone laughed, he went on, “This Toronto church was like that also. And in Melbourne the sale condition was that ‘You have to dismantle this church building.’ We said, ‘Why?’ He said, ‘[If you] Utilize as temple now, then we shall not give you.’ They refused. So they do not like that ‘This Kṛṣṇa consciousness movement will purchase our churches and install Rādhā-Kṛṣṇa Deity.’ They do not like that.” 

Despite his injection of a little humor Prabhupāda remained very serious about the problems he detected here, exemplified by the failure of the pūjārīs to offer nice garlands to the Deities. He analyzed the mentality behind it and spelled out the consequences in strikingly frank terms. 

“So not only the churches in the Western countries, here also. As soon as you will lose the spirit of service, this temple will become a big go-down [warehouse], that’s all. No more temple. So we have to maintain that service spirit. Therefore we are so much particular—‘Why fresh flower is not there?’ If you think, ‘Here is a stone statue. What is the meaning of fresh flower or old flower? We have to give some flower, that’s all.’ But no feeling, that ‘Here is Kṛṣṇa. We must give fresh flower.’ Just like I’m a living man, if you give me a fresh flower, and if you bring some garbage, and if you give me, shall I be pleased? Do you think? So this feeling is losing even in the beginning, that ‘We shall satisfy this statue with some rubbish, garbage flowers. He’s not going to protest.’ Yes, He’ll not protest, but your life will be finished. The protest will come like that. As soon as you lost the feeling, bhāva, budhā bhāva-samanvitāḥ. 

“Who can worship Kṛṣṇa? When there is bhāva, sthāyi-bhāva. This has been discussed in Bhakti-rasāmṛta-sindhu, what is bhāva. But if you have no bhāva, then you are on the material, kaniṣṭha-adhikārī. Simply show. A show cannot go on many days, show will be finished very soon.” 

* * * 

Prabhupāda sent a letter today to Jayatīrtha prabhu, the GBC of England and Germany, informing him of Harikeśa Swami’s imminent arrival. “Harikesa was doing nice preaching work and recently he has received one letter from Sucandra. Both of them can work there very nicely. So, as you know, I am interested very much for preaching work. I have sent him yesterday to Poland etc. I have given him one month’s expenditure, also including his fare. I have paid him $950.00. He’s enthusiastic to preach in that part of the world in co-operation with Sucandra. Try to encourage him in preaching work. So far this $950.00 it is given to him as loan and is to be returned as soon as possible.” 

There was also another letter from Gurudāsa Mahārāja, informing Śrīla Prabhupāda that since his last letter he has recovered his daṇḍa. He sent a heavy letter to the airport authorities in Poland, claiming $300 damages and threatening “diplomatic implications.” The result was that within hours they found the daṇḍa and sent it to Stockholm. Gurudāsa also reported that his party is doing nicely and they are purchasing a van for their overland trip to India at the end of the year. Jayatīrtha has also arranged for him to do a college preaching tour in England. 

Śrīla Prabhupāda replied along the same lines as his last letter to Gurudāsa. “Harikesa has gone there to Poland to preach as you are doing, so take him with you. I have given him $1,000.00 for immediate expenditure and he has to return this as soon as possible. So he has gone yesterday morning, perhaps by this time he has reached. He likes to work jointly with Sucandra, but if Sucandra is not free then he may join with you.” 

Lokanātha Mahārāja sent in his first report of the progress of his bullockcart traveling SKP. It was sent from the Goverdhan Hotel, Delhi Gate, Agra, and dated September 21st. He said that so far they have visited five villages, where they held kīrtana through the streets in both the morning and evening, and then a program with chanting, ārati, an explanation of Śrīla Prabhupāda’s mission and prasādam distribution in the evenings. During the morning sessions they would collect various ingredients such as flour, dāl, vegetables, milk and sugarcane gur and cook this into halva and khichari. After offering it to Gaura-Nitāi, they distributed the prasādam at the evening program. At their last venue over four hundred people attended the program “and all were satisfied.” 

“After being on the road for some time now we are realizing a need of having our own bullock cart,” Lokanātha wrote. “So we will be in Agra for 3–4 days to try to raise some funds to get a bullock cart. Then our program will be more regular and together. I am happy with this engagement. Program is very simple but very potent and purifying one.” 

Prabhupāda smiled brightly hearing the news. He wrote back, “I am also happy to hear your very nice activities. I wish I could have joined you. I like your program very much. If you continue this program you will be benefited, people will be benefited, and everyone will be happy. 

“If possible you can collect something for our Gurukula and Temple also, and if some high-class men want to offer their children to Gurukula we can accept.” 

Yaśomatīnandana prabhu sent a package from Gujarat. His preaching report was upbeat: on Rādhāṣṭamī they moved into new temple premises at 7 Kailash Society, Ashram Rd. Navrangpura, Ahmedabad. About 75% of his life members attended the successful opening and they served prasādam to over 500 people. Because they had held a press conference the day before, all the newspapers reported on the event very favorably. He is now looking for some land because he has about Rs. 65,000 in the bank.  

He enclosed a copy of a new Gujarati magazine he has published, which came off the press on Janmāṣṭamī, and he has translated The Scientific Basis of Krishna Consciousness, and is working now on Easy Journey to Other Planets. He asked Prabhupāda’s permission to publish these two books as one volume, since they both deal with science. 

Another enclosure he included was an article printed in a Gujarati language weekly magazine with a circulation of 50,000. Yaśomatīnandana went to the trouble of translating and typing it out. It was similar in tone to the Blitz. It described Śrīla Prabhupāda’s activities in spreading Kṛṣṇa consciousness as a “booming import-export business,” exporting religion and importing foreigners and foreign money. It questioned the source of our income: “The Government is worried that the devotees of Krishna may be secretly eating the installments of CIA just as Lord Krishna Himself used to secretly steal the butter and eat it.”  

Although the article said that our main center is in W. Bengal it also stated, “West Bengal is factually the birth place of Swamiji, but he is not taking any interest in their Calcutta and Mayapur ashrams. These two ashrams are run by one American boy, Gregory Scharf. Scharf has changed his name and now it is Gargamuni Swami and he wears saffron robes. Sometime ago he said that ‘We have expanded more than the British Empire.’ This expansion is due to money and from where this society gets its money that nobody knows, the government only knows that all the money is coming from the U.S.A. and every year it is increasing.” It quoted Gargamuni as saying that all our money comes from the sale of Spiritual Sky products, and the writer doubted that an incense and cosmetic products company could realize the kind of money that ISKCON is spending in India. 

Yaśomatīnandana conjectured that this and the Blitz articles are being disseminated by the same party. He asked Prabhupāda if he should pursue legal action against the magazine, adding that a good lawyer had advised him that we have a sound case for defamation, but that it would be a protracted procedure and we may not gain anything. 

Prabhupāda was glad to hear about the new center, and urged him to purchase some land as soon as possible. He was also happy about our new publication. As far as the adverse publicity is concerned, he told him, “Regarding against propaganda, it is going on practically everywhere, especially Bengal. So we have to work very sincerely and Krishna will give us protection. The only hope, we can understand that demons are disturbed. That is quite natural. When Krishna was born, from the day of His birth, the demons wanted to kill him in so many ways but practically it was found that demons were killed by Krishna and He established His mission yada yada hi dharmasya glanir bhavati bharata/ abhyutthanam adharmasya tadatmanam srjamyaham. So if we work sincerely, the Krishna Consciousness Movement is non-different from Krishna. As Krishna killed all the demons, we should also be able to kill all demons if we remain faithful in the discharge of our mission.” 

Śukadeva prabhu sent a short letter from Hawaii. He inquired what to do about their Pañca-tattva Deities, which are made of papier-mâchī. He said the bottom of the Deities stands are now looking very ragged. Although they have plans to build a new temple and install new Deities, that will not happen for some time. He wondered whether they should attempt to repair the existing Deities or leave Them. He asked, “What are the guidelines to know whether we should repair the Deities so that it is not done on our whim. I have not heard of any standard throughout our Society.” 

Śrīla Prabhupāda declined to involve himself, and told Śukadeva that Gurukṛpa Swami, who left here this morning, was on his way there. He said that whatever he advised, should be done. 

* * * 

A devotee reported that Harikeśa Swami is still in Delhi. As soon as he arrived there he became very ill and is unable to travel.  

Also Gopāla Kṛṣṇa prabhu was supposed to be in Delhi but hasn’t been seen. Prabhupāda is concerned. 

September 25th, 1976

A devotee arrived from Los Angeles in the early morning, bringing Śrīla Prabhupāda two gilt-edged copies of the new Śrīmad-Bhāgavatam Eighth Canto Part One. Śrīla Prabhupāda received them with great pleasure, happy that the BBT is now keeping pace with his translation work. 

* * *  

In class Śrīla Prabhupāda made some interesting points about the spiritual origins of violence. The verses described how Arjuna prepared to fire his own brahmāstra to counteract the one thrown by Aśvatthāmā, and Prabhupāda explained that knowledge of warfare is one of the sections of the Vedas. “DhanurVeda, how to utilize dhanuḥ. Dhanuḥ means bow and arrows. Similarly Āyur Veda. Āyur Veda means medical science, how to protect the āyuḥ. Because the body is perishable, so in the Vedic knowledge, everything is there to guide the human society.” 

He compared the Vedas to the desire trees of the spiritual world, which can supply anything on demand. “Vedas you can have all different types of knowledge: namely material knowledge and spiritual knowledge, both, perfectly. Because we have now forgotten our spiritual energy, we do not cultivate spiritual energy; therefore the Veda is there.” 

Thus knowledge of warfare is included in the Vedas. “So the killing art is there. You cannot make it null and void by advocating nonviolence, no. That is required. Violence is also a part of the society. Just like here is some itching sensation; this is violence. That is required for the comfort. So similarly, Arjuna was kṣatriya. He knew the art of killing. And Kṛṣṇa also, He appeared as a kṣatriya in the dynasty of kṣatriyas; Vāsudeva, son of Vasudeva. He also knew the art of killing. That is also one of the part of His business. Yadā yadā hi dharmasya glānir bhavati bhārata, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. So vināśa—requires violence. So we cannot decry violence. Kṛṣṇa was speaking Bhagavad-gītā, the science of God, in the battlefield of Kurukṣetra. We cannot condemn violence, that is not possible. But there is no violence in the spiritual world, that is a fact. Violence is only in the material world.” 

Prabhupāda explained that because all desires are coming from Kṛṣṇa, everything we have experience of is there in God. “Therefore He’s God. Not that minus something. Nothing minus. Everything. Akhila-rasāmṛta-sindhu;raso vai saḥ; He is the reservoir of all rasa, humor or mellow. So this is also a mellow. Sometimes cruel men, they take pleasure by killing. I’ve seen it. One hotel man was cutting the throat of one chicken, half-cut, and it was throbbing, jumping. His child was crying because he could not see such horrible thing. And the hotel man, he was laughing and pacifying the child, ‘Why you are crying? Just see how he’s throbbing, how he’s jumping.’ So one subject matter, the rasa is different, humor is different. He’s enjoying one rasa, the father, and the child is crying; that is also another rasa. So the whole world is full of rasa. 

“The sex life is called ādi-rasa. Ādi-rasa means conjugal love. This whole world is existing on mithunī-bhāva, sex. So wherefrom it comes, this ādi-rasa? Viśvanātha Cakravartī Ṭhākura has described in his comment on Śrīmad-Bhāgavatam, in the beginning, that Kṛṣṇa is the origin of ādi-rasa—janmādyasya. From there, this ādi-rasa is generated. That is Rādhā-Kṛṣṇa. So everything is there. Otherwise, imperfectness. So as there is ādi-rasa, Kṛṣṇa is enjoying with the gopīs and Rādhārāṇī, similarly, He enjoys with bībhatsa-rasa, vīra-rasa, killing. Killing is also vīra-rasa. Because He is the reservoir of all rasas. So do not think that this violence or fighting is bad, no. Nothing is bad when it is utilized for Kṛṣṇa. And nothing is good when it is utilized for your sense gratification.” 

* * * 

Prabhupāda is very concerned about Gopāla Kṛṣṇa prabhu. He was supposed to be in Delhi two or three days ago but hasn’t shown up. No one seems to know where he is. Prabhupāda is aware that Gopāla is disturbed by conflicts with Hansadūta and other leaders here in India, and thinks he may have left India. During his massage he said that he thinks Gopāla is a little attracted to his family and may have gone to join them. So Prabhupāda sent a telegram to Bombay reading simply, “Where is Gopal Krishna?” 

A letter came from Bhaktijan dāsa, one of Prabhupāda’s early disciples from New York. Bhaktijan has a reputation for eccentricity. He wrote in a rather complaining tone that not much effort was being made by the temples to preach to the black population in America [he is white] and suggested that something be done to rectify this. He also inquired about taking sannyāsa, ending his letter with an expression of concern over reports of Śrīla Prabhupāda’s ill health. He said he feared for Prabhupāda’s departure. 

Prabhupāda had a positive remedy for the apparent neglect Bhaktijan had pointed out: “Why not make preaching with black people in America your lifetime preaching goal? Yes, limit to this. You preach—that is sannyasa. What is the use of changing dress? Do, actually. Regarding my leaving, I’ll not leave the planet until you order.” 

* * * 

Prabhupāda has not been receiving many visitors, but he continues to give his afternoon darśanas in the temple courtyard, and he is still meeting regularly with Prem Yogi, who seems to be making good progress in devotional life. 

Prabhupāda is also conferring regularly with Hansadūta Mahārāja, who seems to have thrown himself with gusto into the temple management. 

September 26th, 1976

Hardly a day goes by without Śrīla Prabhupāda saying something about the deficiencies of modern science and its proponents, exposing their faulty logic and limited vision. Śrīmad-Bhāgavatam class is the perfect platform from which to do so. Speaking this morning on verses 1.7.30–31 he described the disturbance to the inhabitants of the different planetary systems caused by the combination of the two brahmāstras thrown by Aśvatthāma and Arjuna. 

Prabhupāda took full advantage of that description to once more challenge the modern scientists. “Everywhere there is prajā, there is living entities. Otherwise, how it is said trīl lokān? It is a foolish theory that there is no life in other planets. A rascal theory, it has no meaning. We have got many evidences. I do not know why these rascal scientists say that there is no life in other planet. Why? The other planet is also made of the pañca-bhūta, pṛthvī-ap-tejas-vāyu-ākāśa. They are not different; maybe something is very prominent. Just like in the sun globe, the fire is prominent. Fire is also one of the five elements: pṛthvī-ap-tejas. That does not mean there is no life. There must be, otherwise, how Kṛṣṇa talked with the sun-god, imaṁ vivasvate yogaṁ proktavān aham avyayam? And the living entity, nainaṁ dahati pāvakaḥ, the living entity is not burned by the fire, it is not dried up, it is not moistened. This is stated. So why there will be no life in the sun globe? There must be. So there are germs in the fire also, agni-pok. So we are being misled by the so-called scientists; that is not perfect knowledge. The perfect knowledge is in the Vedas. Therefore it is advised, tad-vijñānārthaṁ sa gurum evābhigacchet śrotriyaṁ brahma-niṣṭham: you should go to a guru who has complete knowledge from the śruti. Śruti means Vedas. Ācāryavān puruṣo veda. Veda means you have to approach ācārya. He knows everything. Unless he is follower of the Vedas, śruti, he’s a rascal. What is the use of going there?” 

* * *  

Prabhupāda replied to three pieces of mail during his noon massage. All the letters were from Los Angeles. Rādhāballabha had sent an accompanying letter with the two volumes of the new Eighth Canto Śrīmad-Bhāgavatam. He informed Śrīla Prabhupāda that the new book was offered on the altar on September 17, the anniversary of Śrīla Prabhupāda’s arrival in America, and said, “I am sure that in the future this day will be declared a National Holiday, a day in which all Americans will chant and hear about your glorious activities. You are the real national hero, not mlecchas like George Washington and Abraham Lincoln.” 

Rādhāballabha also mentioned that the new reprint of Bhagavad-gītā is complete.  

Śrīla Prabhupāda send back a short reply thanking him for the books. 

Another letter was from Kāraṇdhara prabhu, who said that he was feeling greatly inspired and determined after receiving Prabhupāda’s letter to him at the end of last month. He has already begun collecting funds for the construction of a skyscraper on the vacant lot next to the temple. So far he has $3,000 and he expects to receive another $15,000–$30,000 in the next three or four months. “Of course, this amount is nothing compared to the 7 to 10 million that is required but I know that by Your Grace anything can be accomplished. I am prepared to expend this life and body for this project so long as it receives Your sanction. Your blessing is all I require to sustain enthusiasm.” He informed Prabhupāda that next month they will begin work on a new āśrama building on Watseka Ave. opposite the temple, with facility for seventy residents. 

Kāraṇdhara said that along with Īśāna and Raṇadhīra prabhus, he has been working to produce a new type of fiberglass mṛdaṅga. They expect to go fully into production by November and make about 2,500 drums a year. Kāraṇdhara ended his letter with a nice glorification of Śrīla Prabhupāda and a plea for his extra mercy. 

Prabhupāda was happy to hear from him again. He replied with a short letter of encouragement. “Regarding the skyscraper scheme, yes, that I have already sanctioned since the idea was given to me by you. 

“If you make 2500 mrdangas per year, that is very good, then distribute to the whole of American people.” 

The third letter was a thorough report from Rāmeśvara Swami on his recent trip to Fiji and Australia. He spent several days in Fiji with Deoji Punja, Vāsudeva prabhu. He was impressed with Vāsudeva’s serious approach to Kṛṣṇa consciousness and observed that he was chanting thirty-two rounds per day, offering all his food, and personally working hard to raise the money for the temple construction. So far he has collected $74,000.  

Rāmeśvara offered two main reasons why difficulty has arisen over the ownership of the land. He felt Upendra was not properly qualified to preach there. Upendra had disagreed with Vāsudeva on many minor things. In addition, Upendra was unable to do anything to support his family and so was financially dependant on Vāsudeva’s personal funds. He was not inclined to make life members, although this was the main source of money for building the temple. Thus Upendra’s and Vāsudeva’s relationship became so strained that Upendra has now returned to America. Rāmeśvara added that Upendra’s difficulty in dealing with the local men has exacerbated previous bad experiences they have had with other foreign devotees who have gone there to preach in the past.  

This lead to the second major problem: the land was jointly owned by Vāsudeva and his brothers. One brother is a devotee but the others, who are not, were fearful that in the future there may be some mismanagement, or the land and temple might be sold against their will. This sense of fear was increased by Śrīla Prabhupāda’s writing directly to the local bank manager, telling him not to give any loans out to ISKCON Fiji without his personal approval. That was why, although they did transfer the land out of their personal names, it was put into the ownership of “the trustees of ISKCON” but not ISKCON Fiji itself. The trustees, which include the brothers, are all local men. Rāmeśvara said that Vāsudeva himself has full faith in Prabhupāda and does not share his brothers mistrust, but he cannot overrule them.  

Technically, Vāsudeva did not violate Prabhupāda’s instruction to the bank manager, because the loan was taken out in the name of “the trustees of ISKCON” and not in the name of ISKCON Fiji. Thus the trustees are individually responsible for the loan’s repayment. Rāmeśvara wrote, “The fact is that without the loan, the construction on the temple would have halted. That would have ruined our reputation and made further collecting towards the temple very difficult.” He said that the temple would be one of the most impressive structures in Fiji. “Many times the local Hindus have tried to construct a decent temple, but have always failed. Now they see this magnificent temple and are greatly awed by Your Divine Grace and the ISKCON movement.” 

Rāmeśvara offered a solution to alleviate the brothers fears: “In the official constitution, Your Divine Grace has already been given absolute authority in all matters. The brothers will all be satisfied by amending the constitution to state that the new temple and land can never be sold, mortgaged, put up as security for loans, leased, etc. but remains permanent property of ISKCON Fiji. Then they will no longer fear that ISKCON may one day sell the temple. Once this is done, we can add Your Divine Grace and Tamal Krishna Maharaja (GBC Chairman) as permanent trustees, etc. No one will object. 

“In fact Vasudeva is looking forwarded to having us send a good man to act as temple president, and he will simply help supply funds for repaying the loan by more life memberships. . . . We can probably sell 2,000 BTGs per month, as well as collect donations at the temple itself, distribute prasadam profusely, organize big kirtans etc. In this way the temple overhead will be easily maintained and we can have great success.” 

Rāmeśvara felt that the only problem was that Vāsudeva was feeling that Śrīla Prabhupāda was displeased and had lost confidence in him. He stressed Vāsudeva’s good intent. “At no time did I detect any insincerity in Vasudeva—he is simply under pressure from his brothers, but our solution should satisfy everyone; thus ISKCON Fiji can flourish.” 

Rāmeśvara added that he and Gurukṛpa Swami felt that once the temple is open, two book distributors and two pūjārīs could be sent from Australia. As well as this, he said a local scholar was now translating Prabhupāda’s books and BTG into the Fijian language. His work would be checked by Vāsudeva, and Rāmeśvara volunteered to publish it.  

Rāmeśvara concluded, “Vasudeva is very desirous of always remaining in association of ISKCON devotees and simply hopes that they will behave better and steadier than the ones previously in Fiji. The selection of the president is very important in this regards. I feel confident that the problems are now resolved and immediately following Gaura Purnima 1977 we will have a beautiful temple permanently in ISKCON’s name worth at least $200,000.” 

About his trip to Australia, Rameśvara’s upbeat assessment was in contrast to what Gurukṛpa told me the other day. Concerning Madhudviṣa’s leaving there he said, “The rumors of a huge sum of laxmi missing have been proven false.” As for the temples he said, “Melbourne and Sydney temples are very blissful, always absorbed in book distribution and just now organizing to make many new devotees. Eventually they are thinking to get a better building in Sydney, and to open restaurants in both cities. Gurukripa Swami and I spent 3 days together and he is in good spiritual mood, ready to execute all your orders as usual. His kirtan is still the strongest I have ever experienced. He has organized one traveling bus party in Australia to help make new devotees. If Gurukripa Swami spends more time in Australia then things can develop faster.” 

Śrīla Prabhupāda was very pleased and relieved by Rāmeśvara’s report. Telling him his solution to amend the constitution was nice, he offered his own solution to the problem of local management. “Let Vasudeva become president. Your idea to sell BTGs, collect donations, hold kirtana and distribute prasada profusely, yes, do that. I was given the impression that this temple was to be controlled by the Punja family and our devotees would not have any hand. This was the impression given. We want that a very nice relationship be kept with Vasudeva. It was wanted that he follows our instructions including following the GBC, so that everything can go on nicely. Let one brother be president and one treasurer, and give one good man who can act as secretary. I have not lost confidence in Vasudeva. Now the matter is clear—I’m very much pleased with him so let him remain president and that will please him more, and his brother treasurer with one secretary. If the temple remains permanently in ISKCON Fiji’s name and cannot be sold, that is very nice; it is not for selling, it is for improving more and more. 

“Local men must understand our philosophy, then it will be very successful. We cannot import men from outside. We sincerely want that local men either from Vasudeva’s family or any other family which will take on the work. We have to work on that line. Just like some of my Godbrothers wanted to take men from India to London but the attempt was a failure—but when I trained up local men then it was successful. I have no objection if the whole Vasudeva Punja family be trained up and take charge of the temple. Local men should not simply become a visitor but they should be trained up to take charge of the temple. That is what I want. As soon as one is a devotee there is no personal ambition—life is dedicated for Krishna. 

“If my books can be translated and published there, I have no objection. Since Tamala and yourself are there for some time everything will be alright. Vasudeva must be president.” 

Having just discussed Gurukṛpa Mahārāja’s service at length with him, Prabhupāda wrote to Rāmeśvara, “Gurukrpa is feeling inconvenience regarding Australia because of the long distance. His interest is mainly Japan. You or another man may take care of Australia.” 

* * * 

Śrīla Prabhupāda discussed the temple management again today with Hansadūta Mahārāja. He emphasized that the title of President or GBC was not important; there should be some substance to one’s work. Recalling his own efforts to help establish the Gaudiya Math temple in Bombay in the early 1930s, Prabhupāda said, “I was living with servant and two sons. So I helped to start . . . I took funds from my friends, I collected some money and . . . So other important members said, ‘Why Abhaya Babu is living separately? He should be the president of the Bombay.’ I never said, but they said. I was living separately. Then Prabhupāda requested, I mean to say, pleaded in my behalf so many things. He said three words, ‘It is better that he is living outside your company. He will do, when time will come, he’ll do himself everything. You haven’t got to recommend him.’ These very words.”  

Prabhupāda told Hansadūta that Kṛṣṇa is simply giving a chance to everyone. He has no need of GBCs or temple presidents. “Otherwise thousands of presidents and thousands of GBC may come and go, His work will go on. Kṛṣṇa is complete Himself. He doesn’t require anyone’s help. That is Kṛṣṇa.” 

Prabhupāda stressed on preaching, quoting the famous saying of his spiritual master that a dead man cannot preach.  

Hansadūta enthusiastically informed him that he had already deployed a German devotee, Ikṣvāku dāsa, to roam the temple grounds and greet visitors, show them around and sell them books. In the first few hours Ikṣvāku sold seventy rupees worth of books. Hansadūta said he thought that at least two or three life members could be made and hundreds of books sold each week without even having to leave the temple.  

Prabhupāda agreed with him and said that last night he had noted many respectable gentlemen.  

Hansadūta had also seen them. “Last night four people came, they were all big businessmen. One man had been working in a big business in Germany. He spoke German perfectly well. He was an Indian man, he lives in Agra. And so many people. Because Vṛndāvana is the heart of India, every Indian comes once in his lifetime to Vṛndāvana, if not more times. And everyone will come to our temple.” 

Prabhupāda smiled. “Due to Vṛndāvana, our temple is advertised all over India. Everyone says.” 

Prabhupāda was in a relaxed mood, interspersing his conversation with short japa breaks. He kept emphasizing that Hansadūta be practical and do something now to attract people to come, rather than simply project big ideas about what he could do in the future. He told a story of some servants who were given different services. “So one was to control horses. So he became very much anxious, ‘What kind of whip I shall have to keep?’ ” 

Hansadūta caught on quickly, “First he has to get a horse.” 

Prabhupāda nodded and shook with laughter. “Then, ‘first of all, rascal, where is your horse?’ He became very much anxious, ‘What kind of whip?’ ” 

Hansadūta smiled. “O.K. I’ll get the horses.” 

“And anyone who can purchase a horse,” Prabhupāda went on, “he can very easily purchase any whip. Not that we shall be very much anxious for the whip first. First of all, let us have a horse. The difficulty is that no horses coming, that is the difficulty. Attract horse, and you’ll find so many.” 

* * *  

As I massaged Prabhupāda under his mosquito net on the roof tonight, he complained about the dogs barking and yowling in the alleyways. They were disturbing his sleep. He shook his head and told me that a birth as a dog is a most unfortunate situation. Because they are weak from hunger, they fight and yowl. But if you feed them, they become strong, and then they fight even more, making even more disturbance. He said there is no use in feeding them or in taking compassion on them. They are a condemned species, especially meant for starving and having a hard life.  

He said there is nothing lower than a dog, yet even dogs have one good quality—faithfulness. And he told me a story about a man, a dog and a baby: The man had to leave his house for a few minutes, so he placed his baby on a bed and left his dog in the room to guard it. When he returned a short while later, the room was empty. He was horrified to find a trail of blood leading out into the garden. Following it, he suddenly came upon the dog running out from the bushes, its mouth covered in blood. The man was shocked. He thought that the dog must have attacked the baby, dragged it into the bushes and killed it. He angrily rushed inside, got a gun, and returned to face the dog. As he pointed the gun at the dog, the animal sat obediently before his master, making no attempt to run away. Bang! He killed the dog. But at the loud report of the gun, the cry of a baby rent the air. Confused, the man ran inside and found his child lying under the bed, unharmed. Now perplexed, the man retraced the trail of blood into the garden. Behind the bushes he found the body of a dead fox covered in blood. It was clear what had happened: The fox had threatened the baby, so the dog put the baby under the bed to protect it. It fought and killed the intruder and dragged it out into the garden. The man lamented his hasty action. The dog was so faithful that, although he knew he had fulfilled his duty in a valiant way, still he did not protest when his master shot him. 

The conclusion, Śrīla Prabhupāda told me, is that the disciple should serve the spiritual master in the same way. If the disciple cannot remain faithful to his spiritual master, he is less than a dog. 

September 27th, 1976

Śrīla Prabhupāda explained in class this morning the duty of government. Interestingly, despite his many criticisms of the British, he used them as an example of good government. “So two brahmāstra weapons released, one by Aśvatthāmā and by Arjuna, it created havoc, catastrophe, and the people were suffering. So this is the duty of the government, to see that everyone is in peaceful condition. During Mahārāja Yudhiṣṭhira’s time they were so happy that it is stated that there was not even scorching heat and pinching cold also, neither people were in anxiety for their livelihood. This is government: to see that people are in good atmosphere in everything, that is the first duty of the government. Of course, we have seen at the present moment also, in some of the European government they have got very good arrangement. In England I have seen, although they have lost their empire, still, people get free education, free medical treatment. And England does not produce practically anything except potato. They, the government imports so many eatables so that people may not suffer for want of food. So that is the way of good government from the time immemorial.” 

As he spoke Prabhupāda coughed and choked a little and asked for water. I reached over for the metal cup that sits by his side during every class. I removed the cover as I began to pass it over to him. Then I noticed that it was completely empty. Embarrassed, I had to send someone out to fill it. Śrīla Prabhupāda had just described how an expert king was so responsible that he even had to supply proper weather for his citizens, and here we were, failing to supply even one glass of water.  

Prabhupāda shook his head in disgust at our mismanagement. “Hmm. Another rascal.”  

By the time the cup was returned, Prabhupāda was already back into his lecture. I vowed to add the cup to my list of things to check each morning. I see the cup everyday and have always assumed that the temple devotees were taking responsibility for filling it. Now I know better. 

* * * 

Śrīla Prabhupāda has heard from Gopāla Kṛṣṇa prabhu at last. He had been delayed in Bombay on some BBT work and arrived in Delhi yesterday morning. However, it wasn’t good news: He sent Prabhupāda a letter of resignation.  

Gopāla said he had planned to come to Vṛndāvana but he has now changed his mind. He is under the impression that Śrīla Prabhupāda has made Hansadūta the GBC, and Tejīyas told him that Hansadūta is planning to take over the running of the Delhi temple as well. Feeling that Hansadūta has politically maneuvered his ousting, Gopāla said that he cannot face working with him. 

Gopāla also expressed deep dissatisfaction with, and mistrust of, several of his sannyāsī godbrothers here in India. He confided in Prabhupāda that they were all working to undermine his efforts because he is a householder. He requested Prabhupāda to replace him as the GBC saying, “It would be better if a sannyasi is made GBC. My suggestion is: let Hansaduta be GBC for my whole zone and Mahamsa be his assistant.”  

He said he wanted to be honest with Śrīla Prabhupāda because he is his spiritual master and he understood that he is non-different from Kṛṣṇa. He offered two reasons why he could not continue. Firstly, he said he was certain that the sannyāsīs were spreading poison about him to turn other devotees against him. He said his mind was completely disturbed by “the political manner these devotees act to get power. So let them have power.” Secondly he said, “I am a grihastha, so it is better that I leave the managing to the sannyasis. I have no plans or attraction to give up my family. Frankly, I am disappointed with the way 90%of ISKCON sannyasis act and behave.” 

He hoped that Śrīla Prabhupāda would relieve him of his GBC duties so that he could return to America,  get a job and live with his family. “I want to live in a Krsna conscious way. Frankly I feel I was more Krsna conscious when I was living in the US than now as a GBC. I promise you I have no plans to leave your lotus feet. I am firmly convinced that only via you can I please the Supreme Lord and you are the only representative. I just want your blessings. Only with your blessings will I be able to serve the Supreme Lord.” 

Offering to work with Hansadūta for one month to ensure a smooth transition, he concluded, “I hope that I have not displeased you. My mind is so confused for the past several months. So I have placed my desire to be relieved to you and have also explained the reasons. No one is indispensable and I can guarantee that your movement in India will go on even better without me.” 

The letter confirmed Śrīla Prabhupāda’s suspicions. It is yet another big headache for His Divine Grace. The fact is that Śrīla Prabhupāda is quite pleased with Gopāla Kṛṣṇa prabhu’s efforts as GBC, and he does not want to lose his service. He wrote back a short reply with instructions that it be delivered immediately to Delhi: “Hansaduta is not GBC, you are GBC. No, don’t return U.S. Immediately come here and talk with me. Don’t do like rascal.” 

Dr. S. B. Chatterjee, the retired professor and head of department from North Bengal University and the University of Calcutta, who wrote to Prabhupāda while we were in Delhi, offering his services, sent another letter outlining a plan for training students in Vedic principles, Sanskrit studies and philosophy. He enquired whether Śrīla Prabhupāda was interested in such a scheme. 

Prabhupāda replied positively, at least in principle. “I have no objection to your proposal and I can finance this proposal also. But I am afraid there will be hardly any students—that is the difficulty. I have seen in foreign countries that practically no students join high philosophical and scientific classes. People nowadays are only interested in money-earning philosophy. Nobody goes to the philosophical classes in universities. A similar institute was imagined by my Godbrother Bon Maharaj in Vrindaban, but it has not become very successful. There are many difficulties in the line, but I like the idea; therefore if some practical solution can be made we can discuss personally, but I appreciate your idea. The only difficulty I’m feeling is whether we can get sufficient students. Some of my disciples who are Ph.D.’s in science, they are also attempting our institution in Boston U.S.A., but I’m still doubtful how far they’ll be successful on account of scarcity of students. It is said in the Kali-yuga every man is on the standard of sudra, and the curriculum suggested by you is meant for the brahmana —that is the difficulty. 

“We are attempting one Gurukula in Vrindaban and we have already begun building, to train children from the very beginning of life as is advised by Prahlad Maharaj:       

kaumara acaret prajno dharman bhagavatan iha durlabham manusam janma tad apy adhruvam arthadam (Bhag. 7.6.1) 

“But there is also difficulty of getting students because the parents and the guardians are not interested. Before going to America I approached many respectable friends for giving me at least one boy from each family to be trained up in this line of self-realization, but I was not successful. The parents had no interest—the same difficulty of sudra mentality. Anyway, we are attempting again this Gurukula program, so why not begin from this small endeavor and gradually develop to the ideal university. On the whole if you can arrange such university there will be no financial difficulty. So I think if you kindly begin from this Gurukula attempt and then develop to the International University, that will be very practical.       

“Of course we have to have independent private university because the government is not interested according to Vedic ideology. Bon Maharaj tried for the last forty years to make a vaishnava university recognised by the government, but he failed.” 

Prabhupāda added that he would inform Dr. Chatterjee when he comes to Calcutta so that they can meet. 

Śrīla Prabhupāda also received a letter from Sharma dāsa, the black American devotee who was preaching in Africa last year, but left to go and sit in Māyāpur and chant 150 rounds a day. In February, prior to the Gaura Pūrṇimā festival, he asked Prabhupāda if he could build a tree house because he was disturbed by devotees coming to see him. Then again in March, he asked if he could go to Rādhā-kuṇḍa and chant because his bhajana was being disturbed by visits from his Godbrothers. Prabhupāda had told him that his disturbed mind meant that he was not fit for only chanting. Prabhupāda had been pleased when Sharma decided that he return to Africa and preach. But now, in his letter sent from Nairobi, he again requested permission to make chanting his main service. Saying that he didn’t want to act whimsically and that he only wanted to please Śrīla Prabhupāda, he declared, “We have no love for Kṛṣṇa but we have this attraction to serve Kṛṣṇa as a servant of the confidential serving maids of Kṛṣṇa. By your mercy we understand that we cannot go to Vṛndāvana by any ticket so we are by the grace of Kṛṣṇa trying to fix our mind on this service in Vṛndāvana. This fixing of the mind is dependant on my chanting Kṛṣṇa names, and my chanting Kṛṣṇa names is simply dependant on your mercy because my Godbrothers do not like me chanting. We do not want to commit offences to our godbrothers yet sometimes when I tell them I only want to hear about Kṛṣṇa in Vṛndāvana or the glories of His holy name or qualities, some say we must talk of other things. They are more pure than my sinful self. As far as this living entity, he only wants to hear or talk of Kṛṣṇa. My Godbrothers as far as I am concerned are better and more advanced, but because of my sinful condition if you would allow me to chant these few extra rounds, read your books and render some small service, maybe before leaving this body Kṛṣṇa will allow this sinful living entity to be elevated to the position of one of His loving servants. It is our only desire to have our devotional creeper take shelter of Goloka Vṛndāvana and to somehow or other please our spiritual master and Kṛṣṇa.” 

Śrīla Prabhupāda’s reply was to him was quite terse: “So, why did you leave Mayapur if you are so expert in chanting? Read my books and do some menial service, but why you have left Mayapur? You are restless, so what can be done. You were chanting in Mayapur. Wherever you may live, you have to abide by the order of the authority. Because you are restless you are not fit for chanting absolutely.” 

September 28th, 1976 

Prabhupāda is still not going out for a morning walk. He is not feeling strong and his health problems persist. 

* * *  

From the Śrīmad-Bhāgavatam this morning, we heard how Kṛṣṇa advised Arjuna not to be merciful to Aśvatthāmā even though he was the son of an exalted brāhmaṇa. Śrīla Prabhupāda has often said that one’s birth status is not an indication of one’s qualification. Today he offered an explanation of this that I haven’t heard before. “Everyone can say, ‘I am the son of a brāhmaṇa.’ That is brahma-bandhu, or a friend of a brāhmaṇa. That does not mean he is a brāhmaṇa. This is the idea—brāhmaṇa is not the body, brāhmaṇa is the quality. If the brāhmaṇa is body, then when a brāhmaṇa is dead, the sons take the dead body to the crematorium place and burn the body. Then if the body is brāhmaṇa, then the sons are committing sins by brahma-hatyā. No; that is not brahma-hatyā—brāhmaṇa is the quality. With the departure of the soul, that quality is gone. Now this body is simply a lump of matter, so there is no shame when the body is burnt into ashes. 

“So in considering all angles of vision,” he said, “this Aśvatthāmā was not a brāhmaṇa. Therefore Kṛṣṇa personally advised him, mā enaṁ pārtha arhasi trātum: ‘Don’t excuse him. Kill him, this brahma-bandhu. He has done wrong, now he deserves to be killed.’ It is clearly said, so does it mean that Kṛṣṇa is advising brahma-hatyā? No. Kṛṣṇa cannot do that. He is the teacher, world teacher. How He can advise somebody, especially His friend Arjuna? Bhakto ’si priyo ’si me. Can you advise anything adversely to your friend? To your son? No, I must give very good advice. So Kṛṣṇa is advising Arjuna, ‘Don’t excuse this rascal brahma-bandhu. Don’t excuse.’ ” 

Prabhupāda added that although this was Kṛṣṇa’s strong advice it did not mean that we could take advantage and do anything and everything under the pretext of it being Kṛṣṇa’s advice. “You must be first of all a confidential friend or servant of Kṛṣṇa, you must receive direct order from Kṛṣṇa. Then you can do it, otherwise not. Otherwise not. Under the pretext that ‘Kṛṣṇa said,’ ‘My spiritual master has said,’ ‘Prabhupāda has said,’ we manufacture something. Don’t do that. Unless you are directly ordered, you cannot do, at least such things as to chastise a brahma-bandhu. This should not be done. Here is direct order.” 

Another point Prabhupāda made was that good government can only come from trained kṣatriyas, not from the lower, uncultured class of man. “It is said in the Bhāgavatam there was no anxiety. The citizens should feel so much safe, that ‘We have such a nice king that we have no danger at all. Not being injured, not our property being stolen or injustice given.’ That is the real government—when the citizens will feel completely safe. That requires kṣatriya. Not these cāmāra, bhangis, and śūdras voted and become the president and minister—that will not be successful. That is not possible. There must be trained-up kṣatriyas, then there will be good government. Trained. They should be trained means they should be advised by the brāhmaṇas. Therefore four divisions required.” 

* * * 

This morning Prabhupāda received a letter from Harikeśa Swami, who is still in Delhi. Written yesterday, it was a humble plea. He said that he has a serious case of malaria, and might even die. Therefore he begged forgiveness for his offences, both against Prabhupāda and also against me.  

When I read it out to Prabhupāda he looked at me and shook his head in innocent surprise. “I did not think he was creating any offence.” I was also surprised that Harikeśa felt he had offended me, and I was embarrassed to be mentioned in the same frame as Śrīla Prabhupāda. 

The letter invoked Prabhupāda’s compassion and he wrote back: “I am very much perturbed to hear you are suffering from malaria in Delhi. So don’t be worried, you’ll very soon recover, but I think it is a hindrance for you going to Europe. I therefore request you not to proceed to Europe immediately, but stay and recoup your health, and then we shall think over your going abroad. In the meantime deposit the money in my account at State Bank of India, Connaught Place. Tejiyas knows the bank and he will do the needful. Hoping for your speedy recovery.” 

A bit perplexed by his suggestion that Harikeśa not go to Europe,I asked Prabhupāda why he said that. He clarified his thoughts. “It appears these hindrances mean that perhaps God does not want him to go to Europe, so better wait for some time and then decide.” 

Jayapatāka Swami sent a long report on his preaching in Bengal. Since seeing Śrīla Prabhupāda in Hyderabad he said many things have happened. Two newspapers, one of them put out by the Communist Party of India, recently printed defamatory articles about us. Although they do not enjoy wide circulation, Jayapatāka felt that some appropriate legal action should be taken against them, lest people start to believe their false claims. To counter them He is endeavoring to present favorable articles, especially from our preaching in the West, to other newspapers and he was especially thankful to Śrīla Prabhupāda for sending various news clippings from his recent tour, which he said, proved especially useful in preaching to government officials. 

He presented news on a number of other issues: The Haridaspur land is now in ISKCON’s name, except for a small portion which requires signing over by some people in Calcutta, but he does not envision any problem with this. He wants Saurabha prabhu to design the Haridaspur temple before he begins collecting funds for the project, but in the meantime he requested money to build a boundary wall. Jayapatāka asked about the Deities for the new temple. Although Prabhupāda had previously suggested installing Gaura-Nitāi, some locals have asked for Rādhā-Kṛṣṇa, and Jayapatāka also asked if a mūrti of Ṭhākura Haridāsa should be installed. Jayapatāka was still optimistic about our application for land acquisition in Māyāpur. The Chief Secretary has written to him asking for a full proposal for our plans throughout W. Bengal and he asked for Prabhupāda’s advice on what to write. Jayapatāka Mahārāja apologized for disturbing Śrīla Prabhupāda with his questions, but said he felt that they were not ordinary. “They are unique projects of your Divine Grace, therefore without your direction it is difficult to carry forward. I hope that I am not disturbing your translation for which we are all eagerly grateful.” 

In other bits of news he said the construction on the new long building was going ahead, but at reduced pace, with 150 workers striving to complete it before Śrīla Prabhupāda’s expected arrival in late autumn. Electrical and plumbing works would begin when they receive a promised ten lakhs from Gurukṛpa Mahārāja’s party. New devotees are joining, handloom production has increased, and people are still attending our free prasādam distribution. He also said that the Ganges was flooding in some areas, and he suggested that we could purchase some vans to be used as mobile cooking and distribution centers, which, when not attending emergencies, could be used for preaching programs and propaganda work. 

He briefly mentioned that Śatadhanya Mahārāja’s visa problems were the same as Bhavānanda’s. He had only a tourist visa and would have to leave and re-enter.  

Finally, he gave news about their efforts to produce Bengali books. They have received one issue of Bhagavat Darshana, but it was printed on letterpress and was not up to our standards. Therefore he is planning to print the next one by offset press. “Sales are good, people are interested. If a good leader would come then I could give him the boat to take out as we have a crew, but no sufficient leaders. However we are looking. In the meantime distribution is going on in the main cities by train.” 

Prabhupāda heard the entire lengthy report carefully, and answered each point thoroughly. “Regarding the Haridaspur land, first give the site plan and boundary statement and then we shall make plan with Saurabh. Yes, Gaur-Nitai Deities can be installed firstly as we generally do, also Lord Jagannath and then Radha-Krishna, in three compartments . . . . Thakur Haridas’s murti can be installed. 

“Regarding our proposal for West Bengal: West Bengal people may come and join us without any distinction of caste and creed. The occupation will be according to one’s capacity. They will be employed in cottage industry backed by spiritual advancement of life, to understand the mission of human life or relationship with God and act accordingly. The idea is that we are prepared to give all facility for maintenance of the body without sinful activities like illicit sex, meat-eating, intoxication and gambling. Everyone should live peacefully in healthy condition of life with the purpose of advancing in spiritual consciousness. In this concept we can accept anyone from any part of the world, what to speak of West Bengal, and give them shelter, food, occupation and enlightenment.” 

In response to Jayapatāka’s proposal for purchasing vans for mobile food distribution, he said people may come and take prsaādam at our temple. “With traveling sankirtan we can distribute wherever we go, but not to the emergency spot, like that.” 

Prabhupāda was especially interested in the magazine production. “Who is managing Bengal Bhagavat Darshan? Raghunath Kundu (Radhe Shyamsundar) has come here, and he is now first initiated. He can be used for this preaching work, he’s willing. I understand the visitors in our temple have increased on account of the propaganda. Have we increased distribution of Gitar Gan or not?”  

Encouraging Jayapatāka to take legal action whenever false statements are made against ISKCON he said, “I have given one statement in English, Bengali and Hindi which I will send you, this may be published through the English and Bengali Press Trust of India (PTI). Sravanananda has a film on the last New York Rathayatra, so show this in every town, city, and village and present my statement in Bengali. Radhe Shyamsundar is coming there to help, and I will send some newspaper clippings. Go on with our regular work and chanting. You can also show our book distribution figures from Sankirtan newsletters.” 

Prabhupāda assured him that he was doing the right thing by asking so many managerial questions. “You are open to enquire anything from me. There must be my consultation in everything.” 

As an additional note he asked, “Who is main acharya after departure of Tirtha Maharaj?” 

Gopīparāṇadhana dāsa, one of our BBT Sanskrit editors, sent an inquiry to Harikeśa Mahārāja for Prabhupāda regarding the second paragraph of the purport to Śrīmad-Bhāgavatam 2.2.28. The original reads: “. . . . The water of the Causal Ocean is differently situated than the covering water of the universe. The water that serves as covering for the universe is material, whereas the water of the Causal Ocean is spiritual. As such, the watery covering mentioned herein is considered to be the false egoistic covering of all living entities, and the gradual process of liberation from the material coverings, one after another, as mentioned herein, is the gradual process of being liberated from false egoistic conceptions of the material gross body, and then being absorbed in the identification of the subtle body till the attainment of the pure spiritual body in the absolute realm of the kingdom of God.” 

Jayādvaita prabhu is currently re-editing the book and had posed this question to our BBT Sanskritists: “Śrīla Prabhupāda says that the water referred to here is the false egoistic covering. Is this correct? What happened to the layer of the material element water? And what about Text 30?” Gopīparāṇadhana made his own conjecture: “The statement can be corrected by adding the words ‘an expansion of’ before ‘the false egoistic covering.’ ” 

Śrīla Prabhupāda sent a short answer. “With reference to your letter to Harikesa dated 21st inst., regarding the purport, 2nd paragraph to Bhagavatam 2.2.38, it is clear. Do not try to change anything.” 

* * * 

Yaśodānandana Swami and his party returned today from a trip to Badrinath. 

September 29th, 1976

Caitya Guru dāsa arrived from Chandigarh, via Delhi, and he saw Śrīla Prabhupāda before the morning program. He confirmed arrangements for a pandala program in Chandigarh from October 13th–17th. Śrīla Prabhupāda has agreed to attend.  

Caitya Guru also informed Prabhupāda that Harikeśa Swami left for Europe, apparently without receiving Prabhupāda’s letter, so it seems that after his initial difficulty Kṛṣṇa has allowed him to go. 

Caitya Guru also saw Gopāla Kṛṣṇa prabhu in Delhi. He said that Gopāla does not want to come to Vṛndāvana, despite receiving Prabhupāda’s letter, because he felt he could not face all the politics Hansadūta and Haihaya have made against him. He spoke of returning to the United States to be with his wife and child. 

Prabhupāda was not very happy to hear this; he was more disappointed than angry. “So far I can understand he is using this as an excuse. His real reason is that this GBC business is troublesome, so better give it up; and because he is attached to family—dehāpatya-kalatrādiṣv ātma-sainyeṣv asatsv api/ teṣāṁ pramatto nidhanaṁ paśyann api na paśyati [Persons devoid of ātma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction; Bhag. 2.1.4]—then ‘let me go be with the wife.’ ” 

* * * 

In class Prabhupāda spoke about various stages of madness. He told us that pramatta does not mean constitutionally mad, but it means mad by some temporary circumstance. Quoting Śrīmad-Bhāgavatam 2.1.4, he said that actually 99.9% of the world’s population are pramatta. Why? Because they think that their husbands, wives, families, nations, bank balance or a strong body will save them from the clutches of Yamarāja, the Lord of death. “Now some of our big sannyāsīs,” Prabhupāda said, referring to a popular Māyāvādī, “he took it that unless you become very strong and stout by eating meat and exercise, gymnastics, you cannot understand spiritual life. This is their interpretation. But that is not the fact. Bala, bala means Balarāma. Do you think that because you are very strong and stout, a big wrestler with muscles, you’ll live? No. For Yamarāja there is no consideration that ‘Here is a weak person, lean and thin, and here is a very strong person; therefore the strong person should be left over and the lean and thin will be taken to Yamarāja.’ No. When the time will come, the lean and thin may be spared, but the strong man may be immediately taken. So this rascaldom, that by exercise . . . People are very much attached to the body. We have seen everywhere, especially in European, they are very much attached to make the body stout and strong. And in the morning you’ll find—here also you’ll find—they’re running to make the body . . . As if the strong body will save him from death. This is rascaldom. Therefore pramatta. Crazy.” 

He cited the humorous story of a man in Bengal who reasoned that since stool was an obnoxious substance, if he smeared his entire body with it, then Yamarāja would not approach him. “This is another pramatta. That crazy fellow, that he is thinking ‘By keeping myself dirty and obnoxious, Yamarāja is gentleman, he’ll not come and touch me.’ ” 

Likewise Prabhupāda said, we should not think that because we have a nice husband or wife that we are secure, although he did relate the story of how Sāvitrī saved her husband Satyavān from the clutches of Yamarāja. “The husband died. So Yamarāja came. So she pleased Yamarāja by prayers, and then Yamarāja asked, ‘What do you want?’  

“ ‘A very good son.’  

“ ‘All right, you’ll have a good son.’ So then Yamarāja was taking her husband, and she was going behind. Then Yamarāja said, ‘Your husband cannot be returned. He is dead. And it is my duty, I am taking. Why you are coming, following me?’  

“ ‘Now, you said that I will have a son. So if you are taking my husband, how I will have son?’  

So Yamarāja came to his senses that ‘I have done a mistake.’ Then ‘All right, take your husband.’ 

He cautioned us, “These are rare instances. But don’t think that because you are very clever and you’ll be untouched by Yamarāja. No, no, no. Dehāpatya-kalatrādiṣu asatsu. Asat. Nobody will stay. This material world is like that. Asat means temporary, everything. This body is temporary, this life is temporary. Therefore asato mā sad gama; this is Vedic instruction. Don’t be attached to this asat, temporary things, that is called vairāgya.” 

He said that if we want to learn how to be detached from this material world, then we must take to devotional service. “Bhakti-yoga means vairāgya; one who is actually attached to Kṛṣṇa, he must be no attachment for this material world. That is the sign. Bhakta, without any endeavor, because he develops attachment for Kṛṣṇa, he automatically gives up attachment for this material world. Bhaktiḥ pareśānubhavo viraktir anyatra syāt. This is the symptom how one has become attached with this material world. If under the cover of becoming bhakta I am trying to gather some material profit, that is not bhakti, that is very dangerous.” 

* * * 

Prabhupāda answered his mail during his noon massage. Dvārakeśa sent another letter addressed to Harikeśa Mahārāja. He had a number of questions about the style of preaching program he should conduct in Eastern Europe. Prabhupāda answered it by reiterating his previous instructions to Harikeśa: “Yes, kirtan and prasad will appeal to even the uneducated. We have means to preach to both the educated and uneducated, the sinful and the pious—dhiradhira-jana-priyau. Regarding the concerts, make mrdunga concert. You will get good mridungas from L.A.” 

Another letter came from Māyāpur, this time from Pañcaratna dāsa, who, along with Śatadhanya Mahārāja, has been helping to manage the place while Jayapatāka Mahārāja is busy with other projects. Pañcaratna said that he has recently been put in charge of the translating and printing of Prabhupāda’s books into Bengali. He said they were intending to print 50,000 of the next edition of Bhagavat Darshan by offset press. They would like to include a translation of the Śikṣāṣṭakam and asked if they should use Bhaktivinoda Ṭhākura’s version, or whether Prabhupāda would provide one. Another Bhagavat Darshan would be ready for publication by the time the new edition is distributed. 

They are working on a compilation of some Bengali articles Śrīla Prabhupāda wrote before coming to the West, which were printed in a Gaudiya Math magazine, and Pañcaratna asked if Bhakti Katha was a suitable title for this anthology. They are also combining excerpts from Nectar of Devotion, Nectar of Instruction and other segments of Śrīla Prabhupāda’s books, along with the Vaiṣṇava songbook, into a Vaiṣṇava Handbook, and they intend to translate and print Śrī Īśopaniṣad. 

However, Pañcaratna said that due to his involvement with the temple construction, in addition to running the treasury, he could not devote sufficient time to the books. He said he had therefore written to Tamal Krishna and Rāmeśvara Mahārājas requesting them to send a competent man to take over. 

Prabhupāda was glad to hear that production of his books in India is gearing up. “We want first class printing—offset method is cheaper and good. You may use Srila Bhaktivinode Thakur’s translation of the Siksastakam. Also, Bhakti-Katha is alright for the title of compilation of my articles from the Gaudiya Math magazine. Sri Isopanisad is being translated by one of my friends here, and as soon as it is ready we can send you a copy. Regarding help, you may negotiate for Jaisacinandana to come from Los Angeles.”  

* * * 

This afternoon Śrīla Prabhupāda received a visit from an Indian doctor who works with the United Nations at the International Court in the Hague, Holland. He was an intelligent and respectful man, well versed in Sanskrit and has been reading Śrīla Prabhupāda’s books. He had a number of questions about the chanting of mantras, especially oṁ, which he had been told was only to be uttered by sannyāsīs. Prabhupāda corrected this misunderstanding and explained that chanting oṁ is the same as chanting the name of Kṛṣṇa. If it is chanted with that understanding, he said it is as beneficial as chanting the mahā-mantra, although generally, people think of something impersonal when they chant oṁ so it was therefore better to chant Hare Kṛṣṇa. 

Prabhupāda presented some questions of his own to the doctor. “Do you think United Nations is making any tangible progress?” Since Prabhupāda had expressed some skepticism about the U.N. earlier, the doctor was politely defensive. “Sir, it at least brings people together under one umbrella to discuss. If you did not have that, you’ll fight. Because if we don’t meet at all, then they will have the struggle.” 

But Prabhupāda’s didn’t agree. “No. If you have no idea how to come to the conclusion, ciraṁ vicinvan. You can forever go on discussing, you’ll never come . . . You do not know what is the aim. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ.” 

“Maybe so,” the doctor said, “but if two people instead of coming to blows come together to talk, it is a step in the right direction.” 

Prabhupāda shook his head. “No right direction, because he does not know what is the aim.” 

The doctor tried to maintain a hopeful outlook. “They both want to have peace so they at least try to . . . ” 

“Everyone wants that,” Prabhupāda cut in, “but if he does not know how to attain peace, then go on discussing forever. That is going on.” 

“But it is still a step in the right direction,” the doctor asserted, “otherwise what is the aim?” 

“Otherwise, there is,” Prabhupāda told him, “but you don’t take. How it can be done? In the Bhagavad-gītā it is stated: bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram/ suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati. This is the process. But if you don’t take it . . . ” 

It was obvious that the doctor did not want to say that he thought the words of the Gītā wrong, but he clearly did not have the same faith in them as Prabhupāda. He politely hedged, “But if that realization does not dawn . . . ‘Till that realization . . . ” 

“Then you go on barking,” Prabhupāda told him candidly. “That is another thing.” 

The doctor laughed. “It’s better to bark than to bite. One day after barking they will come to a conclusion.” 

Prabhupāda didn’t share his optimism. “No. Let it be known, fact, that that will never come. If you do not know what is the aim. That is stated, durāśayā ye bahir-artha-māninaḥ. This is, means, a bad hope, that by this external exhibition of manipulation of energy, they will come to peace. It is not possible. Andhā yathāndhair upanīyamānāḥ. This kind of leading is made by the blind leaders. If the leaders are blind and the followers are blind, what result will be there?” 

“That is true, sir,” the doctor conceded, “but that stage has not come. One day it will come. But ‘till that stage and that realization of . . . ” 

“No, stage is there. But if the obstinate persons, they do not take it . . . Here it is clearly said. Just like Kṛṣṇa says, sarva-loka-maheśvaram: ‘I am the proprietor of all the lands, all the planets.’ So how can you say no? There must be someone proprietor.” 

At Prabhupāda’s use of the world obstinate, the doctor question whether it was really their fault. “God is the creator. He’s also the creator of the ego of man.” 

“He has created ego,” Prabhupāda said, “that is a fact. But you are utilizing the ego in a different way. He is giving the intelligence but you are not accepting.” 

“Maybe so,” the doctor agreed. 

“Yes,” Prabhupāda maintained. “That is the difficulty. He has come to give you instruction, yadā yadā hi dharmasya glānir bhavati. When you forget, there is glānir, discrepancies in the discharge of your duties. He comes to give you instruction, but you don’t accept. Now what can be done? The teacher is giving you instruction, but you don’t accept. Then how you’ll be educated? This is going on. Mūḍho ’yaṁ nābhijānāti loko mām ajam avyayam. They do not accept. They will write comments on Bhagavad-gītā in their own way. You see? Therefore we are presenting Bhagavad-gītāAs It Is. Yes, ‘as it is.’ Don’t comment in your own way; you’ll not get any profit. Take for example any law, government law—can I comment in my own way?” 

“No,” the doctor agreed. 

“Then why you comment on Bhagavad-gītā?” 

The doctor saw Śrīla Prabhupāda’s point, and accepted that Kṛṣṇa’s statements cannot be tampered with. “The law is meant for obedience.” 

“That’s all,” Prabhupāda told him. “Similarly, if you accept Kṛṣṇa as the Supreme Lord then whatever He has said . . . Just like Arjuna says, sarvam etad ṛtaṁ manye yan māṁ vadasi keśava: ‘Whatever you are saying Keśava, I accept them in toto.’ That is acceptance.” 

It was a pleasant meeting, and at 6:00 p.m. Prabhupāda brought it to a close. After applying tilaka to his forehead, he put on his utarīya, the traditional sannyāsī top-piece, slipped on his shoes at the door and went out to attend the program in the temple courtyard for the next hour. 

* * * 

Relaxing in the garden in the evening, Prabhupāda discussed with Hansadūta about Gopāla Kṛṣṇa’s situation. Prabhupāda said it appears that Gopāla is not spiritually advanced enough to work simply for guru and Kṛṣṇa, and never mind the difficulties. Rather, he is materially influenced by his attachment for wife and child, even though if he returns home to them he will not be happy. 

Hansadūta professed to have no adverse feelings at all towards Gopāla, and he suggested that he could go to Delhi and try to bring Gopāla back to speak with Śrīla Prabhupāda. He felt that if he saw him personally he could persuade him there was no difficulty and that he was not against him.  

Prabhupāda approved his idea, but added a cautionary note. “Yes, but if his mind is fixed on going to his family, then it will be very difficult to keep him here in India. This attachment is so strong. This is māyā, this attachment. Gopāla Kṛṣṇa is simply working on the basis that ‘Oh, I am GBC, now everyone must follow my instruction,’ and he is not working simply for the pleasure of guru. Yasya prasādād bhagavat-prasādo—he is not working from a higher taste. Just like the Māyāvādīs: due to not finding shelter at Kṛṣṇa’s lotus feet and getting some higher taste they again return to find some mundane pleasure. In the same way if we do not get higher taste, then we again search for material pleasure.” 

A little later in the conversation Hansadūta offered to print books in India, and although Prabhupāda confirmed that it is his main concern to get huge quantities of his books printed in Hindi and English, he told Hansadūta to simply concentrate on the guest house for now. He spoke at length, saying that having a guest house was actually his Guru Mahārāja’s idea. “I am just following the desire of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.” He chuckled as he spoke about his spiritual master’s strong desire to preach and spread Kṛṣṇa consciousness. He said that Śrīla Bhaktisiddhānta had so stressed the importance of having people come to the temple, that he said even if they had to be served meat, by any means they should be induced to come and hear about Kṛṣṇa.  

Hansadūta and I were quite amazed to hear this. We must have looked a little shocked because Prabhupāda reassured us, “We will never serve meat. But the idea is that if visitors feel too much inconvenience from our rules, then arrangement can be made for tea or coffee, or even betel or bidi. Not exactly in the guest house, but some kind of shop in the front of the Gurukula building where they can get these things. We can even bring them tea into the guest house if need be. But we want that people will come. We want to give them the opportunity for spiritual life, and therefore we have temple and guest house combined.” 

We left the garden appreciating once again how Śrīla Prabhupāda has inherited the revolutionary mantle of his Guru Mahārāja. He is prepared to go to practically any length to induce people to take to Kṛṣṇa consciousness.  

September 30th, 1976

Hansadūta Swami went into Delhi first thing this morning to meet with Gopāla Kṛṣṇa prabhu. 

* * * 

In his class this morning Śrīla Prabhupāda stressed the need to seriously take shelter of a guru. He said that we should not approach a guru for fulfillment of our material desires. “One should go to a guru for spiritual advancement of life, not as a fashion. People go to a guru as a fashion. My Guru Mahārāja used to say that ‘Don’t make a guru just like you keep a dog, as a fashion.’ Nowadays it has become a fashion to keep a dog. In the European, American countries it is a compulsory fashion to have a dog. Everyone keeps a dog. And they love do-o-g very much, more than anything!” Prabhupāda’s droll observation and his drawn out pronunciation of the word ‘do-o-g’ had everybody laughing. “So now we are also imitating, because India is imitator. Since the Britishers came here, we have become first-class imitator.”  

He told us how Sir Ashutosh Mukherjee, a Calcutta High Court judge, was asked in 1914 by one of the British rulers what he would do if the Germans came to India. Mukherjee replied that he would welcome them. When asked why, Prabhupāda said he replied, “You have taught us to make like this, so we shall do that. Because you have simply taught us this, how to obey your orders. So anyone who will come, we shall do this.”  

Prabhupāda went on, “The idea is the slave mentality. The Englishmen, in an organized way, they taught the Indians how to become servant of the Englishmen. We have seen. It is Gandhi’s movement that he dismantled this idea of white prestige; otherwise, we were taught like that. Formerly, in our childhood, it was the advancement of civilization if one could imitate the English fashion. So we should not make that a fashion. Guru is not a fashion.” 

* * * 

Two former members of Gurukṛpa Mahārāja’s Nama Hatta party, Arjuna and Tamopahā prabhus, arrived today. They were collecting in Japan, but now want to preach in the Philippines. They have come to Vṛndāvana to seek Śrīla Prabhupāda’s blessings and to resolve a thorny problem in their new preaching arena. 

Śrīla Prabhupāda agreed to see them after his afternoon nap. Sitting behind his desk in his darśana room, a fresh garland around his neck, japa beads in hand and a silver cup filled with fresh fruit juice on his desk, he listened as they explained how they wanted to preach in Cebu, a small island in the central part of the Philippines. They were concerned that Sudāmā Vipra Swami, one of the renegade sannyāsīs working with Siddhasvarūpānanda Mahārāja, might cause them some problems, because he has been in the Manila area for several years. He has a reputation for being violent. Indeed, at the last Gaura Pūrṇimā festival in Māyāpur, he attacked another devotee and then sent a letter to Prabhupāda threatening a “fratricidal war” against ISKCON members. At that time Prabhupāda had said that he was a guṇḍā, a thug. So despite that fact that Sudāmā Vipra was on different island, the two men asked if Prabhupāda would write a letter to Sudāmā Vipra requesting him to cooperate with them. 

Prabhupāda was happy that they wanted to preach, and he encouraged them to chant and distribute small books and prasādam. He declined to give a letter for Sudāmā Vipra, however. He didn’t think it necessary. “They have gone outside our ISKCON line and cannot be relied on to cooperate with us. You should work independently from him.” 

Śrīla Prabhupāda went on to describe his own struggles to establish Kṛṣṇa consciousness in New York in 1966, without money or help. “In that 100, 71st Street, all my things were stolen. My tape recorder, typewriter. Fortunately they did not touch my manuscript that I was typing, typing my books. So some money was stolen. Then one boy, he was coming to me, he told me, ‘Please come to my place.’ A loft, Bowery Street. I did not know the Bowery Street was not a good quarter—all bums and drunks. When I see there one Jewish friend, he had electrical shop, he told me, ‘Swamijī, you have gone to Bowery Street? Oh, it is not your place.’  

“I did not know that it is full of drunkards. But they were lying down in front of my door, but they were very respectful. When I’d go, these drunkards comes and they respectfully give me ways. And they would lie down on urine and something like that, on water. Then the boy who took me there . . . He was Murray, his last title was Murray, and he was taking LSD. So since I went there he did not go to work. Otherwise, he was working and getting daily twenty-five dollars, in some dock he was working. Since I went, he stopped working, and I had to pay $125 for the loft. One lady was the landlord.  

“So I was going on. Some people were coming. That Mukunda began to come, his wife, and another black boy, half-black—Yeargen. I gave him name, Kālapati. He was coming. Then one day that boy Murray, he showed some crazy features. So I thought it is dangerous to live with him. So I approached Mukunda. Mukunda had no place, still I asked him. So I kept my goods at Mukunda’s house and went to live with Yeargen. That is another loft.  

“So in this way, with great hardship, sometimes here, sometimes there, in this way I got $200 by selling books. And then I asked Mukunda to find out an apartment. He found this apartment, 26 Second Avenue. One storefront down and one living quarters up. So I found it very convenient. Down I would lecture and hold kīrtana. So he charged $75 per month for the apartment, small apartment. I think in a space like this room or less than that, everything is there. There was kitchen, there was shower, and two rooms. I think less than this. Two-thirds of this room and everything there. So I shifted there. And there I remained up to May 1967, I think.  

“Then I got heart attack. Then I went to Stinson Beach. Then I could not improve my health—no, first of all, I went to San Francisco. There also I could not sleep at night. There was throbbing in the heart. Kīrtanānanda, he was serving me; so many difficulties. Then I came back to India in 1967 July. Here also not very much improvement. Then again I went to Los Angeles. There also one symptom developed. Always some sound in the ear, gongongongongon, it was so disturbing—almost half-mad. And then Los Angeles. Then I think I went to Seattle.  

“In this way, in the beginning there were so many difficulties. Montreal. I took Canadian citizenship. America I could not get. So one gentleman in the immigration department, he said, ‘Swamijī, you go to Canada and from there you try. It will be easier.’ Actually, it acted. The Canadian consulate general was a black man, American black man. So in the consulate I applied for immigration, and he was sympathetic. He saw my Teachings of Lord Caitanya and he became attracted. So he settled up, ‘This gentleman must be allowed.’ So he expedited the matter within three months. And then I became immigrant in the U.S.A.  

“Then again I came back in Los Angeles, and then we took that house, La Cienega [Blvd.]. That man also wanted to kick out after one year, then we had no place. Then, by Kṛṣṇa’s grace, we got this house, present. At that time I got $50,000. So I advanced them down payment. And it is $225,000. I think they are still paying $2,000.  

“Twelve years. 1968 I got immigration and ’69. It is a long history, checkered history. So preaching is independent. If you have desire, you can preach in any circumstances and Kṛṣṇa will help you; I have practically experienced. I went to your country without any help, without any money, alone. And gradually things developed. And all foreigners. I did not approach any Indian. I did not approach anyone, but Kṛṣṇa sent friends, gradually developed.” 

Arjuna and Tamopahā left Prabhupāda’s room feeling especially benedicted to have not only received his endorsement for their preaching, but to have shared in his intimate recollections. They will leave for Cebu in a few days. 

* * * 

I mentioned to Tamopahā that Prabhupāda was having high blood pressure problems and he suggested that Prabhupāda take the pulp from the cactus-like aloe vera plant, a common treatment for heart complaints in Hawaii. He said it helps clear the arteries and is also excellent when applied externally, for curing burns and skin ailments. I discussed it with Śrīla Prabhupāda and he agreed to try it. Accordingly, I have located some plants growing in a nearby āśrama and it is being added to his diet. 

* * * 

In the evening Hansadūta Mahārāja and Gopāla Kṛṣṇa prabhu arrived together. Gopāla seems in good spirits and somewhat pacified after speaking with Hansadūta. He apologized to Śrīla Prabhupāda for creating confusion and said that he had been in anxiety due to some misunderstandings. He said he had no intention of leaving and was prepared to do whatever Prabhupāda desires. He also reported on his attempts to get the printing going in Bombay.  

Prabhupāda was happy and satisfied and gave Gopāla his reassurance and encouragement.  

So after several days of anxiety, everything seems to be happily resolved. Gopāla Kṛṣṇa will continue as GBC and Hansadūta will be the temple president. 

October 1st, 1976

Gopāla Kṛṣṇa prabhu was discussing the management with Śrīla Prabhupāda this morning. He said that there was a feud going on in Delhi between the head pūjārī, Oṁkāra dāsa, and the temple commander, Sarva Bhāvana dāsa.  

Prabhupāda looked pained at the mention of yet more problems. “I have to rely on you all to spread this movement,” he said, “but if you fight with each other, then I am hindered.” Yet he still said, “So far this GBC is concerned I am satisfied that whoever is in it is sincere. Those that were doubtful have now gone away. Kṛṣṇa has sent them away and I have confidence that those remaining can manage things nicely and give me some relief so that I can concentrate on my translation work.” 

* * * 

Prabhupāda gave a great class this morning, his intense concern for the proper management of the temple very much at the forefront of his consciousness. He began by explaining why Arjuna, despite being urged by Kṛṣṇa to kill Aśvatthāmā, declined to do so. Arjuna was actually being tested by Kṛṣṇa, and due to his pure devotion, he passed. First, Prabhupāda gave a graphic example from modern history to highlight Arjuna’s sensitivity in not killing the heinous Aśvatthāmā. “I think I have told you one story about Shah Jahan, the emperor of India. One great drama writer, Mr. P. L. Raya, he wrote one book by the name, title, Shah Jahan. But the activities of the whole book was the nefarious actions of Aurangzeb. He was killing his brothers, arresting father and so many. So one friend of Mr. Raya asked him that ‘Your book Shah Jahan, in the activities, the actual hero is Aurangzeb. Why you have named Shah Jahan?’  

“So he replied that although Shah Jahan is silent, but the effect is going to him. When Aurangzeb killed his elder brother, Dara, then the effect was suffered by Shah Jahan. So all the activities, nefarious activities of Aurangzeb, was suffered by Shah Jahan. Therefore he said, ‘He’s the hero.’  

“Similarly, here is the same instance, that ‘If I kill Aśvatthāmā—it is right, I should kill him—but the effect would go to his mother. His mother, she is innocent, and in the absence of her husband, our guru, it is our duty to look after her comforts. Now, if I kill Aśvatthāmā, then she will suffer in old age.’ Therefore na aicchad dhantuṁ guru-sutam. Although Kṛṣṇa advised him ‘You kill him,’ he did not like it. Guru-sutam.  

“This is consciousness. Even there is duty, we have to see what will be the effect of the duty. Not everything should be done very blindly. This is devotee. Devotee means he’s not blind. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ. Bhagavad-bhakta means he will act in such a way that all qualified, nobody can criticize him.” 

Then Prabhupāda gave another example of how a devotee should be expert, by describing how Raghunātha dāsa Gosvāmī saved his father and uncle by his diplomatic dealings with the Nawab.  

In the wake of these two examples Prabhupāda stressed that there was a standard we should aspire to attain as devotees. “The idea is although he was a Vaiṣṇava, he was not a fool how to manage a state. It does not mean that a Vaiṣṇava will be fool and rascal because he’s Vaiṣṇava. No. Vaiṣṇava, twenty-six qualifications. One of the qualifications is dakṣa: he must be very expert in doing things very nicely. Not that because one is Vaiṣṇava he’ll be callous in the worldly things. No. Therefore I repeatedly request the management that you must be very expert in managing these temple affairs; everything to the right point. Not a single farthing should be wasted. A Vaiṣṇava must be dakṣa, expert in everything. This is no excuse, that ‘I have become a devotee. Therefore I am callous to all material things.’ What material things? Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. Anything in relationship with Kṛṣṇa, that is not material; that is spiritual.  

“I have several times explained that this temple, don’t think it is ordinary building; it is Vaikuṇṭha. Cintāmaṇi-prakara-sadmasu. Kṛṣṇa has His house, prakara-sadmasu. Sadma means house. So we should take very, very careful attention that this temple is kept very nicely, managed very nicely. Not that ‘I have become Vaiṣṇava. Let everything be stolen or spoiled or broken. I have become Vaiṣṇava, I cannot take care, that is not my consideration.’ Because I have several times pressed on this point; that everything in relationship with Kṛṣṇa is Kṛṣṇa. Kṛṣṇa is the advaya-jñāna. Absolute Truth. Kṛṣṇa and His name, His house, His devotees—His everything. Nāma rūpa guṇa līlā parikara vaiśiṣṭa, everything.” 

He elaborately explained how Kṛṣṇa prefers to be identified as Vrajendra-nandana, Yaśodānandana, Pārtha-sārathi etc. He is very pleased when He is identified with His devotees because this establishes that He is not nirviśeṣa but saviśeṣa. “So everything belonging to Kṛṣṇa is Kṛṣṇa. This is Kṛṣṇa consciousness. Nothing should be neglected. That is Kṛṣṇa consciousness. “Śrī-vigrahārādhana-nitya-nānā-śṛṅgāra-tan-mandira -mārjanādau. Every corner of this temple should be considered ‘Here is Kṛṣṇa.’ Then Kṛṣṇa conscious. Not that ‘Only in the temple Kṛṣṇa is there, not in the gate. Let it be open and thief may come and steal.’ No. Very, very careful.”  

He told us that as devotees, we must be expert in understanding things very clearly. “Just like Arjuna, Kṛṣṇa is requesting him. Therefore it is said, evaṁ parīkṣatā; Kṛṣṇa is trying to see how Arjuna is Kṛṣṇa conscious: ‘I am requesting you, “Kill him.” ’ And what does he decide? Kṛṣṇa knew everything, Kṛṣṇa is situated in everyone’s heart. So what Arjuna was thinking of, Kṛṣṇa knew it that he was thinking rightly, not to kill this man. Still, He was parīkṣatā, He was examining how Arjuna decides. So he passed the examination. So devotee is expected to pass all kinds of examinations. That is devotee. Not one-sided.” 

Prabhupāda’s conclusion was that it is not easy to become a pure devotee. “So to become Kṛṣṇa conscious, fully devoted, anyābhilāṣitā-śūnyam, it is very, very difficult, the highest position. Bahūnāṁ janmanām ante jñānavān. The jñāna, after jñāna, there is the stage of bhakti. Without jñāna, bhakti is kaniṣṭha-adhikārī. With jñāna he is uttama-adhikārī. These are described in the Caitanya-caritāmṛta. So the idea is that if one is advanced devotee, then all the good qualities will be visible in him. Yasyāsti bhaktir bhagavaty akiñcanā. He has no other desire. If he has got any other desire to fulfill, then it is mixed, it is not śuddha-bhakti; it is vaidhī-bhakti. Karma-miśra-bhakti, jñāna-miśra-bhakti, yoga-miśra-bhakti. Bhakti must be there. Otherwise, karma, jñāna, yoga, nothing is successful. But when karma, jñāna, yoga, everything is without contamination, simply bhakti, that stage is ānukūlyena kṛṣṇānuśīlanam—simply to satisfy.” 

He said that Arjuna was aware that Kṛṣṇa wanted to see how he would deal with the matter. “So there is competition between bhaktas. Duye lagye hura huri. It is stated in the Caitanya-caritāmṛta, between Rādhā and Kṛṣṇa, Kṛṣṇa is being enlivened by seeing Rādhārāṇī, and Rādhārāṇī is becoming more beautiful by seeing Kṛṣṇa. The competition. This is described in the fourth chapter of Caitanya-caritāmṛta. So it is transcendental sporting between the devotee and the Lord. It is not nirviśeṣa-vāda. The Lord wants to see ‘How he is My pure devotee.’ And the devotee wants to see that ‘I’ll not accept anything from Kṛṣṇa. I shall sacrifice everything for Kṛṣṇa.’ That is devotee, and that is Kṛṣṇa.” 

* * *  

Prabhupāda was happy to get a letter today from Dr. R. M. Dave, a forty-nine year-old financial expert from Ahmedabad. Dr. Dave visited Vṛndāvana a week ago and sat in on a darśana in the temple courtyard, during which Prem Yogi read out his translation of Prabhupāda’s introduction to the Śrīmad-Bhāgavatam. Dr. Dave said he bought Bhagavad-gītā As It Is and has been reading it. He described it as “an unbiased version of Great Lord Krishna’s preachings, pure and chaste without any false interpretation like other books which will certainly spread your message in the world.”  

A Ph.D. in economics and accounting, Dr. Dave enclosed his Resume which contained an impressive list of high-ranking jobs he has held in the textile industry. He is going to New York later this year and he offered his services to ISKCON: “During my spare time I can render great service to International Society in honorary capacity as I am an expert in general and financial management. At present I am devoting lot of time to chanting of Gayatri and Hare Krishna mantras and being a Brahmin by caste have never touched liquor or meat up to now due to my birth Samskaras. . . . It will be both a pleasure and a privilege to serve you and your cause which will in turn purify me further and lead me towards the ultimate aim of Krishna darshan under able guidance of a great guru like you.” 

With all the management problems he has to contend with, Śrīla Prabhupāda was naturally keen to encourage and engage Dr. Dave. “I am very much pleased that such a highly qualified person as you desire to join our movement. We require many such persons as you to make our movement successful. Yad yad acarati sresthas tad tad evetaro janah/ sa yat pramanam kurute lokas tad anuvartate: ‘Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.’ (Bhagavad-gita, 3.21) 

“It is the Vedic system that after 50 years of life one has to take to Vanaprastha, then take to Sannyasa. 

“It will be a great pleasure to meet you again, and if possible please join us as soon as possible.” 

* * * 

Prabhupāda continues to see Prem Yogi practically every morning to check his Śrīmad-Bhāgavatam translation. In the evenings during the temple courtyard darśana, Prabhupāda has him read out whatever work he has done. Akṣayānanda Mahārāja reads the English and Prem Yogi follows with the Hindi, while Prabhupāda sits under the tamāla tree and listens.  

At this time of the year many hundreds of people are coming each day from all the surrounding villages to the iṁgrejī mandira, the English temple, and they sit on the steps surrounding the sunken courtyard, not just to listen to the Bhāgavatam, but to gawk in wonder at the foreign devotees and the guru who has brought them here. Thus the visitors can have his darśana and listen to kṛṣṇa-kathā without Śrīla  Prabhupāda being disturbed in his room.  

At 7:00 p.m. as ārati begins, Prabhupāda returns to his quarters. Most evenings he does not talk much with anyone because his high blood pressure is persistent and he gets a big headache almost as soon as he talks. Apart from his managers, only Bhagatjī comes in the late evening. He chats with Prabhupāda from about 8:30 p.m. until Prabhupāda takes his milk and retires. 

October 2nd, 1976

Śrīla Prabhupāda took a short walk around the temple this morning before going in for the Deity darśana, guru-pūjā and class. He was particularly pointing out detailed items to Hansadūta Mahārāja to impress upon him the standards that he wants. Telling him to make sure that the pathways and the temple interior were washed every morning, right after maṅgala-ārati, Prabhupāda said, “If we keep the temple clean, then our heart will be cleansed. This is the process.”  

As he inspected the grounds he mentioned that the ladies should also be properly engaged. “The women should be engaged in flower business, in dress business, light and interesting to them. They should not be given any heavy work. Cooking, helping cooking, cutting the vegetables. All woman should be engaged in something. That is wanted.” 

Observing the inner walls of the temple, which have display panels sculpted on their surface, Prabhupāda said they should be painted with Kṛṣṇa-līlā. He suggested that Viṣṇu dāsa, whose air-brush murals on the walls of the New York temple greatly impressed Prabhupāda, should be contacted to see if he could do the same here. “He can do every panel in three days. He knows the art, how to do it.” Prabhupāda told Hansadūta. 

Looking up from the open courtyard, Hansadūta asked whether he should have wire netting stretched across the top to keep out the birds.  

Prabhupāda didn’t think it would keep out the pigeons but that it would be effective in detering the monkeys. 

* * * 

Prabhupāda had Pradyumna read out the purports to verses 41 and 42 before he gave class. Commenting on how Draupadī offered all respects to the bound-up Aśvatthāmā, despite the fact that he had killed her sleeping sons, he said, “So this is already explained in the purport that woman’s nature is very mild, and man’s nature very strong. That is the difference. Therefore according to Vedic civilization, the woman must be protected, because they are very simple—they can be led to goodness also very easily, and they can be polluted also very easily. By nature, they are very simple. Therefore śāstra says that just like child, if you mold the character of a child from the very beginning, then he can become a great man. Similarly, if you train woman from the very beginning how to become chaste and faithful to the husband, they can become a very good mother, very good asset in the family. So there is sufficient information in the Vedic literatures how a boy should be trained up, a girl should be trained up, so that in future they may become happy. The ultimate aim of life is how to become connected with Kṛṣṇa.” 

He said that becoming connected with Kṛṣṇa meant being in the mood of Lord Caitanya. “Caitanya Mahāprabhu has taught us how to become free from the false ahaṅkāra. He said that nāhaṁ vipro na yatir vā: ‘I am not a brāhmaṇa. I am not a sannyāsī. I am not a gṛhastha. I am not a vānaprastha. I am not this. I am not that.’ All material designations He refused. . . .  

“Then? When you become liberated? That is stated by Caitanya Mahāprabhu, gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ. This is liberation. Gopī-bhartuḥ, the maintainer of the gopīs, Gopījana-vallabha. Kṛṣṇa’s business is how to please the gopīs, the inhabitants of Vṛndāvana. Yaśodā-nandanavraja-jana-rañjana, as the vṛndāvana-vāsīs, they have no other business than to love Kṛṣṇa, similarly, Kṛṣṇa has no other business than to please the gopīs and the inhabitants of Vṛndāvana. Gopījana-vallabha.”  

Prabhupāda described why Kṛṣṇa is so attached to the vṛndāvana-vāsīs. “They do not know anything. They do not know even that Kṛṣṇa is the Supreme Personality of Godhead. But they do not like to love anybody than Kṛṣṇa. This is their only qualification. They did not love Kṛṣṇa understanding that Kṛṣṇa is the Supreme Personality of Godhead, paraṁ brahma paraṁ dhāma; they did not know this. But they did not like to love even Viṣṇu than Kṛṣṇa. That is their qualification. Gopī-jana-vallabha. 

“So when we come to that stage, as Caitanya Mahāprabhu’s teaching, the gopī-bhartuḥpada-kamalayoḥ. He’s also bringing the reference of the gopīs because Kṛṣṇa is completely under gopīs. He’s so much indebted to the gopīs that He said that ‘I cannot repay your debts. It is not possible.’ Kṛṣṇa, the all-powerful, all-opulences, but He had no means to repay the debts of the gopīs. This is the position of the gopīs.” 

Prabhupāda cautioned us that we should not try to become gopīs—that is Māyāvādī. Rather we have to become like Uddhava, who prayed that he could take birth as a blade of grass in Vṛndāvana so that the gopīs would trample him under their feet. “This is the highest perfection. So liberation means gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ. The more you become servant of the servant, servant of Vaiṣṇava, then your perfection is there.”  

* * * 

During his midday massage, which he still takes in his bedroom, Prabhupāda suddenly started talking about dreams. He told me that last night he dreamt the temple courtyard was completely flooded. He said he was thinking, “Oh, if it comes even one more inch, everything will be spoiled.”  

Thinking there might be some significance to his dream, I asked him what dreams were. 

Prabhupāda replied in a general way, saying that they are impressions stored within the mind, not just from this lifetime, but also from previous ones. The dream is illusory but the objects are real. Chuckling, he pointed to the plastic bottle of mustard oil I was using. “Here is a bottle of oil, and here is the bed. Both are real, but if I take the oil and put it under the pillow then it has no meaning. The pillow and oil are real, but I am crazy. That example is there in the Bhāgavatam, of gold and a mountain. I have experience that there is gold, and there is mountain. I have no experience of a golden mountain, but in dream they combine.” 

October 3rd, 1976

Śrīla Prabhupāda circumambulated the temple before going in for darśana this morning. As he traversed the parikrama path he asked us, “Do you know the meaning of this parikrama?” When we hesitated, with a broad smile he answered his own question. “If you walk around the temple then you don’t have to travel throughout the universe. By going around the temple, then this going up and down in the universe is finished.” 

* * * 

In class Prabhupāda spoke at length on the need to properly protect women in order to have stability in human society. The verse described Draupadī as vāma-svabhāvā, a soft-hearted woman. Observing that women in general are soft-hearted, but without the sharp intelligence of men, Prabhupāda cited the example of Sītā devī, who, being alone in the forest, was captured by Rāvaṇa. He is currently translating a section from the Ninth Canto about Rāma-līlā, and he told us that Sīta, who is the internal potency of the Lord, could never be captured by Rāvaṇa. The Sīta that was taken by the demon was a false, māyā-Sīta. Still, he said that the pastime was enacted to establish the precedent that a woman should always be under the protection of a husband. 

“So vāma-svabhāvā. Women are very simple, soft-hearted. The whole idea is they should be given protection—no freedom. That is injunction of the Manu-saṁhitā. Na strī svātantryam arhati. Women should not be given freedom; they must be protected.” In response to the complaint we often received outside India that we keep our women like slaves, Prabhupāda said, “We do not keep our women as slaves. They’re very respectful at home. The sons offer their highest respect to the mother. The husband gives the topmost protection to the wife.”  

He explained that although Lord Rāma could create many millions of Sītās, by the example of this līlā, He demonstrated that it is the husband’s duty to give protection to the wife at any cost. “For one woman He killed the whole Rāvaṇa’s dynasty. This is husband’s duty. So protection, not slave. The husband should give the wife the topmost protection, and the wife should be so faithful to the husband.” 

He said that Sītā-devī was videha-rāja, a king’s daughter. She could easily have said, ‘My dear husband, You are going to the forest. I am king’s daughter. I cannot take so much trouble. Better You go. Let me go to my father’s house.” Instead she said, “No, I shall take all the troubles with my husband.” “This is faithfulness,” Prabhupāda said. 

Prabhupāda informed us that when Bhīṣmadeva was lying on the bed of arrows, śara-śayyā, advising the Pāṇḍavas and the Kurus on many things such as religion, politics and sociology, Bhīṣmadeva also confirmed the Vedic injunction that woman should always be protected very carefully.  

“There is one quality of shyness,” Prabhupāda said. “If you break that shyness of woman, it will be very dangerous. It will be very dangerous. So modern civilization is not strictly following the Vedic injunction. Therefore, especially I have seen in the Western countries, there is no home practically. There is no homely happiness, because women are allowed to mix freely and there is no protection. They are not married, there is no husband. The father also does not take care. As soon as the girl becomes fifteen, sixteen years, she goes away. Therefore I have practically seen there is no home, there is no peace in the Western countries. 

“These are very important things, that soft-hearted woman, vāma-svabhāvā, they should be given protection. They should be trained up how to become faithful wife, affectionate mother, then the home will be very happy; and without happiness we cannot make any spiritual progress. We must be peaceful, this is the preliminary condition.” 

* * * 

This morning I showed Śrīla Prabhupāda a photo taken of him on the day he accepted sannyāsa. He is standing to the right of the photo, a Godbrother seated in the center, and another sannyāsī is standing to the left. Prabhupāda smiled when he saw it, but he didn’t think it was such a good photo. He told me that he had taken sannyāsa from the Godbrother in the center, Keśava Mahārāja, who was the same age as himself. The other devotee was older and had also taken sannyāsa on the same day. 

It was an opportunity for me to relish Prabhupāda’s earlier pastimes, which I love to do, and I took as much advantage of it as I could. I asked whether, as Harikeśa Mahārāja had told me, Prabhupāda had been gored by a cow the day before he took sannyāsa.  

Prabhupāda laughed and shook his head. That incident he said, had occurred in Delhi in 1956, three years before. Prabhupāda was in an amenable mood, and shared a few details of his struggles in the 1950s. He said he was living in Delhi as a vānaprastha. “But my paper was going on, Back to Godhead. In Delhi I was alone. I was doing everything—editing, selling, collecting, cooking.” 

I asked if his Godbrothers were helping in any way.  

“I did not take. They wanted. I did not like.”  

 I asked, “Did you ever think at that time that you would be able to expand or . . . ” 

“I was trying to do. It was a struggle at that time. At that time, I lived with some of my Godbrothers, but I did not like, and I left their temple, and I was living alone. Then in Imlitala you know here? Imlitala, Seva-kuñja there is my Godbrother’s temple. He had a temple in Delhi, Karol Bagh. I left Jhansi and came to Mathurā. I lived there for few months. Then I went to Delhi. In this way, here, there.” 

I told him that Akṣaya has been reading one of his original India-printed Bhāgavatams, the 1.1. “And I was looking at the front and it gives your residence in Vṛndāvana at Rādhā-Dāmodara and your office in Delhi.” 

Prabhupāda tipped his head from side to side. “It was not unpleasant. When I was living alone, doing everything, it was not unpleasant, very nice. Alone everything I was doing. Rather, I had not so much anxiety for management.” 

He said that his youngest son, Vrindavan De, had come to live with him. But he had not liked that. “I said, ‘No, you don’t.’ They sent, my family, to go and live with me. He came twice, thrice. The reason is that I asked him, ‘If you want to live with me then you have to live with me as sannyāsī/ brahmacārī.” 

“And he couldn’t,” I concluded. 

Prabhupāda nodded. “Otherwise, I left home 1950. From ’50 to ’54 I lived in Jhansi.” 

I had noticed that his old Bhāgavatam was published by The League of Devotees, and I had also heard that he started the League in Jhansi. So I asked if that were so. 

“Hmm,” Prabhupāda acknowledged. “At that time there were many students. They were not my disciples, but they were coming. Like that Prabhākāra?” 

“Yes, Prabhākāra Ācārya.” 

“He was the head,” he said. 

I asked if he was teaching Vaiṣṇavism, and Prabhupāda said yes. “I wanted to start from there. It was very nice, big house. But this K. Munshi’s wife tactfully wanted me to . . . the Governor’s wife. That was a very big house. But he peacefully took it. I could have fought but I did not like.” He reiterated what he had told us in Hyderabad: how Mrs. Munshi had put pressure on the building’s manager by threatening not to renew a cinema license he held, if he didn’t give her the building. “The license has to be renewed from the collector. Collector was insisting that ‘You give that house, Lilavati Munshi.’ Indirectly. ‘Otherwise, your license will not be issued.’ ” 

“They didn’t leave you very much choice,” I said. 

“I thought, ‘I could not do something tangible.’ That’s a fact. ‘Somehow or other,’ I thought, ‘let me go to Vṛndāvana. What is the use of fighting?’ Otherwise, all the big lawyers in Jhansi, they were my friends. They said that ‘You not go. We shall arrange.’ I thought that ‘I have left my home, for this reason I am going to, again litigation. I don’t want this house. Let her do something.’ ” 

I was still curious as to what TheLeague of Devotees actually was. “Was that some Godbrothers that you joined up with, or was that just . . . ” 

“No, after leaving Jhansi I went to this Godbrother,” he said, pointing to the photo of  Keṣava Mahārāja. “I lived there for few months. Then I went to another Godbrother, that Imlitala, Delhi. Then I left there. I used to live alone in Delhi. Then I took one house in Keśī-ghāṭa. Then the Rādhā-Dāmodara men they called me that ‘You can live here. We give you two rooms. We don’t charge. We give you the place.’ I came to Rādhā-Dāmodara. And from Rādhā-Dāmodara temple I went U.S.A.” 

“I was just wondering what exactly the League of Devotees was.” 

Prabhupāda started smiling. “Oh, League, that was . . . I was trying to collect some devotees. Some of them, they were medical students. So they came and used to live with me. But still, I lived there for two years, from 1954 to ’56. I had some surgical operation in my testicles there, they were taking care. This Prabhākāra and . . . They were not full time, they were students, that’s all. They were living with me.” 

“But your Bhāgavatams,” I asked, “it says they were published by The League of Devotees. Does that just mean yourself or there were others?” 

Prabhupāda started laughing. “League of Devotees was my organization. Therefore I gave that name. That League of Devotees—I was alone doing.” 

“But actually it was just you. Oh. I was trying to understand who it could be.” 

Prabhupāda went on. “I am everything at that time. There were some students, but they were not any active. I was doing everything. That League of Devotees means I am everything. I wanted to organize with this Prabhākāra Miśra and others, but they were not interested to devote whole time. They were . . . Just like Prabhākāra comes still, but if you ask him to do full time work, that he’ll not do. Therefore I did not initiate others. He was initiated, Haridāsa. But they were all learned scholars, Sanskrit.” 

I asked if any of them apart from Prabhākāra still came to see him.  

“No, they are practicing as medical men. They were medical students. Now they are practicing. Sometime they came, long time it is passed. That was in 1956 or ’55. No, ’54. So, twenty years past, more than twenty years.” 

* * * 

Prabhupāda answered one letter today, from Mādhava prabhu, one of our scientists who is living at the Boston temple. Mādhava said that in trying to work out the details for the construction of the Vedic Planetarium, they had run into many difficulties. He wondered if there were other books they could read that give more details on the universe than the Bhāgavatam. He had a number of technical questions, and pointed out that the Fifth Canto descriptions seem to be at wide variance with modern astronomical observances. He asked if Bhārata-varṣa referred to just India or the whole earth. “According to the calculations this section of Jambudvipa measures 72,000 miles, which is much too long for India. It is three times larger than the earth is round! Also, in text 5.17.11 it mentions that the other eight varsas are meant for highly elevated pious persons, so they cannot be the other continents of America, Europe etc. They are all filled with demons. How can we understand that other tract of land on the other side of the Himalayans (Kimpurusa) to be Russia?”  

He included a diagram he had drawn which, if it was a correct interpretation of the Bhāgavatam, seemed to indicate that the earth was flat. 

“I do not accept anything the scientists say and fully accept the Bhagavatam’s statements as true, but I do not know how to explain the differences between the modern view and the Bhagavatam. If the specific errors in the modern view could be pointed out that would be very convincing for the karmis. Is there something wrong with the modern conceptions of space and time that creates such great discrepancies with the Bhagavatam’s view? 

“I am simply a blind man who cannot see unless you instruct me. I do not even know if it is all right to ask you so many technical questions. Please tell me if this is proper or not. I have no other shelter but your lotus feet in the whole universe.” 

Mādhava added that he, Svarūpa Dāmodara and Sadāpūta prabhus were working to complete the book Origins of Life and Matter as well as their journal. Work on the planetarium would not commence until these are finished. 

Śrīla Prabhupāda replied, affirming the statements of the Bhāgavatam, but he didn’t comment on the technical queries that Mādhava had listed. “Regarding details of the universe, be satisfied by reading only Bhagavatam. What is the use of reading other books—you are not going there. Some portion of the earth is flat. When you stand in any place you see flat, so for us to some extent it appears flat, but it is round. 

“Simply keep faith that whatever we describe, that is a fact. After all, we are an insignificant creature in the universe, so whether you take the modern scientists or Sukadeva Goswami, it is inconceivable. It is best to keep faith in Sukadeva Goswami, because actually our only business is to go back to home, back to Godhead. So whether Sukadeva Goswami or the modern scientists are right or wrong, it is nothing interesting to us. We want to go back to home, back to Godhead—yanti mad-yajino’pi mam. Bharata-varsa in 5th Canto refers to the whole earth.”

October 4th, 1976

Today is the first day of kārtika-vrata and it is also Ekādaśī. 

* * * 

During class Śrīla Prabhupāda gave some important instructions on maintaining one’s respect for one’s guru. The verse described how Draupadī had reminded Arjuna that he had learnt the skills of a kṣatriya from Droṇācārya. Therefore, she argued, out of obligation, he should not kill his guru’s son, even if he was an offender.  

Prabhupāda told us, “This is also another Vedic civilization, that if you are benefited by somebody, you should always remain obliged to him. Śikṣito yad-anugrahāt. There is one Bengali proverb, guru-māra-vidyā. ‘Guru, you learn from him first of all, then kill him. Don’t care for guru.’ This is demonic. By the grace of guru you learn something. Then when you learn something, then you become greater than him, don’t care for guru. This is demonic. Even if you have learned something, you must feel always obliged.” 

He made a very pointed reference to Nitāi dāsa. “The only important part of this verse is, that don’t learn guru-māra-vidyā. Even if you become more learned than your guru, you should not exhibit it before your guru. You should always remain a fool number one. Just like Caitanya Mahāprabhu showed Himself by His example. Guru more mūrkha dekhi ’karila śāsana. Caitanya Mahāprabhu was not mūrkha [fool], but He has taught us that before guru, we shall always remain a mūrkha. That is advancement. Not that ‘I know more than guru. I don’t care for guru. Now give me blessing that I can find out some better guru.’ This nonsense, if your guru is not perfect, then why you are asking blessing to find out another? So anyway, this guru-māra-vidyā should be avoided. That is the instruction in this verse we can get, and that is the Vedic way.” 

Prabhupāda cited the example of Vallabhācārya, who mistakenly thought he knew more than the previous ācārya. “Even if you, by ABCD, you have become more learned than the ācārya . . . That is not possible, but if you foolishly think like that, still, you should not exhibit your foolishness, that you know more than the ācārya. Caitanya Mahāprabhu, by His life example, He has taught us that the more we remain ignorant, foolish before the ācārya, or before the guru, that is more we advance. Real success is how one is faithful to his guru. That is real success. Yasya deve parā bhaktir yathā deve tathā gurau. It is not by education or grammatical knowledge you can learn anything, no. It is by the grace of the Supreme Personality of Godhead. And that grace comes down through the grace of guru. That grace also does not come directly. We should not be neglecting this point. Things become revealed by devotion, not by so-called education, no.” 

“That is just like a common word, ‘If you love me, love my dog.’ So you cannot approach Kṛṣṇa without loving His dog, His servant. Satāṁ prasaṅgāt. A person who is trying to distribute the message of Kṛṣṇa, he is very, very dear dog of Kṛṣṇa. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ. It doesn’t matter how far he is advanced in education, how far he has learned grammar—these are not the things. The thing is how far he is working to carry out the mission of Kṛṣṇa. Then one has to receive Kṛṣṇa’s mercy through the bona fide servant. Kṛṣṇa cannot be bluffed by so-called education and grammar. He never says ‘By grammar or by education one can understand.’ Never says. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. We should be educated, we should be very careful—but real thing is bhakti.” 

Prabhupāda stressed that if one does not know how to respect the guru, he cannot become a Vaiṣṇava, and he quoted Narottama dāsa Ṭhākura as saying that if we don’t become a faithful servant of a Vaiṣṇava, there is no possibility of our liberation. Lauding the sensitivity displayed by Draupadī towards the relatives of Aśvatthāmā, he told us of a legal case in Allahabad wherein the same type of consideration was shown: Two brothers had fought with each other and one was killed. The other was brought to trial and sentenced to be hanged. But then the father pleaded that he had already lost one son; if the other was also killed, then where would that leave him? So the court commuted the sentence to a term of imprisonment. “So Draupadī is giving the best instruction, that ‘By the mercy of Droṇācārya you have learned this art, and now this art you are going to use for killing his son? What is this logic?’  

“So there are so many instances like that. Sometimes this art, guru-māra-vidyā, is done by rascals and fools. That should not be done. That is instruction from every practical point of view.” 

* * * 

Prabhupāda met with Hansadūta and Akṣayānanda Mahārājas in mid-morning to discuss the management yet again. Prabhupāda is a little disturbed that the temple is not being cleaned regularly, and that they are using hired men to clean it, whereas last year everything was being done by the devotees. He told Hansadūta that as much as possible everything should be done by our own men. “People have got already very respect now. You should maintain the temple. They already call it iṁrej temple, but still people come. But if you make a mleccha temple . . . ” Prabhupāda chuckled and continued, “Actually, they can say like that, but still, they come. But their awe and veneration may not be disturbed. That is management.” 

Hansadūta described that it was difficult to fully engage the devotees; he felt that many  were not willing to do a full day’s service.  

Prabhupāda responded that such devotees should be paying guests in the guest house. 

Hansadūta mentioned how he had tried to engage one of the women in doing kīrtana for a three hour shift. She refused on the plea that she had to make garlands for four hours a day. “I said, ‘There are twenty-four hours, so that leaves twenty hours left over.’ It will take a little time to account their time and convince them to accept more and more engagement.” 

But although Prabhupāda had previously stressed that every devotee should participate in the twenty-four hour kīrtana, he now accepted that there may be extenuating circumstances. “No, if somebody is engaged in some business, so he may not chant. That concession may be given. It is not very compulsory.”  

Hansadūta was keen to keep a high standard. “But if we want to have a twenty-four hour kīrtana . . . ” 

But Prabhupāda made it clear that the kīrtana was a secondary consideration; he wanted the basics done first. “If that is not available, not possible, don’t be very . . . But these things must be done.” 

“Yes,” Hansadūta told him. “It’s just that I want to comply with all your desires.” 

Prabhupāda explained why he had previously emphasized the kīrtana. “That may be taken as voluntarily. But nobody can sit idly. That is the point. If one is engaged in making for flower garland, all right, you may not take him. It is not compulsory for you. Suppose if we haven’t got sufficient men, it is not possible. It is required if there is sufficient men. We must see that they are not wasting uselessly time. If they are engaged in some business, there is no compulsory that he has to go and chant. But these things, śrī-vigrahārādhana-nitya-nānā-śṛṅgāra-tan-mandira-mārjanādau, that is compulsory. It must be done by you or me or . . . It must be done early in the morning; whole temple should be. There is sufficient water supply in the pipe. Simply it takes half and hour. It is neglected; I see the temple is not washed, there’s so much dust.” 

Akṣayānanda conceded that the standard had indeed dropped. Last year, when I was the temple commander here, on Prabhupāda’s instruction, we cleaned the temple three times a day—immediately after maṅgala-ārati, at 2:00 p.m., and again at 9:00 p.m. 

Prabhupāda observed that this had stopped and he commented that it appears the devotees do not come to Vṛndāvana to work. 

Hansadūta told him about two women who had just arrived. When he tried to engage them, they told him they hadn’t come for that purpose, they came because they wanted to see Vṛndāvana.  

Again Prabhupāda said that it was all right if they came on an excursion, provided they remained as paying guests. “Otherwise, one has to be engaged. Devotee must voluntarily engage. Why one has to be requested? They should be very glad.” 

Akṣayānanda smiled at me. “He used to be the temple commander, Hari-śauri. He had a very difficult time, before, about a year ago. He used to be the temple commander and nobody would . . . ” 

“I had to practically throw them out the room sometimes,” I admitted. 

Hansadūta said that the preoccupation of many Western devotees seemed to be simply how to maintain their bodies. Adjusting to India was difficult, and many get sick. At the same time, he added, they do not control their eating habits, so they get into a cycle of over-eating and disease. “This is one of our biggest problems. Just as you say, when someone gets sick he should fast. I tell them, ‘Stop eating. You’ll get well immediately. If you have fever, don’t eat. Take water, lemon. You’ll be all right in a few days.’ They have not realized how their own body is functioning, and they insist on eating. They get sicker and sicker, they complicate things. I’ve seen so many people get incredibly complicated digestive diseases. Then they can’t work. They get jaundice, they get dysentery, amoebic dysentery, boils—all these things come from taking too much food. And then they want to change their diet. Although they change their diet, they eat so much of the changed diet that it also has no effect. And then they require money for medicine; I have spent so much money on medicine. Now I have stopped it. I tell them, ‘First you fast for three days, and if you don’t get better I’ll give you some money for medicine.’ But they are constantly running to this hospital, getting this pill and that pill. All these pills are useless. The real problem is they are just overeating. And of course when they overeat they want to sleep. Because India is hot. And when they sleep then they get dysentery. And when they get dysentery they can’t engage. And in this way they run into a cycle which is very difficult to break.  

“Only very few devotees are able to maintain themselves in India for any length of time. I see a nice strong man comes, and I look at him and I see him eat, and I say, ‘Within a week this man is going to be sick.’ And sure enough, he’s sick. He’s lying down, he’s got fever, he’s got dysentery, he’s going to the hospital. In this way we have so many people like that.” 

A wry smile appeared on Prabhupāda’s face. “I have seen. Some of them eat so much I am surprised.” He sat back and looked at his leaders. “So, how to manage this? It is very difficult.” 

Again I chipped in with my own realization. “I’ve found if you want things to go on, you have to make them do it, that’s all. Because they don’t have sufficient realization to volunteer to work.” 

Prabhupāda nodded. “They have to be . . . One man say, ‘You come here, you do this, you do this.’ Then it will be done. The temple commander must be a very able man.” 

“He’s got to be a heavy man,” I suggested. “I was telling Hansadūta when I was here I tried for so long to get the kīrtana going at night time, and they wouldn’t turn up, or they’d fall asleep, or this, or that. And so many people would refuse to do it. I could only get maybe five or six men out of the whole temple who would volunteer to do it. So we worked it out, we made a list of all the people who could possibly chant at night. Everyone, I even put the pūjārīs down because we were short of men. Then we said . . . ” 

Prabhupāda interjected, “No, pūjārīs they have to rise early.” 

“Well, yes, but apart from that,” I went on, “we told them, ‘Now you either chant this one hour at night or you go.’ We made them chant. And then everything went very nicely.” 

Prabhupāda smiled at me. “Why don’t you do now?” 

“Well I told him that,” I said, indicating Hansadūta. “He’s going to do it.” 

Prabhupāda grinned, baiting me a little. “Not tell him, but you do it.”  

Fortunately for me he was only half-serious. 

Hansadūta said that he felt my idea was good because one hour was not difficult to do. But Prabhupāda had said three hours before, so he wasn’t sure what standard to adopt. 

Prabhupāda was flexible and practical. “Three hours continually not possible. Make it one hour.” 

So Prabhupāda continues to delve into even the most basic aspects of the management here. He is clearly frustrated, but he is also determined to continually push to bring the standards up to a basic minimum. 

* * * 

Prabhupāda received a double report from Balavanta prabhu, which he answered during his massage. Balavanta said that a Houston newspaper recently reported a debate on “cults” and what to do about them, and quoted a member of the State legislature who made the statement that “The Hare Krishnas are spreading like an epidemic. They are a great danger. They are spreading like wildfire and if they are not stopped, they will take over the government eventually.” 

As well as giving his summary of activities for each temple in his zone, Balavanta also asked Śrīla Prabhupāda about preaching through the forum of mundane politics. He had run for mayor of Atlanta several years ago, and he and Rūpānuga prabhu had a political party called “In God We Trust.” But then Śrīla Prabhupāda stopped it. Now he asked for more advice on pursuing his political program. “In the course of our political campaign, what is the most important message to give the people?”  

He also requested permission to come and spend some time with Śrīla Prabhupāda as a visiting secretary. 

After answering a few of Balavanta’s questions on Deity worship and other issues, Prabhupāda explained his view of ISKCON and politics. “Our ultimate aim is to take part in politics, because Krishna took part in politics, we have to follow—but if people do not become Krishna conscious it won’t be possible. Actually if we can take up the government, our movement will be very easily spread and beneficial to the people. We can make happy, peaceful men, God conscious—this is our aim. The main thing is to distribute books more and more. That remark by the man in Houston is to your credit, that this movement is becoming an epidemic. Actually, everywhere envious people are against this movement, especially communists, because this movement is a threat to them. The main thing is to distribute books—the communist idea is spread practically all over the world on account of distributing huge amounts of literature, but they have no substance. Introduce Rathayatra very nicely and distribute books. Yes, you are welcome to join me. I wanted that besides my permanent secretary that one of the GBC’s may accompany me regularly.” 

Tamal Krishna Mahārāja sent Prabhupāda an update on his activities from Los Angeles. He said that Rāmeśvara had returned from Fiji having successfully resolved the problem there. They were now working on amending the Fiji ISKCON Constitution, and were hopeful that it would provide a good solution. He said that he had postponed his proposed trip to South America until November or December, because the reports on East Africa were too disturbing to ignore. “Bhagavan was to go to Africa. For various reasons he has not been able to go yet, and so after consulting with a number of GBC men, I am going myself personally and leaving tomorrow. I do not want to let the situation delay further as the reports received are not at all encouraging. I am concerned both for Brahmananda’s well-being as well as the African yatra’s and will pray for the strength to do the needful.” 

Tamal Krishna said he will return to New York after visiting Africa. “The president and the other senior devotees request that I spend at least a few weeks. New York is the most important city practically in the world, and now by Krishna’s mercy we have got a wonderful facility. So it deserve’s the GBC’s presence a fair portion of the time.” 

He also informed Prabhupāda that he had received requests from the devotees in South Africa for GBC supervision. Jayatīrtha prabhu has volunteered to go there as the acting GBC until the next Māyāpur festival, and thus he asked for Śrīla Prabhupāda’s approval for this. 

At least Prabhupāda is able to feel some relief from the international ISKCON management due to his GBC men taking up joint responsibility for preaching and problem solving. He was pleased with the report and relieved to hear that Tamal Krishna was going to Africa. “I am awaiting your report on Africa. You see what is the situation in Africa, it appears to be a little mess. Yes, that’s a fact, New York is the most important city in the world, and our Temple is situated in the most important center. Jayatirtha may act as GBC for South Africa as you have proposed.” 

Harikeśa Swami sent a letter from Germany, written within a day or two of his arrival. He expressed some helplessness with the situation there. In the aftermath of the police raid on the Schloss, and the subsequent withdrawal of Hansadūta and his men, things have become chaotic and mismanaged. This, coupled with the lack of opportunity for him to preach due to not being able to speak the language, now prompted him to request permission to go on to America and preach there.  

Śrīla Prabhupāda, however, was not amenable. There are not many qualified men in Europe and he told Harikeśa: “I sent you especially for preaching in that quarter therefore I gave you money, otherwise in U.S.A. what is need of money? You have experience in that area, therefore I gave money. So I request you not to go to U.S.A., even if it is a little difficult to preach in that quarter. I have written to Gurudasa and Sucandra to join you—combine together and preach. In U.S.A. there are many preachers, but here no preachers. Otherwise, if you must preach in English then you may preach in England.” 

* * * 

I decided that during Kārtika I would only eat once a day, and on Ekādaśī I would observe a complete fast. I also chanted thirty-two rounds today. Unfortunately, when it came to doing Prabhupāda’s massage this evening, I was so weak that after about twenty-five minutes I had to stop, and Prabhupāda let me take rest. So, for practical reasons I have abandoned the idea and I will carry on with my normal schedule. 

October 5th, 1976

Bhavānanda Mahārāja arrived here early this morning and went in to see Prabhupāda around 6:00 a.m. His Divine Grace was very happy to see him and eager to hear his news.  

Bhavānanda told him that after getting a new Indian visa in New York, he had traveled with Tamal Krishna Mahārāja to Africa to check the situation there. From Africa, he flew straight here. He said that Brahmānanda Swami had been living outside the temple for a short while with some Americans. He had grown his hair and had stopped chanting. A week before they arrived he had moved back in the temple and was now doing nicely, following the whole program and chanting all his rounds. They stayed about ten days to encourage him, and they promised to try and arrange for more men to come and join him, as there are only about five in Nairobi right now. Bhavānanda also reported that Navayogendra Swami is doing well in Mombasa. 

Śrīla Prabhupāda was relieved to hear that both Brahmānanda Swami and the yatra were fairing better. 

* * * 

Besides giving us the philosophy of Kṛṣṇa consciousness, Śrīla Prabhupāda also peppers his classes with many cultural aspects of Vedic life, so that we learn how it is to be applied. Thus, this morning, in commenting on Draupadī’s arguments why Aśvatthāmā should not be killed, Prabhupāda presented some enlightening aspects of Vedic culture. He first explained that in one sense, Droṇācārya was still alive, in the form of his son. As a tree and its seed is not different, similarly, he told us, a father and his off-spring are the same. Draupadī therefore reasoned that killing Aśvatthāmā was the same as killing Droṇācārya. 

She also considered Droṇācārya’s wife’s position, who did not accept the rite of satī when her husband died because her son was still alive. “So according to Vedic culture,” Prabhupāda said, “if one woman has got son, she is not considered to be widow. Widow means one who hasn’t got husband or husband is dead. So if the husband’s representative is there, so, strictly speaking, she is not widow.” 

Beyond this, Prabhupāda pointed out that the wife is also considered to be not different from the husband. “Again the wife is considered ardhāṅginī. I think in English also it is said, ‘better half.’ Wife is considered half the body, the left-hand side half. Perhaps you have seen the picture that Kṛṣṇa and Rādhārāṇī, one body. The left-hand side is Rādhārāṇī, right-hand side is Kṛṣṇa. Śrīla Jīva Gosvāmī has explained this, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api. Rādhā and Kṛṣṇa, They are one, but for pastimes they have become two.” 

Prabhupāda said that Draupadī also cautioned Arjuna against damaging their own family. “One should act in such a way that it should be glorified in the family. The family consideration is very important in Vedic culture. A family does not mean that only a husband, wife, or a few children, no. Family means the generation; that is Vedic conception. So if something is wrong done by any member of the family, that becomes a scar to the whole family. So she is, from family-wise, she is warning that ‘Do not do anything which will be a discredit to the whole Pāṇḍava family.’ So the guru and the guru’s family, they do not require to be chastised or punished.” 

* * * 

Bhavānanda Mahārāja brought letters from both Tamal Krishna and Brahmānanda Mahārājas. Prabhupāda heard them during his massage. Tamal Krishna’s letter mainly concerned Brahmānanda’s personal situation, and he reported that the yātrā was severely depleted, not in part by the absence of Brahmānanda from the temple for over two months. There are now only five devotees in the Nairobi temple. He explained that although Brahmānanda had moved back into the temple about ten days before their arrival, he had not been attending any of the morning program nor chanting his rounds. As a result, the other devotees were feeling discouraged and leaderless. Nevertheless, Tamal Krishna said that he was relieved to find that the Deities were still being nicely looked after by two dedicated English women. 

Within a day or two of their arrival, Brahmānanda began attending the full program and chanting sixteen rounds again. As a result, Tamal said, he had transformed from being very morose in appearance to being bright-faced again. He said the devotees were very happy to have Brahmānanda back to lead them. 

In regard to the preaching there, Tamal said that despite Brahmānanda’s personal difficulties, he had continued to act very responsibly towards our life members; thus they were still very favorable. He had managed to repair much of the damage done last year by Cyavana and Caitya Guru. Tamal said that the temple was poorly located, and so he had encouraged them to find land in a better area and, with the support of the life members, construct a new temple. Indians find it difficult to relate to a converted house as a temple. Brahmānanda has cleared all the debts, and has even managed to save about 100,000 shillings. 

“There is little preaching being done to the Africans,” Tamal wrote. “Brahmananda does not want to do this due to so many bad experiences with African devotees in the past. However, what is the use of an African yatra if we don’t preach to the Africans. So we have encouraged Brahmānanda to take up a program of simply chanting and prasadam distribution to the Africans, it does not matter if they don’t join full time.” 

Tamal’s summation was that Brahmānanda’s problems were mainly due to an extended lack of senior association, and he proposed a solution: “It seems advisable that since our movement is so big and it is difficult for Your Divine Grace to visit everywhere that from time to time the GBC must pay visits to other zones to avoid such situations as this from reoccurring. Perhaps this could be partly done by whoever is appointed GBC Chairman each year at Mayapur. Anyway, Brahmananda is now feeling enlivened and Krishna conscious.” 

Tamal also added a paragraph on Mombasa, where they went after visiting Nairobi. “Navayogendra Swami is doing very well. He is very Krishna conscious and is preaching vigorously. . . . In general Navayogendra has reversed the bad situation. Now the members are becoming friendly, he has cleared all the debts and has saved 20,000 shillings.” Tamal said that he also encouraged him to relocate to a better area. 

Prabhupāda was satisfied to hear his report and very pleased with the concern and responsibility he and Bhavānanda have shown towards their Godbrother and the preaching mission. In his reply though, he simply addressed himself to the comments Tamal made about preaching to the local people. “I am in due receipt of your letter from Nairobi dated 3rd inst. and have noted the contents. Africans should not be allowed to live in the temple there unless they are dangerproof. Of course you must preach, but if you allow them to live, you must be little careful—better not to allow. Chanting and prasada distribution is very nice. Let them come, take prasada and become practiced for Krishna consciousness. In suitable cases they can be given 1st initiation, but no 2nd for the time being. 

“Yes, the GBCs should move and visit other zones, and I quite approve that the GBC chairman can do this.” 

The report from Brahmānanda Mahārāja was actually written on September 23rd, just after his return to the temple and just before Tamal Krishna and Bhavānanda Mahārājas’ arrival. He detailed their BBT payments and described a very successful Janmāṣṭamī and Vyāsa-pūjā program, which was attended by over 2,000 people. 

Brahmānanda said that at the conclusion of the program, several people approached him offering to buy land and construct a proper temple. Thus they have found a plot of one and half acres, located in a middle-class suburb of mixed Asian and African residents, at a cost of 150,000 shillings. He said it might be a little difficult to raise the money because Indians like to donate after the purchase of the land. Therefore he made a special request: “In this regard, when Amburish das was here last year, he voluntarily offered to give dollars 50,000 for a new facility here. So now that we have a good plot available, and public opinion is good and people are impressed by our Janmastami program, this is a good time to go ahead. So I would like to ask Amburish das to donate. Then we could buy the land immediately. If you agree could you kindly ask your secretary to send me his address. I hope you will agree, because this prospect of finally building a nice temple here is very enthusing to our service.” 

Brahmānanda said that Cyavana had been there, although no one had been happy to see him. When he asked Cyavana to help pay off all the debts he had incurred, Cyavana had refused. “I asked him to return to the USA, and he left the temple in the dead of night leaving behind his devotee clothes with a letter that he was returning to the USA, signing his karmi name.” 

Brahmānanda said that they had received a shipment of 100 sets of the Fifth Canto, and they had already sold thirty at 100 shillings each to the life members, even though they were entitled to receive them for free. 

As a postscript he mentioned the ten day visit of Tamal Krishna and Bhavānanda, and for the first time alluded to his own condition. “I am very thankful for this, as I needed association of some senior godbrothers who exhibit such a nice Krishna conscious example. I have been very lax recently, but by their association will now try to become more serious and show example befitting a sannyasi disciple of Your Divine Grace. All glories to you Srila Prabhupada. I surrender unto you.” 

Prabhupāda was relieved to hear that the preaching was progressing nicely. He replied first by repeating the same comments about preaching to the African people that he made to Tamal Krishna. Then he responded to the request for help with the land purchase. “Regarding land, yes, contact Ambarisa immediately and remind him that he wanted to invest some money. If he does that, that will be very nice, and I will give my sanction if he wants. You can purchase—that place is nice where Damji lives. (Ambarisa can be contacted through the Boston temple.)” 

Prabhupāda also informed Brahmānanda of the recent adjustments he has made to benefits life members may receive. “For members nowadays we are not giving books free. First when becoming the member they receive five large books, but after that they must pay for future books. If by distributing books you can collect some money for purchasing land, do it.” 

He ended his reply on a personal note, expressing his concern for Brahmānanda. “I was very much anxious for you, therefore Tamala went there. Now I am relieved that you are doing well. This year you must come to Mayapur.” 

* * * 

Bhagatjī comes into the kitchen in Prabhupāda’s back garden every lunchtime to cook Prabhupāda’s chapatis. He is very expert at this and when I was learning to cook Prabhupāda had me learn chapati making from him. Prabhupāda likes Bhagatjī very much, and so when Bhagatjī brings the last chapati into the prasādam room for Prabhupāda, he lets him sit and chats with him until the end of his meal.  

I told Bhagatjī today about my decision to not do any special vrata for Kārtika. He was surprised and tried to cajole me into continuing, stressing that one must observe some special vrata in order to get the benefit of Kārtika. But I held my ground. I told him that the observance of the vrata was useless if it meant I couldn’t do my service to Śrīla Prabhupāda. He conceded that it was a higher principle and relented. 

Bhagatjī also frequently attends managerial meetings and Prabhupāda’s afternoon darśanas. This afternoon at about 4:00 p.m. he brought some news about Nitāi. He told Śrīla Prabhupāda that he has been seen in Vṛndāvana with Yogānanda dāsa. Bhagatjī was good friends with Nitāi, and out of sentiment, he pleaded with Śrīla Prabhupāda to allow him to bring Nitāi to see him. He thought that if Śrīla Prabhupāda could personally talk to him, he could straighten him out. 

Prabhupāda dismissed his request without prolonged discussion on the matter. “No. Unless he is prepared to come of his own accord, then what will be the use? Unless a man is submissive, then it is useless to speak with him.” 

October 6th, 1976

In his Bhāgavatam class, Prabhupāda said that a Vaiṣṇava is always sympathetic. Draupadī, who had lost five sons, was concerned that Aśvatthāmā’s mother not have the same distress inflicted upon her. Similarly, Prahlāda Mahārāja felt compassion for his father, even though he had tried to kill him in so many ways. 

The lesson, Prabhupāda said, is that a Vaiṣṇava can tolerate any inconvenience and cannot be unhappy in any circumstance. To demonstrate this he told two stories, providing a striking contrast. “One big politician in Calcutta, C. R. Das, he died in 1925. Fifty years ago he was earning 50,000 per month. 50,000 means fifty lakhs nowadays; he was so rich man. But on the Congress resolution that the prominent members of the Congress, they should not cooperate with the government, one of the items of non-cooperation was they should not practice in the British court because there is no justice. That was Gandhi’s order, that ‘In the British court there is no justice. So why should you go there? Don’t go.’ So this C. R. Das was one of the prominent members. He gave up, so he had no income. The Congress was giving him 500 rupees, pocket expenses, because he was such a rich man. What is 500 rupees for him? He was earning 50,000 rupees and spending. So he could not bear that inconvenience. He died within a year. He was a rich man; he could not provide. And he was very charitably disposed. If somebody would come to him he would say, ‘I have lost my all income. Now I have got this 500 rupees, you can take it.’ So anyway he could not tolerate. 

“But a devotee, just like Rūpa Gosvāmī, he also did the same thing. What is that? He was a minister in charge of Nawab Hussain Shah’s government, but he decided, ‘What is this nonsense ministership? Let me join Caitanya Mahāprabhu, preach this Kṛṣṇa consciousness.’ So he did it. Therefore about him it is said, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm. He was associated with big, big men, maṇḍala-pati. He was minister, but he gave up: ‘What is this nonsense? It has no value.’ So if we compare with C. R. Das, he also gave up his income, but he died. But what happened to Rūpa Gosvāmī? Naturally, such a rich man, minister, he gave up his position, he should have also died because no income? No, he did not die—that is the difference.  

“For benefiting the mass of people who are suffering for want of Kṛṣṇa consciousness, to do them good, they became mendicant, kaupīna-kanthāśritau. You have seen the picture of Rūpa Gosvāmī, a small loincloth, and nothing more. Then? He should have died? No—gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau muhuḥ: they were enjoying how the gopīs are engaged in Kṛṣṇa consciousness; they were twenty-four hours thinking. That is Kṛṣṇa consciousness. 

Prabhupāda’s conclusion was, “If you once become merged into the nectarean of chanting the holy name of Kṛṣṇa, then you’ll always remain happy. There is no doubt about it.” 

Despite this, he said that a Vaiṣṇava cannot be happy if others are unhappy. “Vaiṣṇava is not satisfied that ‘Because I have no problem, I can chant anywhere and enjoy.’ No. Still, Vaiṣṇava takes the risk. As Prahlāda Mahārāja said, that ‘I do not wish to go alone to Vaikuṇṭha or anywhere, my Lord, unless I can deliver all these rascals.’ This is Vaiṣṇava. Therefore Kṛṣṇa is very, very satisfied with the Vaiṣṇava. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ.”  

Casting his gaze over his dozens of young disciples, he said, “So you have taken to the vow of Kṛṣṇa consciousness. Try to preach Kṛṣṇa consciousness all over the world.” Recalling Balavanta prabhu’s recent report, he added, “And we have got little success. One politician in U.S.A., he has remarked that ‘This Kṛṣṇa consciousness movement is increasing like an epidemic.’ He has said that. ‘And if we do not check it, one day it may take our government.’ He has opined like that. So any intelligent man can know what is the ultimate result. Because mass of people, if they take to Kṛṣṇa consciousness, then government is yours. That is a fact.” To the laughter of the devotees he spelled out the consequences of what that meant. “And if the Kṛṣṇa consciousness government is there—no meat-eating, no smoking, no illicit sex—so many no’s, the demons will die. That is the position. Thank you very much.” 

* * * 

There is a devotee here from Chicago, Trāṇa-kartā dāsa, who is very interested in singing different bhajanas. Several times I have heard him sing jaya rādhā-mādhava, jaya kuñja-bihārī, jaya gopī-jana-vallabha, jaya giri-vara-dhārī, jaya giri-vara-dhārī, rather than sing it the way Śrīla Prabhupāda does. In view of what Prabhupāda recently said about not changing anything given by the ācāryas I approached Trāṇa-kartā and asked him where he had learned this new version.  

He said that he had heard it on a tape made by Acyutānanda Swami. He was also singing other bhajanas that are not in our song book, and said that he got them from Prabhupāda’s Godbrothers. He even had a tape of himself singing a song written by B. R. Śrīdhara Mahārāja.  

We had a bit of a debate about the merits of what he was doing, and so I decided to bring the matter to Śrīla Prabhupāda for clarification. I brought up the issues about chanting new versions of existing songs, and the chanting of new songs. 

As far as the new version of Jaya rādhā-mādhava is concerned, Prabhupāda said it was all right. But he added, “Bhaja Hare Kṛṣṇa is not all right. The thing is, they add these things without asking, and that is the danger. It is better to just follow the guru.”  

Śrīla Prabhupāda confirmed that the song, and the singing, of his Godbrothers was also all right. Nevertheless, his preference is clearly that we stick to whatever he has introduced and not be so interested in running here and there to gather up new songs, as this may cause a distraction for us. As he has said before, our Western mentality is to always seek out something new—we are never satisfied with what we already have. 

* * * 

Dr. S. B. Chatterjee sent a response by return mail to Śrīla Prabhupāda’s reply to him last week. Dr. Chatterjee gave a more detailed idea of his plan for an international university based on Vedic principles. He suggested a system of awarding diplomas and degrees up to the level of Ph.D., and the establishment of post-graduate and research facilities. He proposed a department teaching many modern languages as well as Sanskrit; a music department offering training in classical, Dhrupad, Dhamar Thumri, kīrtana and modern devotional songs, as well as dance and drama based on the Śrīmad-Bhāgavatam; an Āyurvedic or Homeopathic department combined with modern hospital equipment; an agricultural department; a Museology department dealing with archaeology; and other sections dealing with commerce, history and domestic sciences. “It is not necessary to start all the departments at a time,” he wrote. “Some will be open at a time, others will remain pending, but Sanskrit will have to play its own parts. . . . Your Gurukul attempt is a right step in the right direction and it will develop more and more with this scheme. We shall have to start this ISKCON University at any cost and this music and dance, drama depts. will have appreciation abroad as also Sanskrit consisting, as it does, the clues of our ancient civilization and heritage, ancient economic and social aspects and ancient knowledge about science and technology in the days of Yore.” 

He said he had many more ideas which he wanted to discuss when Śrīla Prabhupāda goes to Calcutta, and he was eager to begin. “As you have stated there will be no financial difficulty, I think it is better we start this University in no time in the interest of all concerned with a strict Sanskrit basis.” 

Prabhupāda is indeed interested in his proposal. He visited Kurukṣetra last year with Ambarīṣa prabhu with a view to starting a University based on varṇāśrama principles, but due to local politics we have so far been denied our attempts to get land donated for this purpose. Prabhupāda wrote Dr. Chatterjee an encouraging reply, although he was careful not to endorse all his ideas. “Your suggestion is very good—if the verses from Srimad-Bhagavatam and Bhagavad-gita are presented in classical art it will be something wonderful—the whole world will appreciate. We already have a dramatic party in New York, and their performances are very much appreciated. Indian classical songs are appreciated here and in foreign countries also. This program of presenting the Bhagavatam in classical song is a good idea:  

“Vedaih sangapada-kramopanisadair ga/yanti yam samagah (Bhag. 12.13.1) 

“Regarding your other suggestions, Ayurvedic medicine is a good idea, provided we can get an expert manufacturer. And agriculture we can also take up—we already have land, many farms. Too much modern machinery is not suitable for our country. 

“I shall inform you of our arrival in Calcutta, and trust we shall meet for further discussion there.” 

* * * 

Gopāla Kṛṣṇa prabhu brought a printer from Delhi to meet with Śrīla Prabhupāda. The man was eager to print for us. Already four Hindi books are in the final stages of production, and should be ready for release soon.  

Śrīla Prabhupāda is extremely pleased with Gopāla for organizing this in India. He told Gopāla that this is his great credit. No one could do it before but he is doing it nicely. Although he has complained so many times about the Vṛndāvana management, he is not short of praise for Gopāla’s efforts to print his books. 

October 7th, 1976

Prabhupāda stated in class this morning that our main business is liberation. And simply by understanding who Kṛṣṇa is, we can be liberated. The verse mentioned Kṛṣṇa as Devakī-suta, the son of Devakī, and Prabhupāda took this up as the main point in his short class. “Why He shall not appear as the son? Why you shall restrict? God is not under your restriction; that is God. If He becomes under your rules and regulation, then He’s not God. That is inconceivable. He’s the Supreme Controller, but He likes to be controlled by mother Yaśodā. He controls everyone, but why He accepts one lady, innocent lady, not very educated, not Vedāntist, a village lady, interested in churning curd and butter? And He has become just like a very affectionate son of this village lady. ‘Mother, let me suck your breast.’ 

“So this is God’s pastimes. He is supplying the necessities of life to all the living entities, but He is begging from mother Yaśodā, ‘Kindly allow Me to suck your breast.’ And when mother refuses, He becomes angry. He breaks the pot of butter and so on, so on. You know this. This is called transcendental pastimes. And at the same time when it is required, He immediately lifts the Govardhana Hill. Immediately. Although He is dependent on mother Yaśodā, Nanda Mahārāja. Nanda Mahārāja is seeing, ‘Oh, this little boy has lifted Govardhana Hill? Oh! How it is possible? Let me help.’ He’s trying to help Him by sticking the stick on the Govardhana Hill that it may not fall down. You see? He has already lifted; still, because father, affectionate, he’s thinking, ‘The childish boy, he has lifted the Govardhana Hill. It may now fall down. Let me help Him.’ This is going on. This is called transcendental pastimes.” 

He said that the non-devotees cannot understand these pastimes. “They say it is mythology. It is not mythology, it is fact. Why should you restrict Him not to become the son of Devakī? Is He under your control or you are under His control? He can become the Devakī-suta; He can become a small child to be chastised by mother Yaśodā. He likes it.”  

Then Prabhupāda described why Kṛṣṇa likes to be chastised. “Everyone offers Him with reverence all respect. Nobody dares to restrict Him and chastise Him. Nobody goes to God, that ‘You cannot do this. You are fool, You are rascal.’ Nobody says. But still He wants to hear all this. That is a pastime. Just like a big rich man. He eats so many nice things. But sometimes he says, ‘Give me some puffed rice.’ Puffed rice is not his food, but he likes sometimes. Similarly, everyone prays to God with reverence and vow and obedience, but He wants to be chastised sometimes. That chastisement, from where this chastisement will come? It will come from His devotee, not ordinary. If ordinary man chastises, imitating Yaśodāmāyi, he will be offender, he will be punished. But where He agrees to be chastised, ‘Mother you chastise Me,’ that is bhakti.” 

* * * 

The hardbound, unabridged edition of the Portuguese Bhagavad-gītā arrived in the mail today. Hridayānanda Mahārāja sent it and in his accompanying letter he said that they have printed 20,000 copies to be distributed mainly in Brazil. He reported that the Spanish BBT is very active. The second volume of the Portuguese First Canto is at the press, and the rest of the First Canto will follow within a short time. The first volume of the Second Canto in Spanish will go to press in a couple of weeks. They have set up a new office in Caracas, Venezuela, and have set themselves the goal of translating and publishing at least half of the Caitanya-caritāmṛta before the next Māyāpur festival. 

He presented a very enlivening picture of preaching activity in Latin America, centered around the distribution of Śrīla Prabhupāda’s books: “In the last three months we have printed in Spanish and Portuguese languages approximately 335,000 copies of SRIMAD BHAGAVATAM and BHAGAVAD GITA unabridged. Additionally we have recently opened ‘preaching centers’ in Guadalajara, Mexico and Lima, Peru, and in Caracas we have purchased and are arranging a big bus for Pramana Swami’s traveling preaching program. All around Latin America, from coast to coast, chanting, dancing and book distribution are going on nicely by Your Divine Grace. I am receiving valuable assistance from Panca Dravida Swami and I am giving him more and more responsibility for managing so that things are expanding nicely.” 

Śrīla Prabhupāda was very pleased with the new book. He becomes increasingly enlivened to see how his book distribution is being expanded in many languages and many countries. He had Akṣayānanda Mahārāja put the book on the shelf behind his seat and dictated a short, but greatly appreciative reply. “Thank you very much for your very good printing and preaching work. May Lord Caitanya bless you.” 

Gour Govinda Mahārāja has just returned to Orissa after spending a fortnight in Calcutta. He sent a letter informing Prabhupāda that he has just finished supervising and proof-reading the first printing of the Oriya edition of Krishna Consciousness, the Topmost Yoga System.” He said that he is now ready to print the first volume of Kṛṣṇa. 

In Prabhupāda’s last letter to Gour Govinda Mahārāja on September 18th, Prabhupāda had asked three questions. Now, Gour Govinda answered each query. He advised Prabhupāda that during October, cyclones often blow in, so mid-November onwards was the best time to visit Orissa. He also said there is a spring called Kedara-gauri kuṇḍa in Old Bhubaneswar, whose waters are good for patients with stomach troubles. And he marveled at Śrīla Prabhupāda’s timing in asking about whether the land had been properly registered. For many months there have been delays and inaction on the part of the Settlement authorities. Now, just Prabhupāda’s letter was received, Gour Govinda said they have taken up the registration.  

There are some problems, however. The land was donated by Mrs. Chhabi Kanungo, wife of Bijayananda Kanungo, but her name does not appear on the Settlement records. So she has to sign some documents to establish her legal ownership, and she has also to produce an affidavit in connection with the Land Ceiling act. Then the gift to ISKCON can be registered. Unfortunately, Gour Govinda Mahārāja does not know where they live. He tried the Cuttack address mentioned in the land deed, but they don’t reside there anymore. So now he has written to their address in Calcutta and therefore he expects the registration to take several more months before it is processed. 

Prabhupāda’s reply was brief. He simply advised Gour Govinda Mahārāja to contact Nityananda Kanungo, the father of Bijayananda, who is a very famous man in Cuttack, in order to get the necessary information for the land. 

* * * 

Trāṇa-kartā prabhu gave me another tape this morning featuring Akiñcana Kṛṣṇa dāsa Bābājī, another of Prabhupāda’s Godbrothers, chanting some stotras. After I told him what Prabhupāda said yesterday, he wanted to verify whether this tape was bona-fide.  

I played it for Prabhupāda to hear during massage. Again Prabhupāda said it was all right to listen to. But he shrugged and said, “They will never be able to pronounce these things, neither they will ever be able understand them. So what is the use?”  

* * * 

Today Śrīla Prabhupāda reinstated Akṣayānanda as temple president. Hansadūta Mahārāja will be his secretary.  

Over the last two weeks there have been several complaints about Hansadūta’s style of management. Devotees have approached Akṣayānanda and Gopāla Kṛṣṇa, and they in turn approached Prabhupāda this morning. As a result Prabhupāda has decided to end his experiment. This is not so much because Akṣayānanda is any more capable than Hansadūta, but simply because he has been in India for a few years and knows better the way things may be done here.  

Prabhupāda said he could not blame Hansadūta because, although he is enthusiastic, he doesn’t have the experience in India. Neither could he find fault with Gopāla because he has been busy with other things. As he said, “Gopāla Kṛṣṇa’s first business is printing.” Prabhupāda is prepared to overlook other things, as long as book production is nicely organized. 

Hansadūta didn’t take the change badly. He recognized that there has been some friction, and he was happy to surrender to whatever Śrīla Prabhupāda wants of him. 

This afternoon, Prabhupāda sat at his desk, his managers before him. He lamented that it has been his constant headache ever since the temple was opened a year and half ago, that no person can be found who can manage it nicely. With a wry humor born from the barren seeds of repeated, unavailing attempts to find a competent manager, he smiled and quoted an old saying: yāya sei laṅkā sei haya rāvaṇa, “Anyone who comes to Laṅkā, he becomes a Rāvaṇa.”  

“So how will Rāvaṇa be defeated?” he asked. “Another one, another one—it is like that. No matter who comes here this Rāvaṇa of mismanagement continues. Gurudāsa could not do anything, Dhanañjaya, Akṣayānanda, Haihaya, Hansadūta—in this way everyone becomes a Rāvaṇa. Unless the management is able to bring about a complete change, things will not go on.” 

* * * 

Tonight as I gave Prabhupāda his massage up on the roof, the full moon illuminated everything around, almost as if it were day. This is said to be the brightest moon of the year and the one under which the rāsa dance takes place. While I massaged his legs and feet, Prabhupāda called my attention to the soothing brilliance of the moon’s rays. “And they say it is coming from dust,” he said softly. “I am surprised only for this—that they accept such nonsense. They have no common sense.” 

* * * 

Prabhupāda could not work during the middle of the night because he was disturbed by bad chest pains. 

October 8th, 1976

This is Prabhupāda’s last day in Vṛndāvana. Tomorrow he leaves for at least ten days. 

He delivered his final class on Śrīmad-Bhāgavatam 1.7.51–52. Picking up the thread from yesterday, he spoke about Kṛṣṇa’s supreme position. “So in the previous verse it is described, bhagavān devakī-suta. Bhagavān Kṛṣṇa—Devakī-suta. Still, people may doubt that Kṛṣṇa, being Devakī-suta, how He can become the Supreme Personality of Godhead. Because sometimes very powerful person is also called bhagavān. So such persons have very confidence in Viṣṇu. Viṣṇu is caturbhuja. Therefore here, in this verse, Kṛṣṇa is confirmed to be the Supreme Personality of Godhead by adding this word, caturbhuja. Don’t doubt. Because Kṛṣṇa has appeared with two hands, that does not mean He is not Bhagavān; He is caturbhuja.” 

After explaining how there is no difference between Kṛṣṇa and any of His Viṣṇu expansions, Prabhupāda said that still, at least to the vraja-vāsīs, Kṛṣṇa was special. “Of course, the Vṛndāvana-vāsī, they do not know what is Kṛṣṇa, they are villagers. They do not know; but they do not love anyone more than Kṛṣṇa. That is their qualification. They do not know even Viṣṇu. When the gopīs saw viṣṇu-mūrti—Kṛṣṇa assumed the viṣṇu-mūrti—they were passing. They said, ‘Oh, here is Viṣṇu. All right, namaskāra.’ They were not interested even with Viṣṇu. They were interested with Kṛṣṇa, although they do not know that Kṛṣṇa is the Supreme Personality of Godhead. Similarly, if without knowing what is Kṛṣṇa, you simply become attached to Kṛṣṇa, then your life is successful. This is Kṛṣṇa consciousness movement. Somehow or other you increase your attachment for Kṛṣṇa. Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet. This is Rūpa Gosvāmī’s instruction. Somehow or other, you become attached to Kṛṣṇa. Then your life is successful.” 

* * * 

Gaurasundara dāsa arrived from Hawaii around midday. He is staying in the guest house. I brought him in the afternoon to see Prabhupāda, who welcomed him warmly. Prabhupāda asked him how his farm was progressing, whether he and the other inmates there were chanting and what kind of program they had. He encouraged him to take up some kind of regulated program for teaching others about Kṛṣṇa consciousness. 

Gaurasundara informed Prabhupāda that he has come to Vṛndāvana get a Deity of Rādhārāṇī for his Kṛṣṇa Deity, as well as to purchase devotional paraphernalia. 

Prabhupāda was happy to hear that Gaurasundara is attempting to increase his worship to the standard of our temples and he invited him to accompany him on his programs in Aligarh and Chandigarh. Gaurasundara happily agreed to adjust his plans so that he can at least come to Aligarh tomorrow.