Chapter Three

August 16th, 1976

Śrīla Prabhupāda’s arrival in Hyderabad was certainly eventful. The plane touched down at 8:30 p.m. and a few minutes later Prabhupāda descended from the back door. A group of portly South Indian brāhmaṇas surrounded him, eager to receive him with veda-goṣṭhi, the chanting of Vedic mantras, and rose garlands. Carrying the traditional pūrṇa-kumbhas, filled water pots, and sprinkling flowers over Śrīla Prabhupāda’s head and on the ground as he walked, they formed a colorful escort for His Divine Grace as we moved across the bitumen into the terminal. The vibrations of transcendental hymns, the wail of the shenai, the rhythmic beat of the nandisvaram, and the cries of our own men, led by Yaśodānandana and Mahāṁsa Swamis, joyfully cheering “Jaya Prabhupāda!” all filled the night air as Śrīla Prabhupāda walked gracefully into the lounge and took a seat. 

A large crowd gathered to watch these archetypal traditional paṇḍitas as they chanted with harmonic cadence and gathered around Śrīla Prabhupāda to make auspicious presentations to him. They were portly, balding, middle-aged fellows, their bare chests decorated with pavitras (multicolored loops of plaited cotton strands), necklaces of tulasī beads and silver, and their ears pierced with glinting diamonds, their torsos draped in colorful silken dhotīs from the lower rib cage down. It was wonderful to see His Divine Grace received so respectfully, with such pomp and honor. 

Yaśodānandana Swami then led Śrīla Prabhupāda out to a waiting car. During the drive to our temple in the city he told Prabhupāda about his preaching successes in South India. He told him he had discovered a number of verses from various Vedic śāstras directly relating to the appearance of Śrī Caitanya Mahāprabhu.  

Prabhupāda was pleased, saying that it was important evidence and he should make a list of the verses. 

Hare Krishna Land 

Nampally Station Road. 

The pomp and ceremony did not end even when we arrived at the temple. Prabhupāda was led to the site of a sacrificial fire where he took a seat on a kuśa grass mat facing the fire pit. For the next half hour a variety of inaugural rites were performed by Sampath Kumar Bhaṭṭācārya and his contingent of South Indian brāhmaṇas. At one interval in the proceedings Śrīla Prabhupāda was given a multiple strand of pavitras to wear; then a ring of kuśa grass was placed on his finger; and finally a bracelet made of burnished aluminum wire was placed around his wrist.  

Śrīla Prabhupāda gave a short address to conclude the ceremonies. He directed it to the brāhmaṇas who were all prominent Vaiṣṇavas from the Śrī-sampradāya. Through their contact with Yaśodānandana and Acyutānanda Swamis, they have developed a great respect for Lord Caitanya’s saṅkīrtana movement, so now Śrīla Prabhupāda solicited their help and encouraged them to overlook any deficiencies in the execution of yajña by his Western-born disciples. He cited the example of Śukrācārya, the guru of Bali Mahārāja, who had admitted that there was no fault on the part of Bali because he had properly worshipped Lord Viṣṇu. “When the Supreme Personality of Godhead is worshiped there is no discrepancy. In the Kali-yuga it is said in the śāstras that yajña is now practically impossible. Therefore it is recommended yajñair saṅkīrtanair prāyair yajanti hi. So we are very glad that here in southern portion of India, still there are so many respectable yajñicbrāhmaṇas, and we see practically how they have nicely performed the yajñas.  

“Now this Kṛṣṇa consciousness movement is trying to spread this brahminical culture. Namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca/ jagad-dhitāya kṛṣṇāya govindāya namo namaḥ. Jagad-dhitāya kṛṣṇāya. Kṛṣṇa wants the welfare of the whole universe . . . go-brāhmaṇa-hitāya ca.  

“You’ll be very much pleased that in a country where go-hatyā is so prominent, now we have established so many farms in Europe and America. We shall show the pictures how we are giving protection to the cows and how we are trying to revive this brahminical culture all over the world. And they are accepting. It is not that they are rejecting. You can see the presence of so many European and American devotees here. And they are very sincere. They are not superficial, they are very sincere. 

“So the purpose of this Kṛṣṇa consciousness movement is to establish this brahminical culture. It is lost, but we are trying to revive it. There is good sign. Not only good sign, there is prediction by the authorities, by Caitanya Mahāprabhu. He has predicted that all over the world, pṛthivīte āche yata nagarādi-grāma: As many villages and towns are there on the surface of the globe, this Hare Kṛṣṇa movement would be spread. So my request is that let us join together, not only in India but all over the world. 

“Śrī Caitanya Mahāprabhu’s order is, kṛṣṇa bhajanati nāhi jāti-kulādi-vicāra. In the matter of executing devotional service to the Supreme Personality of Godhead Kṛṣṇa, there is no such distinction wherefrom this man is coming. Māṁ hi pārtha vyapāśritya ye ‘pi syuḥ pāpa-yonayaḥ. Even they are coming from the pāpa-yoni, it doesn’t matter if one takes to Kṛṣṇa consciousness—te ‘pi yānti parāṁ gatim. This philosophy should be followed. I especially request the ācāryas, the brāhmaṇas of South India, to take up this cause very seriously. It is spoken by the Supreme Personality of Godhead. Please do not make any distinction between European Vaiṣṇava, American Vaiṣṇava and Indian Vaiṣṇava. That is my request. And let us combine together and spread this auspicious movement. That is Caitanya Mahāprabhu’s desire. Bhārata bhūmite manuṣya-janma haila yāra/ janma sārthaka kari kara para-upakāra. Anyone who has taken birth as a human being on the land of Bhārata-varṣa, He does not mean the cats and dogs, He means the human beings. Manuṣya. So in order to fulfill the mission of manuṣya-janma, we shall try to reestablish the varṇāśrama-dharma, and spread this movement all over the world. There is no charge. Let us cooperate and do the needful. Thank you very much.” 

When he concluded his speech Śrīla Prabhupāda entered the temple building and went straight behind the altars to see the Deities. They were impressive: Śrī Śrī Rādhā-Madana-Mohana standing six foot high, and alongside Them, of equal height and beauty, stood the newly carved white marble forms of Śrī Śrī Gaura-Nitāi. Inspecting Gaura-Nitāi closely Śrīla Prabhupāda noticed Their hands were painted pink. He instructed Mahāṁsa Swami to have them repainted with a more reddish hue.  

Prabhupāda then left the temple. Mahāṁsa explained that Prabhupāda’s rooms at the temple were still not ready but they had made a temporary arrangement for him to stay at Mr. Hari Prasad Badruka’s house, so we drove about fifteen kilometers out of the city to Tali Chowki, a suburb on the western outskirts, near the famous Golconda Fort. 

Mr. Badruka was honored to have Śrīla Prabhupāda stay at his house. He expressed a wish that it would not be too inconvenient for him, since it was all a last minute arrangement.  

Śrīla Prabhupāda courteously replied that for comfort the house was the best place, but since he had to attend functions at the temple it was a little too far away.  

As Harikeśa Swami and I unpacked and set up his room, Śrīla Prabhupāda conversed with Mr. Badruka about the present Indian political climate. Indira Gandhi still has the country under a state of Emergency and her political opponents all behind bars, and there is still a good deal of tension. Mr. Badruka thought it could not last beyond next February because any extension of the Emergency would require an amendment to the Constitution, which he thought Parliament was not inclined to grant. Mrs. Gandhi will then have to call a general election. 

Śrīla Prabhupāda’s concern was not the run of mundane politics, but the questions raised about our Society in Parliament. One of the accusations is that because we are spending so much money, we cannot be getting it from legitimate sources. The speculation is that it must be coming from the CIA. Śrīla Prabhupāda confidently said, “Let them inquire. Everything is open secret. We are selling books throughout the whole world to the extent of six lakhs rupees per day. So money is coming from Kṛṣṇa.” 

He said the Communists see his movement as a great danger because we are spreading God consciousness. “By the grace of Kṛṣṇa, we have no debts. Now in Bombay I am getting from my Book Fund seven lakhs of rupees per month regularly.” 

Mahāṁsa read aloud from the article we had seen in Bombay. “New Delhi, August l3th. Mr. Om Mehta, Minister of State for Home, informed the Rajya-sabha yesterday that government will order an inquiry into the activities of Krishna Caitanya Society in Nadia District of West Bengal to find out whether there was something fishy about it.” 

Prabhupāda was detached and aloof from the CPI’s [Communist Party of India] attempts to agitate against us. “During wartime,” he said, “during noncooperation movement, so one very famous firm, they were supplying printing machine. So they had 113 branches all over the world. So somebody questioned that ‘If by boycott movement, if your firm is closed . . .’ So the manager replied, ‘So what is wrong there? If one branch is closed, we’ll still have 112 branches all over the world.’ So if the Communist party in India, they want like that, so we have our branches all over.” 

As they talked I was busy setting up mosquito nets over Prabhupāda’s desk and bed. I took a slap at one that got inside. Śrīla Prabhupāda looked over disapprovingly. “Don’t kill,” he said.  

The conversation turned to the arrangements for the coming days ceremonies. Mahāṁsa Mahārāja said that they had received good publicity and a big crowd was expected for the temple opening. The newspapers have been favorable and he has arranged a press conference for tomorrow afternoon at the home of  J.B. Muthyal Rao, a local politician. Śrīla Prabhupāda has spoken at his home on a previous visit to Hyderabad. Mr. Rao was the Indian ambassador to Somalia until recently. “Now he has come back,” Mahāṁsa said enthusiastically. “He’s very, very favorable for you. Because, we were talking and he was blasting all the Śaṅkarācāryas; he was blasting all the different gurus and everyone; and he says the only guru is Śrīla Prabhupāda. He says he met our devotees in Africa. He’s been to London and other temples in Europe and he was very, very impressed. So when I told him that Prabhupāda is coming for the inauguration, he said, ‘You must give me the privilege again to have a program.’” 

Mahāṁsa said Muthyal Rao had personally arranged for the Chief Minister of Andhra Pradesh, Jalagam Vengal Rao, to attend the temple opening as the chief guest. 

Mahāṁsa said he foresaw big problems for distributing prasādam within the limited confines of our temple grounds. Rather than attempt to sit everyone down and feed them, he has arranged to have packets of prasādam given out, but even that he thought may be difficult to manage.  

But Śrīla Prabhupāda didn’t think it problematic. He told him, “There is no question of management. Anyone comes, if you have made packages for distribution, give a package.” 

The time Śrīla Prabhupāda had to spend with Mr. Badruka made the day extra long. He finished speaking just after eleven o’clock. Pālikā prepared some puffed rice and hot milk for him, and so by the time he was ready to take rest, it was just after midnight. I set up the dictaphone and massaged Prabhupāda, finally getting to rest at 1:00 a.m. 

August 17th, 1976

The very first thing this morning Śrīla Prabhupāda decided it would not be suitable to stay at Mr. Badruka’s house. We packed and left right after bathing.  

We arrived at the temple at day break, and it gave us a chance to see the place clearly. It is impressive. The land was donated by Mr. G. Pulla Reddy, and although it is only 950 square yards, the building covers 90% of it. It’s location is excellent; in the central part of the city, it is hardly ten minutes from the main railway station. 

Śrīla Prabhupāda’s quarters are on the first floor at the back of the building. Despite the fact that work is still going on, and that cement, dirt and dust are everywhere and the noise of construction is all-pervasive, Prabhupāda moved right in. The room was so dirty I had to sweep it out while Prabhupāda sat and watched. Somehow the local devotees could not arrange to have it cleaned before he came. But Prabhupāda does not seem to mind. His main concern is that they organize a successful opening of the temple.  

Settling into this 16' x 12' room he smiled and told us, “It is better to stay at one’s own place than someone else’s. In India, even a poor man, he may be forced to eat somewhere else, but he must have his own place to stay, otherwise all respect is lost. He can eat at some other place every day but he will return to his own place for rest.” He said the Indian system is so nice even one’s enemies may be treated as guests and given everything. Then he added with a smile, “Although to get rid of an unwanted guest one simply doesn’t feed them.” He explained that one does not eat or stay at another’s place more than three days in a row, otherwise one becomes an unwanted guest. One actually loses one’s status as a guest and becomes a resident. 

We quickly familiarized ourselves with the layout. Next to Śrīla Prabhupāda’s sitting room there is a slightly larger reception area, and adjoining this, two servant’s rooms. Toilets and showers on all the floors are within a separate building at the back, and connected by a short bridge.  

If utility is the principle, it has certainly been applied effectively here: every inch of space is used. Saurabha dāsa did the original design, and later Mūrti dāsa worked with some local architects to finalize the details. Much of the decorative carvings were designed by Ganapati Sthapati from the Endowments Department of the state government. 

At basement level there are offices, a prasādam hall, Deity paraphernalia rooms and a Deity kitchen. The ground floor is taken up by the temple room, plus the Deity room, parikrama path and the main kitchen. The temple room is big enough to hold at least 800 people, and extends so high that the first floor of the building is actually a mezzanine to it. The first floor, apart from Śrīla Prabhupāda’s rooms, houses the brahmacārī-āśrama. The top floor has six rooms for brahmacārīṇīs, guests and life members. Dominating the building is a sixty-foot high dome, designed as a replica of the Madana-Mohana temple in Vṛndāvana and capped with a kailāsa from Kumbha Konan in Tamil Nadu. For structural reasons it could not be placed directly over the Deities and it sits on the center of the roof.  

* * * 

Śrīla Prabhupāda gave a class on Caitanya-caritāmṛta Madhya-līlā 20.395 at 7:30 a.m. in his room. Construction work prevented the use of the temple room.  

The verse appropriately got us in the mood of Janmāṣṭamī, for in it Lord Caitanya explains to Sanātana Gosvāmī the eternal nature of Lord Kṛṣṇa’s pastimes. “Nitya-līlā means everlasting pastimes,” Prabhupāda told us. “Our līlā, material, that is not nitya-līlā. Whatever I’m acting by this body, it is not nitya; it is temporary. I am the son of such-and-such family; I am such-and-such important person; my name is such-and-such; my position is such-and-such—these are not nitya; this is temporary. As soon as the body is finished, everything is finished. Then another līlā: I am such-and-such dog; I am such-and-such, this and that. With the change of body, our līlā is finished. Therefore ours is not nitya-līlā. But Kṛṣṇa’s, Bhagavān’s activities, they are nitya-līlā. Kṛṣṇa’s Vṛndāvana līlā is going on.” 

To illustrate his point he used the oft-repeated example of the sun continuously traversing the sky. Just as it was now quarter to eight in Hyderabad, he said, as the sun moves, it will be quarter to eight somewhere else. Thus that time of quarter to eight is permanent. “This is a crude example,” Prabhupāda told us. “This example is given by Caitanya Mahāprabhu to explain what is the meaning of nitya-līlā. Just like we are opening the temple. This is also nitya-līlā. In some brahmāṇḍa there is this opening ceremony of temple. When tomorrow we shall open—day after tomorrow it is opened. But day after tomorrow in some other brahmāṇḍa, it is being opened. Again it is finished; in another brahmāṇḍa it is being opened. In another brahmāṇḍa it is being opened. There is no end. This is called nitya-līlā. In some brahmāṇḍa Kṛṣṇa is born, Janmāṣṭamī. It is finished here. In other brahmāṇḍa, again Janmāṣṭamī. Every moment. This is pastimes of Kṛṣṇa.” 

He then cautioned the devotees to be always conscious of the sanctity of the temple. “Wherever Kṛṣṇa likes He can bring in Vṛndāvana and He can have His pastimes. So this temple, do not think that it is Hyderabad place. No. It is Goloka Vṛndāvana. You should be very careful. Ārādhyo bhagavān vrajeśa, tanaya tad-dhāmaṁ vṛndāvanam. As Kṛṣṇa is worshipable, similarly His place is also worshipable. Not that His place is different from Him. No. Viśvanātha Cakravartī Ṭhākura says, śrī-vigrahārādhana-nitya-nānā-sṛṅgāra-tan-mandira-mārjanādau. As the worship of the Deity is important, similarly to keep the temple very cleansed, very attractive, that is also Deity worship. Those who are here working, they should keep this temple as clean as possible. Then Kṛṣṇa will be satisfied. Kṛṣṇa’s body, this temple; do not think it otherwise. Temple should be worshiped in that way. Therefore I ask you not to come with shoes, even the temple is not opened. It’s still Kṛṣṇa’s temple. It is not different from Kṛṣṇa. You should always remember that. The temple management very nicely means to render service to Kṛṣṇa.  

“So we are going to open this temple. Those who are in charge, they must take care of the temple. Cleanliness: tan-mandira-mārjanādau. The more we have got men, engage them. And do not think that temple cleaning and Deity worshiping are different. Do not be envious, that this person has been given the in-charge of decorating the Deity and I have been given to wash the temple where there are no Deity. No. It is the same thing, there is no difference. It is spiritual. Just like either you worship Kṛṣṇa’s lotus feet or you offer a garland to Kṛṣṇa on His head, it is the same thing. It is no such thing that ‘This is head, this is tail.’ No. This is absolute conception. So Bhagavān, His līlā, His form, His pastimes, His place, they’re all Bhagavān.” 

While urging us to try to understand Kṛṣṇa, he cautioned that it was not an easy thing. “Bahūnāṁ janmanām ante, after many, many births if one is fortunate, he can understand Kṛṣṇa. So don’t lose a single moment. Try to understand Kṛṣṇa, āgama-purāṇa, from śāstra. Don’t manufacture. Here it is said, tāte līlā ‘nitya’ kahe āgama-purāṇa, from śāstra. Śruti-smṛti-purāṇādi, without reference to the Vedic literature, the knowledge of Kṛṣṇa is simply disturbance. So you should always refer to the śāstras. The śāstras are there by Kṛṣṇa’s grace. It is now available in the English language. Be always engaged in studying, in rendering service, understanding the philosophy, then life will be successful. Thank you very much.” 

* * * 

After breakfast Prabhupāda called for Yaśodānandana and Mahāṁsa Mahārājas who are both growing their hair and beards on the plea of observing cāturmāsya. Śrīla Prabhupāda told them it was inappropriate that they look dirty and unclean on such an important occasion. His criticism had the desired effect for they both left and immediately shaved their heads and faces. 

* * * 

In the afternoon Prabhupāda went to the home of Muthyal Rao for the press conference. Mr. Rao received him reverentially into his large house, inviting him to have a darśana of his Deity and then offering some refreshment. Soon reporters began arriving and right on time at 5:00 p.m. it began, out on the spacious lawn. It was well attended, with about eight or ten reporters present.  

Prabhupāda began by explaining the purpose of his mission. Using Bhagavad-gītā as the basis, he said that in this age especially, everyone is identifying with this body. “That is the basic principle of nationalism, communism, or this ‘ism’ or that ‘ism.’ And according to Vedic version, anyone who is identifying with this body, he is animal. So under the circumstances we are trying to revive the spiritual education of the human society. That is Kṛṣṇa consciousness movement. What is spirit soul, what is its identification, what is God, what is our relationship with Him, how to work on that plan. Then we become happy. Otherwise you may make various plans on material basis, it will never be successful and there is no question of happiness.” 

Stressing that the Bhagavad-gītā was the proper basis on which to build human civilization, he concluded by telling them the Kṛṣṇa consciousness movement was India’s culture. “If we distribute this knowledge systematically, there are cultural departments. So the things are there. If we cooperate, government and the public, then we can give to the whole world something which is very substantial.” 

Then he opened the floor to questions, but it was he who took the offensive, and it was he who asked the first question. Politely but insistently he told the reporters that Indians, including the reporters themselves, had no interest in their own culture, and he wanted to know why. He challenged them, “Bhagavad-gītā is there, but are you preaching Bhagavad-gītā? Why you don’t preach this great science? Why you are disinterested? Answer this question.” 

Somewhat on the defensive, while trying to maintain a news reporter’s neutrality, one asked, “But how to make the people realize importance of Bhagavad-gītā?” 

Prabhupāda spoke directly to him. “If you don’t realize here is Bhagavad-gītā  as it is . . . Bhagavad-gītā was spoken in India. If you don’t take interest, who can induce you?” 

“I am a layman, I do not know the importance . . .” the interviewer began to reply. 

“You are not a layman,” Prabhupāda cut in, not letting him off the hook, “you are a representative of paper.” 

A lively exchange ensued, with this same reporter asking whether the teaching of Bhagavad-gītā would come to India via the West. 

Śrīla Prabhupāda replied forcefully, “India is already there. You are neglecting. Why don’t you admit that you are neglecting?” 

Still trying to be neutral the reporter asked, “Will that neglect go, disappear, through the West?” 

“How will that? If you don’t like it, how it will go?” Prabhupāda challenged him. 

Another reporter tried to come to the rescue. “No, no, my colleague’s point is, we have not been accepting, we are not able to understand Bhagavad-gītā on our own. Just because first Western people understand, and because of their . . .” 

But Śrīla Prabhupāda was insistent. “No, no, you have neglected. My charge is that you have neglected. Bhagavad-gītā is there. Bhagavad-gītā is spoken in India. Bhagavad-gītā is there. I think every home has got a Bhagavad-gītā. But if you do not study it, you neglect it, that is your fault.” 

The first reporter attempted a defence. “No, that is because it is not part of the educational system.” 

“Because you have it. It is the first educational system,” Prabhupāda told him. 

“No, but the system that we have here . . .” 

“That you have introduced,” Prabhupāda said, dismissing his excuse. “That is your unfortunate case.” 

The other reporter again joined in. “No, that is because of historical reasons. We were ruined by a foreign . . .” 

But Śrīla Prabhupāda wasn’t having any of it. “If the real subject matter of study you neglect, that is your negligence, your misfortune.” 

The first interviewer became concessional, trying to distance himself from the argument. “Now how to rectify this . . .” 

“You can take it now,” Prabhupāda said. “You are simply arguing. Why don’t you take it? That means you don’t want to take it. There is the thing, but if you want, you can take it. But if you don’t want, then how we can help you?” 

Having made his point Śrīla Prabhupāda eased off, allowing the reporters to question him. When asked about the reception the movement was receiving in India Prabhupāda cited the tens of thousands of people who attend our paṇdala programs. He said that the Indian people are naturally inclined to know about Kṛṣṇa, but the difficulty is that no one is interested to educate them systematically about Him.  

Another reporter asked whether foreigners were taking to Kṛṣṇa consciousness because it was a novelty. 

“No, many novel things go from here, but they are sticking to it,” Prabhupāda told him. “They are now seriously taking to it. They understand that this is a great science and we are publishing books. We have already published eighty-four books like that. Eighty-four of four hundred pages. And you’ll be surprised that throughout the whole world we are selling books about $60,000 a day. That means six lakhs of rupees. That is the basic income for our expenditure, 102 centers all over the world.” 

The reporters also did not avoid the questions that had recently been raised in Parliament concerning ISKCON. “A central minister in the Parliament recently said that he will conduct a probe to see if there was anything fishy in this . . .” 

Śrīla Prabhupāda was glad to have the opportunity to speak out publicly about it. “Therefore I am bringing before you, before probing, you try to understand what is our income. We are selling these books six lakhs rupees daily, and we are spending it fifty percent for reprinting the books and fifty percent for expanding temples all over the world. This is our activities. Now you probe it or understand it.” 

“This is the only source of revenue for the society?” the reporter asked. 

“Yes. Fifty percent for expanding temples and fifty percent for reprinting books,” Prabhupāda repeated. 

“Do you have any other source, like donations or something like that for your movement?” 

“Very small. Mostly we have got a few cases of donation of land and house. Not very large sum or money, never.” 

“But I thought the Ford family has given some huge donation.” 

“Ford, he has given us two, three houses, not donation. But we have purchased two, three houses by the money of Mr. Ford, Alfred Ford; he’s my disciple.” 

“Some members of the Parliament say the movement is in some anti-Indian activities. What do you? . . .” 

Prabhupāda cut him off. “So you are intelligent man, you see what is that anti-Indian. We are spreading Indian culture, and this is ‘anti-Indian.’ How foolish they are. Just see, we are spreading Bhagavad-gītā as it is, and it is anti-Indian. Do you think like that?” 

“What if somebody is using this as a cover-up?” another reporter asked. 

Prabhupāda smiled ironically and shook his head. “Huh? But if you have no eyes to see inside, you see the cover only. What can I do?” As everyone laughed he continued, “If you are so blind, what can I do?” 

Someone raised a question about our activities in communist countries and Prabhupāda replied that although many people were interested, it was a little difficult to start anything officially.  

Then Śrīla Prabhupāda was asked what he saw as the reason for the advance of Marxism in the world.  

“There are so many ‘isms.’ If I go to criticize and study, it will take most of our time,” he answered. “Better positively present what you want. If you like, you can take it, that’s all. When we become animal, then we manufacture so many ‘isms.’ Those who are not fixed up, they have got so many ‘isms,’ and those who are fixed up, they have got one ‘ism’—that is Kṛṣṇa consciousness. Therefore Kṛṣṇa says sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. We are teaching that. Kṛṣṇa is infallible. We are not manufacturing anything, He is the supreme authority. But we have no faith in Kṛṣṇa, therefore we manufacture something other than Kṛṣṇa. That is our misfortune.” 

The reporter was a little astounded. “You mean to say that any system that doesn’t subscribe to this movement has no future at all?” 

Prabhupāda’s answer was simple and direct. “No.” 

After a few more questions, Mr. Rao brought the conference to a close with a short speech, praising Śrīla Prabhupāda highly. He at least was one politician who was willing to publicly promote Kṛṣṇa consciousness, and Śrīla Prabhupāda appreciated that. 

Mr. Rao told the members of the press, “With the permission of Swamijī, my friends, I welcome you to my humble house. Today, though you are all very, very busy, but you have made it a point to come and listen to Swamijī speak to you theory, lessons, and his belief and faith. It depends how we take it. Because I have faith in him, I have faith in his teachings, that is why I, being a politician, I, being member of Parliament and the legislative assembly, deputy minister and the ambassador, I have requested and begged of him to come to my humble house to spread his knowledge, which he is giving to the other parts of the world.  

“The journalist friends are my good friends, and they are very knowledgeable friends, and that is why they can put so many questions. And by putting so many questions we will get the answers by that we are enlightened.  

“He has given me something. I am a student of Bhagavad-gītā. My gurujī is there, he’s doing pūjā. He has given me something when I met him, when I heard him, he has given me a gupta-dāna [hidden gift]. That is dātavyam iti yad dānaṁ dīyate ‘nupakāriṇe /deśe kāle ca pātre ca tad dānaṁ sāttvikaṁ smṛtam. So that is why he has given me something that indirectly gupta-dāna. So I said always I should follow. Unfortunately, I could not meet him. Until recently when I was an ambassador I was to go to Nairobi, I was in Somalia, but unfortunately things couldn’t materialize. But now if at all I get an opportunity of going abroad I shall be visiting all the institutions, their organizations, their temples, because I am a member of this Kṛṣṇa consciousness movement, life member. I have canvassed, I’ve just put a word to some of my friends to become members of Kṛṣṇa consciousness, and I would like you also to become, others also to become.” 

Śrīla Prabhupāda interjected, thanking Mr. Rao for his promotion of our Society. “I was explaining, imaṁ rājarṣayo viduḥ. If the big, big politicians, head of the state, they understand, yad yad ācarati śreṣṭhaḥ lokas tad anuvartate, others will follow.” 

Heartened, Mr. Rao continued speaking, inviting the members of the press to attend a lecture by Prabhupāda later in the evening. Being a politician, he took the opportunity for a little self-promotion and, in due course, revealed himself to be more than a little hazy on what Kṛṣṇa consciousness really is. “Who is speaking to you? Not a rich man. A man who comes from a humble family. The man who was born in a tiled-roofed house. So I have never changed. My, among my friends, you have seen my friend sitting here, and also the village which I come from, he has seen where I was staying and where I am staying now. But I am not changed. But at the same time I have not forgotten my religion. I have not changed my faith. 

“Many people say you must know that I drink. Am I a drunkard? Am I a troublemaker? No. Sometimes in the society it becomes a necessity. I am not a sādhu, I am not a sannyāsī, I have not renounced the world. Many of you have drunk with me. Some of you at least. So what? Am I a sinner, if I remember my religion, if I pray my God, if I pray my Lord? No. I do not dupe anybody, do not cheat anybody, do not harm anybody, do not hurt anybody. That’s what I have been following. That is why I think my God has been very, very kind to me. That is why, because of Lord Kṛṣṇa, all of you have been very kind to me throughout. . . . Can you imagine a poor man born in a poor family winning four elections without money? People spend lakhs. Lord knows in 1952 how much money have I spent? 2,000 rupees. In ’58, ’57 maybe 12,000 rupees; ’62 maybe about 40–45,000. Of course, ’67 was expensive for me. I had to sell away my humble house.  

“So this is all faith. Faith in God, faith in country, that is patriotism. Without patriotism we talk and yap a lot. ‘What do you think of this? What do you think of this?’ My country is my country, no other country. This is my country. That is deśa-bhakti. All people say that, you know, ‘My religion is my religion, that is my bhakti.’ But my country comes first. That is known as patriotism. In Urdu it is said, ‘We will die for the nation one day.’ If you remember, my friends, I was one of those in 1962 offered to join as a soldier against Chinese aggression. Not only offered, I have submitted my resignation to Jawaharlal Nehru, which was not accepted because of certain problems at that time. Because of my age, and also the Bilateral Talks, Colombo Proposals came. Never mind. That should be the spirit among us, and particularly youngsters, particularly youngsters. They must not forget their religion, they must not forget their country.  

“So anyway, leaders come and go, we all come and go. I am not a leader, please don’t put me as a leader. I am one of the humblest workers in this country. I am coming from the humblest section of the society also. The leaders come and go. But the country remains.” 

Śrīla Prabhupāda showed no sign of perturbation at Mr. Rao’s skewed ideas of bhakti and allowed the conference to close. He retired to the house while the preparations for his talk on Bhagavad-gītā were completed. Mr. Rao’s garden has a large lawn with a small decorated stage at one end which he uses for making speeches. Chairs were placed in neat rows before it and as darkness intruded, floodlights came on, illuminating the entire area. 

Śrīla Prabhupāda came out to deliver a dynamic talk on Chapter 13 verse 22 before a small audience comprising mainly of Mr. Rao’s relatives and friends. Prabhupāda stressed the need for spiritual education, criticized the fact that there are no educational institutions to teach the difference between the temporary body and the eternal soul, and condemned false interpretations of Bhagavad-gītā. He warned of the dangers of association with the modes of material nature, reminding his mainly well-to-do audience of the precariousness of their position. 

He told them, “That is the defect of modern civilization, atheistic civilization: eat, drink, be merry and enjoy. This is not very good position. Today I may be in good position, I may be millionaire, I may be prime minister; but when death will come it will take everything from you, and it will oblige you to go to a species form of life which you cannot deny.” 

At the end of a forty-minute lecture he asked for questions but only one was forthcoming: “Prabhu, Vivekananda also stated, ‘Awake. Arise. Stop not until the goal is reached.’ What goal did he preach?” 

“Ask him,” Śrīla Prabhupāda replied dryly. “I do not know.” Midst laughter from his audience, he continued, “Call Vivekananda and ask him. You are devotee of Vivekananda, you do not know what did he mean? What kind of devotee you are? You are asking me? What? You do not know? This is going on. He does not know Vivekananda and he is a devotee of Vivekananda. This is not good. You must know what Vivekananda said, what is his ultimate goal of life. You must be intelligent. 

“Now we are speaking of Kṛṣṇa and the Supreme Person. Mattaḥ parataraṁ nānyat. So there is no need of Vivekananda when the Supreme Person is speaking, accepted by all. In the Bhagavad-gītā it is said that ‘You are accepted by authorities: Vyāsa, Devala, Asita, Nārada.’ We have to accept authority who is accepted by authorities. Vyāsadeva, Nārada, Devala, Asita, Rāmānujācārya, Madhvācārya, Caitanya, even Śaṅkarācārya—they have accepted Kṛṣṇa as the supreme authority. You take the authorities’ statement. Don’t go elsewhere. Then you’ll be misled. When the supreme authority is speaking, take it and apply it in life. You’ll be happy. Hare Kṛṣṇa.” 

That brought the program to a close. Mr. Rao was extremely happy with the evening’s events and, after promising to come and see Śrīla Prabhupāda at the temple, he escorted him to his car. Prabhupāda arrived at the temple quite late and took rest at about 10:30 p.m. 

* * * 

Śrīla Prabhupāda’s sitting room has a doorway opening onto a small balcony which overlooks the temple room. Since work on it is still in progress the doors are not yet fitted. The doorway is concealed by red velvet curtains but any noise from the temple room transmits straight into Prabhupāda’s room.  

I was in the sitting room just after completing Prabhupāda’s evening massage, when I heard the strains of a vibrant kīrtana, punctuated with the cries of excited devotees, coming from the temple room. Parting the velvet curtains I looked down—and was surprized to see Lord Jagannātha come marching in through the main entrance. The south Indian brāhmaṇas were assisting the Lord by holding His arms as they “walked” Him with a side-to-side motion across the chequered marble floor to a spot just in front of the altars. A group of our men, led by Mahāmśa and Yaśodānandana Mahārājas, leapt and danced, beating mṛdaṅgas and karatālas, as one by one, Lord Balarāma and Lady Subhadrā came in to join Him. As each of the transcendental trio entered and, rocking and swaying, made their way to the front of the Deity room balcony, the devotees and a growing crowd of curious onlookers became more and more elated. 

The Deities were beautiful, each standing about three feet high. They were carved by the same artisan who made the main deities in Jagannātha Puri. As they stood in a line waiting to be hauled over the balcony balustrades up into the Deity room, the devotees gathered in front of them and unleashed their youthful exuberance. Their enthusiasm for the holy names soon swept the normally staid, middle-aged south Indian brāhmaṇas into its thrall, and they began to clap, sing, and dance. 

As the chanting increased in intensity, one of the visitors, a bearded fellow with long greying hair, abruptly stopped, standing stock-still. His body stiffened and he threw his head back, rocking it back and forth and side-to-side. Baring his teeth like a big cat, he clawed the air with his outstretched arms, seemingly oblivious to his surroundings. He remained in this mesmerized state for several minutes, his eyes widened and unblinking, as he repeatedly snarled and cleaved the air. Our devotees, a bit bemused by his exhibition, nevertheless continued their energetic dancing and chanting. Suddenly, reaching an apparent peak of entrancement, the brāhmaṇa fell stunned to the floor. His compatriots quickly gathered around him and after a minute helped him to his feet. He was uninjured and still rapt in the kīrtana. 

The paṇḍitas then all abandoned their sedate dignity and wholeheartedly joined in the chanting and dancing, raising their arms and voices, even leaping high into the air with their youthful hosts. When the kīrtana finally ended the Deities were taken into the Deity room ready for Their installation tomorrow. 

I found out later that the bearded brāhmaṇa is a pūjāri of Lord Nṛsiṁhadeva in Bangalore. 

August 18th, 1976

Today is Śrī Kṛṣṇa Janmāṣṭamī. We are fasting all day until midnight. Surprisingly, considering his weak condition, Śrīla Prabhupāda said that he would also observe the whole fast. He has also contracted a slight case of dysentery since his arrival here. 

* * * 

In the early morning Prabhupāda rang for me. Although I had supposedly cleaned his rooms, he noticed that his silver loṭā was tarnished and the balcony was covered in a thick layer of dust, so he mildly reminded me that it was my service to attend to these things. He said that if I didn’t do them, then he had to see to them himself. I sheepishly concurred: I had neglected the polishing of the loṭā because it was a task normally taken care of by the cleaning crew supplied by the host temple, and I had thus paid it scant attention. And although I had swept the floor of the room I had neglected the balcony, thinking it would not be used. I am getting a little dull but Śrīla Prabhupāda is as sharp in his observance as ever. 

It wasn’t just my negligence that he noticed. He took his massage early, at 8:45 a.m. and called for Mahāṁsa and Gopāla Kṛṣṇa. He asked them why the temple was not being decorated with garlands of flowers, strings of mango leaves and banana trees for the opening. He pointed out that although today was such an important occasion, the temple room was bare.  

Mahāṁsa’s excuse was that he had been busy with all the other arrangements. Prabhupāda, obviously agitated at the lack of proper organization, also mildly chastised Mahāṁsa for the dirty and unfinished condition of his quarters. When he moved in, cement dust had been everywhere and the bathroom barely worked. Śrīla Prabhupāda lightly thumped the bolsters flanking his āsana and complained that they were so hard that they were no better than stones. “The rooms of the spiritual master,” he said, “should be ready even before the Deity rooms. This is the higher form of worship.” 

Thanks to Śrīla Prabhupāda’s timely intervention they were able to arrange suitable decorations in time for the ceremonies. 

* * * 

Prabhupāda went down to the temple at 11:00 a.m. and fifteen minutes later the Chief Minister (CM), Jalagam Vengal Rao; the Minister for Endowments, Sagi Suryanarayan Raju; Mr. Muthyal Rao and other local politicians arrived. Śrīla Prabhupāda sent the sannyāsīs to receive them at the front entrance to the property and escort them to the temple room. They then sat the two state ministers on elaborately carved, gold-leafed chairs to Prabhupāda’s right, offering Muthyal Rao and a companion seats to his left. Mahāṁsa Swami acted as MC, announcing who each of the visitors were to the crowd of 4-500 people. Then he asked the Chief Minister to speak.  

Stepping up to the mike, the CM welcomed the crowd to the temple, which he described as a “gorgeous āśrama.” He told the attentive audience, “It is not far from the truth to say that there is no place like this in our world.” He lauded ISKCON and glorified Śrīla Prabhupāda personally for reviving temple construction, temple worship, Gītā-parāyana, and for disseminating Vedic culture to what he called “advanced countries like the U.S.A.” His spoke for about ten minutes, finishing with a request that everyone take full advantage of the facility ISKCON is providing. 

Mr. Raju then spoke, followed by Muthyal Rao. Mr. Rao addressed the crowd in Hindi, giving another strong personal endorsement. “We are very fortunate that Bhaktivedanta Swami Prabhupāda, a very elevated personality, opened this temple with the generous donations of so many generous people, especially Mr. G. Pulla Reddy. If they had not given this place, we could not have this temple. Therefore I am indebted to all of those people who have helped in this temple.” 

Declaring himself an avid reader of Bhagavad-gītā, he enthusiastically lectured the crowd, at times sounding like an apocalyptic fundamentalist preacher as he warned his audience to devote their time to hearing the words of great saintly persons before impending destruction, or pralaya, overtook India. “We should. . . . meditate on those words, not that we hear from one ear and let it out from the other, that is not puṇya [piety]. Just like the Chief Minister said, that we Indians, we are taking to their [Westerners] way of life, they to ours. He said that we are losing our intelligence. I really feel that days of pralaya are coming near. It is very bad, very bad, dharma pralaya. Therefore I request you all that when a saintly person comes to preach among us we should take his teaching to our hearts and do some service to the humanity. And we should not deviate from bhakti-mārga.  

“Bhakti has become a joke these days. If I started wearing saffron cloth or chanting Hare Kṛṣṇa, the whole world will laugh at me; therefore please do not make fun of bhakti, do not make fun of God. This is very sinful. When someone preaches about absolute truth, both the speaker and the listener get the benefit; in the same way, when someone blasphemes, both the speaker and the listener get bad reaction, sinful. 

“On this auspicious day I congratulate the Chief Minister and everybody who has come here today and also special congratulations to Swamijī. I have a special respect for Swamijī. So many ministers, Chief Ministers, come and go but their words always remain with us. In the same way these saintly persons preaching will always remain with us, their name always remains in the hearts of people, their good deeds always remain with us. 

“I have some special relationship with Swamijī. I have been watching him with all his Western disciples. One of his disciples came and said to me, ‘I have come from sinful bhūmi [the West] to speak to the people of puṇya-bhūmi.’ I was completely overwhelmed. So please try to understand Bhagavad-gītā, read it everyday. We are expert singing cinema songs. I also do that, I also play sitar, but I also read Bhagavad-gītā and I am proud of it. Therefore please start reading Bhagavad-gītā. You all just come and have darśana and offer your respects. That is not enough, but also try to elevate yourself more. Like one goes to Tirupati and chants ‘Jaya Govinda, Govinda Govinda,’ and then leaves. Become more devoted. 

“I am glad that Swamijī graced my house yesterday. He always comes whenever he comes to Hyderabad. I thank everyone who has come to attend this function. A lot more people should come.”  

In Śrīla Prabhupāda’s keynote address he spoke on Śrīmad-Bhāgavatam 1.7.6. He told his audience that the literary contribution of Vyāsadeva is not possible for anyone else to repeat in any age, and that of all the literatures presented by Vyāsadeva, the Śrīmad-Bhāgavatam is the spotless purāṇa, free of any cheating. In it, bhakti is established as the stage beyond liberation. Although some may claim otherwise, Śrīla Prabhupāda emphasized that that is not the opinion of śāstra. He told the crowd, “It is a misconception that bhakti helps mokṣa. Brahma-bhūtaḥ prasannātmā. Without Brahman realization, ahaṁ brahmāsmi, there cannot be jubilation, prasannātma.” 

He said that because bhakti is enacted on the liberated platform, the Kṛṣṇa consciousness movement may therefore be a little difficult to understand. He quoted Bhagavad-gītā 7.3 and said, “We understand superficially, ‘Kṛṣṇa was born in Mathurā, and He was the son of Vasudeva, and so on, so on.’ But one has to understand Kṛṣṇa, tattvataḥ, in truth. And Kṛṣṇa says janma karma ca me divyaṁ yo jānāti tattvataḥ. Tyaktvā dehaṁ punar janma naiti, if you understand simply Kṛṣṇa, tattvataḥ, then immediately you become liberated.” 

Mr. Rao had stressed that everyone should read the Bhagavad-gītā, and so did Śrīla Prabhupāda.“We are missing our own culture that we do not take very much care to understand Bhagavad-gītā as it is. We make our wrong interpretation and spoil the whole thing. These habits should be stopped, otherwise our culture is almost already lost. Then this bhāratīya culture, it is very important culture. Caitanya Mahāprabhu has said that, para-upakāra. The bhārata-bhūmi is meant for doing good to others. Bhārata-bhūmi is not meant for exploiting others. That is Caitanya Mahāprabhu’s mission. Because every Indian is born Kṛṣṇa conscious, naturally he has got instinct. Don’t destroy it. Don’t destroy it. That is our request . . . If we simply introduce this Kṛṣṇa consciousness movement, you’ll very soon see that the face of India is different.” 

Because he was following Kṛṣṇa’s direction he said that Kṛṣṇa consciousness was successfully spreading all over the world, modestly referring to his hard labor of the last eleven years as “only a teeny and humble attempt.” 

As he repeatedly does, he urged one and all to participate in their culture, in the spirit of Lord Caitanya. “So if one man could do, if you say, some success, why not all of us? Caitanya Mahāprabhu has given power of attorney to all Indians, bhārata-bhūmite haila manuṣya-janma yāra. He’s speaking to the manuṣya, not to the cats and dogs. First of all, try to understand what is the purpose of life. That is called janma sārthaka. Go. Everywhere there is very good demand for Kṛṣṇa consciousness. So everyone should be prepared, everyone should understand Bhagavad-gītā. Of course, it is not possible for everyone to go—still, if one understands, that is also Caitanya Mahāprabhu’s order, āmāra ājñāya guru hañā tāra’ ei deśa. He says everyone of you become a guru. Even though you are not very much educated or not born of a very high family, you simply yāre dekha tāre kaha kṛṣṇa-upadeśa That’s all. Don’t adulterate it, but as Kṛṣṇa says, you say. You become guru. 

“So I have tried that. I have tried to follow the Caitanya Mahāprabhu’s instruction, and I am presenting Bhagavad-gītāAs It Is. There is no magic, there is no jugglery and people are taking. If you do that everyone will be happy, the world will be happy and India’s glory will be spread all over the world.  

“Thank you very much.” 

His lecture finished, Śrīla Prabhupāda dismounted the vyāsāsana and went with his guests to the front of the Deity room for the first darśana and ārati. The temple room was packed with eager visitors, all pushing and straining so as not miss the sight of Their Lordships. 

We waited—and we waited. Our pūjārīs were struggling to get everything ready, but finally, with the help of Sampath Kumar Bhaṭṭācārya and his fellow Bangalore brāhmaṇas, they opened the doors at 12:15 p.m. With a great cheer the crowd surged forward. The priests blew three long blasts on their conches, announcing the imminent appearance of the Supreme Lord and His eternal associates. Then the curtains opened to reveal the splendorous forms of Their Lordships Śrī Śrī Rādhā Madana-Mohana, Śrī Śrī Gaur-Nitāi, and Śrī Śrī Jagannātha, Baladeva and Subhadrā. All were beautifully dressed, and the crowd pressed forward yet again while our devotees chanted in an ecstatic kīrtana.  

Śrīla Prabhupāda, appearing well-satisfied with the ceremonies, remained with his guests at the front until the end of the ārati. Then the Chief Minister and other guests took their leave and Śrīla Prabhupāda returned to his rooms, where he stayed for the rest of the day.  

But the temple room remained crowded the entire afternoon as people patiently received their packets of prasādam and awaited the next ārati. At about 5:30 p.m. most of the devotees went out on a harināma parade through the city. An elephant led the procession, carrying the small Gaura-Nitāi deities. Even when the parade left, the temple stayed three-quarters full, but there was no program to keep the guests engaged. Seeing this I took the initiative and, without formally asking permission from Śrīla Prabhupāda, who was still napping, I went down to chant over the microphone. As the time for the evening ārati grew near a few hundred more people appeared, so I also gave short talk on the benefits of chanting Hare Kṛṣṇa.  

The parade returned at 6:45 p.m. and after another energetic ārati the devotees asked the crowd to sit while they chanted bhajanas. During the chanting Mahāṁsa came to Śrīla Prabhupāda’s room and requested him to sit out on his balcony and benedict the crowd with his darśana.  

Prabhupāda was happy to oblige. We hastily set a padded cotton mattress on the little overhang and Prabhupāda sat there, high up in the temple room, chanting along with the devotees and encouraging the crowd to join in. The fact that the balcony still lacked a railing turned into an advantage because His Divine Grace could easily be seen by all. He stayed out there for about twenty minutes and threw flowers down to the crowd. When the bhajana ended, Śrīla Prabhupāda returned inside, and the enthralled audience was then shown the film Spiritual Frontier. 

* * * 

In the late evening Śrīla Prabhupāda asked Pālikā to cook ekādaśī-prasādam. She served it to him around 10:45 p.m. We were all amazed that he had managed to complete the fast. 

Just before he took rest at 11:15 p.m. it began to pour with rain. Watching from his window as the heavens opened up, Prabhupāda smiled contentedly and said it was an auspicious sign that everything had been a success.  

It was difficult for him to rest, however, because of the noise coming from the huge crowd that had gathered for the midnight ārati. As it turned out, ārati wasn’t actually held until 12:40 a.m., but everyone waited patiently and stayed on for the feast afterwards. 

August 19th, 1976

Today is Śrī Vyāsa-pūjā day, the 80th birth anniversary of Śrīla Prabhupāda. We are all fasting for half a day but unfortunately Śrīla Prabhupāda is also practically having to fast. He has bad digestion and is coughing up a lot of mucus. He had only a very small amount of fruit for breakfast and simply khichari and yogurt for lunch.  

As soon as I got up this morning I thought about what to offer him. Puṣṭa Kṛṣṇa Swami had written a Vyāsapūjā offering as Prabhupāda’s secretary that is included in the Vyāsapūjā book. But I was not aware that I could have also done the same, so there is nothing from me in it. I thought that perhaps I should try to do something special for His Divine Grace, but then I thought it might interfere with my regular service. And anyway, I am already serving Śrīla Prabhupāda twenty-four hours a day so it doesn’t seem that I can do much more than that. After some internal debate I have decided to just press on with my normal service in a spirit of full surrender and hope he will be pleased with that and accept it as my offering. 

* * * 

Prabhupāda received Gargamuni and Jayapatāka Swamis for a brief moment in his room before taking his breakfast. They had just arrived from Māyāpur and Prabhupāda was pleased to see them. Right away he informed them that his health was not good. Gargamuni said he knew this and, to Prabhupāda’s satisfaction, he produced some medicine Prabhupāda had asked his sister for some time ago. 

Since the Bengali Communist Party seems to have been the source of the recent propaganda against us, Prabhupāda was pleased when the sannyāsīs showed him a favorable article which was published in the Ananda Bazaar Patrika, a Calcutta newspaper with a circulation of about 500,000. Prabhupāda said that gradually people all over the world would appreciate his movement.  

Particularly interested to hear that Bhavānanda Mahārāja had invited the members of the Communist Party of India (CPI) to come and visit Māyāpur, Prabhupāda asked what was their reaction. 

Gargamuni answered that they were a little bit envious because Māyāpur is becoming very popular amongst the local people. “We get 5,000 now for the prasādam. And even the Congress leaders, they come and eat with the people. They said, ‘This is wonderful.’” 

Prabhupāda was pleased to hear that Jayapatāka Swami has been traveling in the villages, selling up to 700 Gītār-gānas a day. He was even happier when he heard that all the publicity this was generating was attracting more and more people to come and visit our temple. 

Because of the special programs scheduled for his Vyāsapūjā, Prabhupāda asked the sannyāsīs to give him a more detailed report in the afternoon. 

* * * 

The devotees held kīrtana in the temple room in anticipation of the moment when His Divine Grace would come down and join them. It was a rare opportunity to be able to worship him in person on the day that we all revere more than any other of the year. At 11:00 a.m. they all leaped, danced and shouted as he took his place on the half-finished marble vyāsāsana. The GBCs and sannyāsīs stepped forward to wash his feet while Sampath Kumar Bhaṭṭācārya and his Bangalore contingent chanted various mantras in praise of him. Yaśodānandana Swami led us in guru-pūjā and then puṣpāñjali, the offering of flowers. He chanted aloud Śrīla Prabhupāda’s praṇāmamantras three times as we responded, and then, with a culminating cry of “svāhā!svāhā!svāhā!” we showered handfuls of flower petals at Prabhupāda’s lotus feet and bowed our heads in joyful obeisance. 

These ceremonies completed, Prabhupāda asked Harikeśa Mahārāja to read from the Vyāsapūjā book. He stood at the microphone and read out the submissions of Tamal Krishna Goswami, Brahmānanda Swami and Gopāla Kṛṣṇa prabhu, and then allowed Śrī Sampath Kumar Bhaṭṭācārya to step forward to the mike and make his own extemporaneous offering.  

Sampath Kumar was an animated speaker, punctuating his words with rhythmic chants as he enthusiastically lauded Śrīla Prabhupāda and his movement. The audience clapped several times as he glorified His Divine Grace for reviving and spreading Vedic culture all around the world.  

Then, on Prabhupāda’s request, Harikeśa got up again. This time Prabhupāda had him read out the names of every ISKCON center in the book. He wanted to impress upon the large gathering of people the strength of the ISKCON movement and its acceptance all around the world.  

When Gargamuni Mahārāja took his turn, he included in his glorification some extremely favorable book reviews, gleaned by the members of the Library Party he manages, from professors here in India. Śrīla Prabhupāda was especially pleased to hear these. 

Jayapatāka Swami completed the eulogies, emphasizing how Śrīla Prabhupāda was successfully defeating the Māyāvādīs and impersonalists by preaching the glories of Lord Kṛṣṇa, the Supreme Person. He said that his achievements were the proof that Śrīla Prabhupāda is directly empowered by the Lord Himself, and that anyone seeking a bona-fide spiritual master in order to find their way out of material entanglement and attain Kṛṣṇa premā, should know that there is no better guide than Śrīla Prabhupāda. “Although he is before us,” he concluded, “we cannot understand his greatness. Neither we can estimate it by our minds or intelligence. But we must know for certain that his mercy and his power is unlimited because he has fully dedicated himself under the lotus feet of Śrī Śrī Rādhā-Kṛṣṇa.  

“Therefore we call him ‘Prabhupāda’ because he is the pure representative of Prabhu; and therefore he is deserving of the title ‘Prabhupāda.’ And with great honor and pride we are pleased to address His Divine Grace as ‘Śrīla Prabhupāda.’ ” 

Then Śrīla Prabhupāda spoke. Given the number of guests present, he explained first why he occupied his impressive throne-like seat. He said there were two reasons; the vyāsāsana means the seat of Vyāsa, which the representative of Vyāsa is allowed to sit on; and vyāsa-pūjā, the worship offered to the representative of Vyāsa on his birthday. 

He went on to lucidly describe the importance of the guru. “Now I must explain my position because in these days, a person being worshiped as most exalted personality is something revolution. Because they like democracy, by vote somebody should be elevated however rascal he may be. But our this system, guru-paramparā system, is different. Our system, if you do not accept the Vedic knowledge through guru-paramparā system, it is useless.” 

That acceptance he said, meant presenting things as they are given in the Vedas even though they may appear contradictory. He described how the stool of an ordinary animal is contaminated and, if touched, one has to immediately take a bath, but that according to the Vedas, the stool of the cow is pure and is used in the performance of sacrifice. “So it appears contradictory, the Vedic injunction. But still we accept because it is Vedic order. That is the acceptance of Vedas. Just like Bhagavad-gītā. Bhagavad-gītā, there are so many rascals, they cut short: ‘I like this; I do not like this.’ No. Arjuna says sarvam etad ṛtaṁ manye. That is understanding of Vedas. If a rascal makes cut, cutting, ‘I do not like this, I interpret,’ this is not Bhagavad-gītā. Bhagavad-gītā means you have to accept as it is. That is Bhagavad-gītā. We are presenting therefore Bhagavad-gītā As It Is. . . . Anyone who does not come through this paramparā system, if he presents any interpretation of Vedic literature, it is useless. It has no meaning. Yogo naṣṭaḥ parantapa. You cannot interpret on the words of God.” 

He said that to accept Kṛṣṇa means to accept His representative. “Somebody may envy that this person has sophisticated some disciples and they are offering prayers and pūjā. No, it is the system. Don’t envy the . . . Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit. Ācārya is the representative of God. Yasya prasādād bhagavat-prasādo. If you offer prayers, honor to the ācārya, then Kṛṣṇa the Supreme Personality of Godhead is pleased. To please Him you have to please His representative. ‘If you love me, love my dog.’” 

Prabhupāda said that although Kṛṣṇa Himself says that the ācārya should be accepted as Himself, still, an observer may think, “Why? I see that he is a man. His sons call him father, or he looks like a man, so why he should be as good as God? Because he speaks as God speaks, that’s all. He does not make any change.” 

As to why one should accept a guru, he said that since the world is full of rascals, it requires many gurus to teach them the science of the spirit soul and thus deliver them. Informing his admirers and inquisitive onlookers that a guru is not a magician, he humbly submitted his claim as our guru and invited them to emulate his work according to their capacity. “So practically I have done this. People are giving me credit that I have done miracles, but my miracle is that I carried the message of Caitanya Mahāprabhu: yāre dekha tāre kaha ’kṛṣṇa’-upadeśa. So this is the secrecy. So anyone of you, you can become guru. It is not that I am an extraordinary man, an extraordinary god coming from some mysterious place. It is not that—it is very simple thing. So I request you follow the Caitanya Mahāprabhu’s instruction that you also, you become a guru at your home. It is not that you have to make a gigantic show of becoming guru. The father has to become guru, the mother has to become guru.” 

He concluded with a sincere and humble request. “Vedic culture means by the evolutionary process we come to this human form of life. Here is the chance of stopping transmigration of the soul from one body to another. Civilization is punar janma jayayaḥ, how to conquer over next material birth. That is this Kṛṣṇa consciousness movement. Therefore we are presenting so many literatures. It is being accepted all over the world, learned circle. Take advantage of this movement. We have tried our humble attempt to open a center here. Do not be envious upon us. Kindly take mercy upon us. We are making our humble attempt. And take advantage of it. That is our request.” 

To cheers and applause Śrīla Prabhupāda gracefully stepped down from the vyāsāsana, thanked Sampath Kumar and his men for their attendance and support, and then returned to his room as the devotees conducted an enthusiastic kīrtana. 

* * * 

With two of the Indian zonal GBCs here there was a discussion about a disturbing report that some so-called devotees presently visiting India are dealing in drugs. They claim that because they give some of the proceeds for various ISKCON projects their behavior is justified. They reason that if something is used in Kṛṣṇa’s service it transcends ordinary morality and becomes purified. More disturbing still is the report that some of our Society’s leaders are tacitly approving such behavior by accepting donations from these men, knowing that the funds were earned by illicit means. Harikeśa Mahārāja brought it to Prabhupāda’s attention in Bombay and, needless to say, Śrīla Prabhupāda is very disturbed by this warping of our philosophy.  

Today, with Prabhupāda’s approval, Harikeśa Swami drafted a letter, later countersigned by Gargamuni and Gopāla Kṛṣṇa, to be sent to all GBCs warning them not to have any contact with these people. “It has come to His Divine Grace’s attention that many members of our society are engaged in the same business that Rsabhadeva (ex-President Laguna Beach) and devotees of Laguna Beach Temple were engaged in. . . . His Divine Grace is very, very unhappy about this. He said that under no circumstances can any GBC or Temple President accept any money from these devotees. This business has to be stopped at once immediately. His Divine Grace wants all of you to refer to the instruction of 3rd verse of Upadesamrta. First and foremost our profession must be very honest—above all suspicion. His Divine Grace said ‘I am trying to retire from management to translate but if these things come then how can I translate. I have set up the framework and everything should be done within the framework. Kindly see that this business is stopped at once.’ ” 

* * * 

After massage, prasādam and rest Śrīla Prabhupāda happily met with his two Bengal-based sannyāsīs at 4:00 p.m.   

Jayapatāka Mahārāja has been working earnestly since the last festival in order to get government authorization for the acquisition of about 350 acres of land for the Māyāpur project. Mr. Choudhuri, the gentleman from the planning department Śrīla Prabhupāda met in New Delhi airport last December, has been a great help in this endeavor. Jayapatāka and Gargamuni said that overall the reaction has been favorable, although there have been some ups and downs. They outlined what has been a tentative course of events.  

Our plans had gone through all the lower departments, but then about a month ago they received a negative response from Siddhanta Shankaraya, the Chief Minister (CM) of Bengal. He told Jayapatāka, “I would have refused this application except for the impassioned appeal of one of my senior officers, namely Mr. Choudhuri. They are asking for 300 acres of land but the East India Company, they asked only twenty acres of land and they ruled India for 200 years.” 

Śrīla Prabhupāda raised his eyebrows a little. He commented that the rule of the East India Company was political. “Even if we are rule,” he said, “we shall rule spiritually. We have nothing to do with politics.” 

Gargamuni said even the Chief Secretary thought the CM’s comment was frivolous. Still, the CM had not blocked the application but he had requested further investigation of our Society. “We showed them the handloom; we showed them the gośālā; we showed them the children. Even Tarun Kanti Ghosh, he came, and we lined up fifty children, and they read the Gītār-gāna, and he almost started crying. He liked it so much. He said, ‘Oh, you have done so nicely with the children.’ So they were impressed with the work.” 

Tarun Kanti Ghosh, the Home Minister, personally contacted the CM, and as a result, the CM decided to let Mr. Choudhuri make the decision. But Choudhuri was hesitant. He told Jayapatāka, “I cannot simply take the decision. They’ll say I am biased. I must work in the ordinary ways of the government. But there is no trouble now. You have waited so long; wait another 60 days, and then you’ll get it.” 

Then a few days ago Jayapatāka contacted Mr. Choudhuri to invite him for Janmāṣṭamī. “I asked him what the [news was]. He said he had recently received a phone call from the Chief Secretary—‘You see? Now your favorite project is going to be spoiled.’”  

Jayapatāka said Mr. Choudhuri had gone to see the Chief Secretary, who showed him an article how the question had been raised in the Rajya-Sabha whether ISKCON was linked with the CIA or not. “Then Mr. Choudhuri said, ‘Sir, I am not afraid.’ He said, ‘Why not?’ ‘Because I have you, don’t I?’ Then the Chief said, ‘Yes. You have won me over. I believe in this project.’”  

However, despite the Chief Minister’s approval, Jayapatāka said that Mr. Choudhuri didn’t want to take the full brunt of the decision on himself. Mr. Choudhuri wanted the Nadia District Planning Committee to make the decision. “So the head of the Nadia District Planning Committee is that minister, Anandamoy Visvas. So I went to him and I gave him an invitation for the Janmāṣṭamī. So I showed him that letter where you have said that ‘every day we’re selling $60,000 of books, and I thank you for helping me.’ I said, ‘Sir, we are simply doing Prabhupāda’s order. This is not our work. It is not a foreign work. It is his work; we are simply doing it. He is selling so many books that he wants to invest some of the money to develop Mahāprabhu’s birthsite. That is all. He has got the money. Why he should not invest it?’ He said, ‘I am going to have a meeting of the committee next week, and I’m going to push your project through. We’re going to pass it.’ That is the last word I heard. So it looks that everything is very good right now. But we have to keep our society very pure because they are investigating us very strong. All the time they’re having people watching us.” 

Gargamuni said that right now some special advisors to the Prime Minister are in Māyāpura investigating us and Jayapatāka added, “Some of the local people that were working with me, getting petitions, they came and told me that some people from Delhi or outside were inquiring about us, about Bhavānanda Goswami, about Jayapatāka, about this project, about how the devotees are dealing with the public, whether we are doing any anti-Indian work. All sorts of questions they are asking. So it’s very important that we keep very up and up right now. All the time. But otherwise the government, they are happy with our work. And so far, Mr. Choudhuri said, other people have indicated that they have found no bad report about our society, although they are looking so hard. Therefore they are passing.” 

Gargamuni explained that although the local and State government is favorable, the central government doubts our intentions because they don’t know us.  

Jayapatāka added that the local police intelligence officer has told him that his application to become an Indian citizen, now under consideration for about a year, will definitely be accepted. 

Śrīla Prabhupāda was satisfied to hear their report on the government. He asked, “What about our Godbrothers? They are also opposing?” 

Jayapatāka said that even if Prabhupāda’s Godbrothers were against us, they had no power to influence things. He also said that seventy percent of the local people are favorable to the scheme with the other thirty percent doubtful and perhaps only one percent actively opposed. Even a local Member of the Legislative Assembly (MLA) who was formerly opposed to our project, is now offering to help us. 

He said that everyone appreciates our work, especially our free food distribution. Recently the price of rice went up by about 80 paise, and as a consequence the number of recipients of our weekend food distribution has increased from 1,200 to over 2,000 per day. 

Gargamuni said that the only downside of the investigations was that collections from wealthy people in Calcutta has decreased because people were a little afraid that if they gave to us, they may also be investigated. The income tax department is conducting vigorous raids on the wealthy, resulting sometimes in confiscation of money and land. But Gargamuni felt this was a minor obstacle. When Prabhupāda said that it sounded like our program was going on, he assured Prabhupāda that it was increasing. 

“That I want,” Prabhupāda smiled. 

Having brought Śrīla Prabhupāda up to date on the acquisition, the two sannyāsīs then discussed a suitable spot for building Śrīla Prabhupāda’s house. It is scheduled to be built next to the pukkur, the small lake near the main entrance. But Gargamuni said that spot is noisy because we have 138 residents now, 50 of them children, living in the rooms on the front wall. Prabhupāda agreed with Jayapatāka that the decision could be made after the acquisition goes through. 

Last March Prabhupāda had asked that the large panels sculpted in cement along the front wall be painted with advertisements for his books. He was satisfied to hear that two artists, Ānakadundubhi and Pāṇḍu prabhus, have completed about seventeen of them. 

Jayapatāka was positive in his assessment of the Haridaspur project, which he was given charge of after Prabhupāda’s visit there last March. Although the land is still not signed over to us yet, since there are fourteen members of a family that have to sign, nine in Haridaspur and the rest in Calcutta, he didn’t think there would be any problem. He also thinks that the funds required for development of it can be raised in the local neighborhood from wealthy families. He expressed confidence that the whole village could become Kṛṣṇa consciousness if someone was there to work with them. 

Prabhupāda agreed and told him, “Chanting is the main thing. Chanting and distributing prasādam.” 

As we talked, Prabhupāda sent for Pālikā and instructed her to make a potato and tomato subji for this evening. He also asked that she prepare a light khichari for his breakfast tomorrow. His digestion is still not good, but he hopes the medicine the sannyāsīs have brought will help. 

That done, he turned his attention back to the report, expressing concern about the immigration department. He said his disciples are making big arrangements but if they are refused visas and forced to go away then who will manage everything. 

Both Gargamuni and Jayapatāka said they had no real visa problems; they simply had to keep going in and out every six months. But Śrīla Prabhupāda encouraged them to find some means to secure their status, otherwise he said it would be like Alexander the Great—as soon as he was absent from his kingdom, everything was finished. 

They suggested that Śrīla Prabhupāda write a letter to the Home Minister, explaining that all of ISKCON’S activities are actually being done by Śrīla Prabhupāda, and his foreign disciples are simply assisting him.  

Prabhupāda agree that that was actually the fact, and indeed he has already sent a letter like that. 

In trying to encourage Śrīla Prabhupāda to come to Māyāpur, Gargamuni said that the monsoon this year was mild. But Śrīla Prabhupāda wasn’t impressed. “I have got bad impression, Bengal during rainy season.” 

When I offered that that was perhaps on account of all the insects that season brings, Prabhupāda shook his head. The insects were not so bad, he said; it was more because of his indigestion. 

Gargamuni asked whether any part of India was good during the rainy season and Jayapatāka added that he personally only knew Bengal. 

Prabhupāda laughed. “You are now Bengali,” he declared, and then asked for further details on Jayapatāka’s application for Indian citizenship. 

Jayapatāka explained that it had been bounced back and forth between Māyāpur, Calcutta and Delhi several times, and then he was re-investigated. “At that time they brought in some local people, and one investigator, he said that ‘This Jayapatāka Swami, we have heard that he is a very bad person. He beats the people.’ They said, ‘No, We never heard such thing.’ ‘No, no. We have heard that he is very bad.’ In this way by negative they are testing. They came and told me that for two hours police is drilling three different people from Navadvīpa and Māyāpur. In this way no one said a bad . . .” 

Prabhupāda smiled. “No, if you are a famous man, then they’ll do.” 

“Now Bhavānanda is more famous,” Jayapatāka said. 

Prabhupāda grinned. “He is notorious.” 

“But now he is in the papers,” Jayapatāka added. 

Prabhupāda laughed, shaking his head at the foolishness of our critics. “You are famous; he is notorious. It is very difficult to deal with these nonsense. They are devotees and neither notorious or famous.”  

Musing on the increasing level of recognition his disciples are getting, Prabhupāda added, “Our Godbrothers, they do not like Bhavānanda. Eh?”  

Jayapatāka agreed. “No. They don’t like me any more either.” 

When Prabhupāda asked why, Jayapatāka explained their psychology. “They always thought, because I am not so outspoken, that ‘Jayapatāka, we can get him to do as we like.’ But ultimately I don’t do anything for them either, so now they don’t like me either. Bhavānanda was openly against, and I was passive. I didn’t say anything.” He said that recently he had rejected an invitation from Madhava Mahārāja to attend a festival because he was afraid of being poisoned. “If not materially by poison, then spiritually by ear. One way or another they have to give poison.”  

Prabhupāda agreed that was their business. 

Jayapatāka also relayed the news that Bhakti Vilasa Tīrtha Mahārāja, head of the Śrī Caitanya Gaudiya Matha, is now on his death bed. “He can’t breath. He is on a bed with oxygen. Life and death  any moment. Injection, oxygen, barely staying alive. One day better, one day worse. In this way his life is going on.” He added that Tīrtha’s brother, Sambidānanda, who is a barrister, was reportedly preparing to take sannyāsa so that he could take over the running of the Matha. 

Prabhupāda noted the news with noncommittal silence. 

The two sannyāsīs gave an encouraging report on the development of our Māyāpur Candrodaya Mandir, stressing that persons of a higher calibre, who are sincere to improve spiritually by attending all the programs, were now being attracted. 

Prabhupāda nodded agreeably, “Yes, it may not be the association of lazy people, free hotel. No.” 

Gargamuni said that Bhavānanda Mahārāja was strict. “Without working, no one can eat.” 

“Not only working, attending the program,” Śrīla Prabhupāda said. “That is essential.” 

Prabhupāda inquired whether they were producing sufficient cloth from the hand looms to meet all their own needs and encouraged them to sell any excess to the foreign temples. 

Before they took their leave, Jayapatāka Mahārāja asked for Prabhupāda’s views on our western men marrying Indian girls.  

Prabhupāda said he has no objection but said the problem is the men will not stay, either in India, or in the marriage. So from that perspective, he advised against it. 

By this time the kīrtana from the 4:30 p.m. ārati in the temple was booming and reverberating throughout the room. It made discussion difficult so the sannyāsīs finished their report and left, with a promise to return tomorrow.  

August 20th, 1976

Construction continues even as the temple functions move into full swing. There is a constant banging and clatter, but Śrīla Prabhupāda doesn’t seem to mind; he is happy to see the work being done, and is pleased with the opening. Many local people are attending the āratis. Even the neighborhood children have found a new haven to frequent, eagerly chanting with our devotees and taking prasādam. 

* * * 

After the hectic schedule of the past few days Śrīla Prabhupāda finally got some time to deal with his mail today. He began by dictating a note of thanks to Sampath Kumar Bhaṭṭācārya and the Bangalore brāhmaṇas, who are leaving tomorrow. After complementing them on conducting the yajñas so nicely, he reminded Sampath Kumar that in Kali-yuga the real yajña is harināma saṅkīrtana. He finished with a request that they help spread Kṛṣṇa conscious brahminical culture all over the world. 

The Sydney temple president, Jayadharma dāsa, wrote reporting that they had distributed 15,000 sweet balls at their recent Ratha-yātrā. He also requested initiation for Mark Phillips and his wife Jane. Mark wrote to Śrīla Prabhupāda last December asking for guidance, and Prabhupāda advised him to move into our temple. He took Prabhupāda’s advice and so was now receiving the name Mahotsaha dāsa. His wife is to be called Jagat-priya dāsī. 

Trivikrama Mahārāja wrote, outlining a plan to remain in the West until he has sufficient funds for his preaching in Taiwan.  

Prabhupāda liked the idea. “Do it. This is a very good program. This is a very gentlemanly idea. Unless one has an office and a sitting place, no one really cares about you.” 

* * *  

Jayapatāka Mahārāja, and a little later, Gargamuni Swami, returned to see Śrīla Prabhupāda during his midday massage. The sounds of construction—sawing, banging and the chip-chipping of hammer and chisel—and  the low clamor of visitors in the temple room were ever-present in the background, yet  Prabhupāda sat on a straw mat in his gamchā as I smeared mustard oil on his body, giving full attention to Jayapatāka’s report. 

Jayapatāka said that due to Prabhupāda’s expressed desire to develop other holy spots, he has been taking the opportunity to visit various places mentioned in Caitanya-caritāmṛta as he toured Bengal. 

Not far from the mango grove Prabhupāda stops at for breakfast whenever he goes to Māyāpur, in the village of Pālapāḍā, and about one mile south of the Cākadaha railway station, is a temple with the same Gaura-Nitāi Deities that Maheśa Paṇḍita worshiped. There are also several other Deities and a dozen śālagrāma-śilās. Maheśa Paṇḍita is described as the seventeenth branch of Lord Nityānanda and the seventh of the twelve gopālas. The current sevait, Śrī Keshav Priya Brahmacārī, is a disciple of a former British World War I air pilot called Richard Nixon. Nixon settled in Almora in the Himalayas and was later initiated as Krishna Prem by one of the Gosvāmīs from the Rādhā-Ramaṇa temple. 

Keshav Priya wants to give the temple to ISKCON. It is well developed and maintained and Jayapatāka said that the man appears to be a competent manager. He holds an annual festival that attracts several thousand pilgrims. 

Prabhupāda nodded in approval. 

Another property that may be offered to us is the original house of Rāghava Paṇḍita at Pānihāṭī. According to Tarun Kanti Ghosh, the committee in charge of the house recently decided to offer us the sevā there.  

Unconcerned that it is in a dilapidated state, Prabhupāda told Jayapatāka to take it; it can be repaired. He is happy at these offers but he did, however, sound a note caution. “Difficulty is that if we take charge, we may give it for worshipping to one disciple, but the immigration department will gag him. That is the difficulty. And we don’t have many Indian disciples. Otherwise we can take all these important places.” 

Estimating that each foreign devotee has to leave and then return at a cost of 10,000 rupees, he said, “If that 10,000 rupees was invested in developing that center, much improvement could be done. But they are gagging. They are dreaming, ‘CIA.’ You can bring so many men and keep everyone in charge of such places, and it will develop. Money, there is no scarcity. But the difficulty is that as soon as we establish, the immigration, ‘You go away.’ Otherwise there is no difficulty. We can take all the charge and develop them very nicely. So if one man is kept in charge, and after a few months he’s advised, ‘Go away,’ then all his training goes to hell and we have to spend another 10,000 rupees.” 

He told Jayapatāka to explain to the authorities that “Prabhupāda has put this philosophy: andha-paṅgu-nyāya [the blind and lame working cooperatively together] . . . . Let American money and India’s culture combine together and the whole world will be benefited. Convince them. It is not a question of India, America—it is a cultural movement for the benefit of the whole world.”  

He told Jayapatāka to appeal to the devotional sentiments of Tarun Kanti Ghosh. “ ‘So Tarun Babu, you are such a devotee of Caitanya, Caitanya Mahāprabhu wants it. Why don’t you help us? Your family is devotee of Lord Caitanya, and this is spreading Caitanya’s mission. You should give up everything and join this movement if you are actually a devotee of Caitanya. And Prabhupāda says that he knows at your heart you want that Caitanya’s movement is spread all over the world, so far he has studied you. So let us join together. Why we should unnecessarily be biased, American and Indian? Everyone will be happy. India will be glorified; America will be glorified. If within ten years we have got so much success, if we work continually, the whole world will be . . . ’ ” 

Prabhupāda gave Jayapatāka the go-ahead to accept any offers of historical places. 

They went on to discuss life membership and Śrīla Prabhupāda gave instructions on what benefits may be given. He said there should be no misunderstandings, as there have been in the past. He advised them to give five books on loan to each member, and then when they have read these five, they can exchange them for five more. He stressed that it should be made clear that only three days free lodging at a time is allowed. “In the future they may not complain, as they are doing. Somebody is coming, ‘Oh, we have given 1100 rupees to live forever.’ Some ladies came like that. They take it, advantage, ‘Oh, we shall get books and live forever. There is no charge.’ That misunderstanding should be cleared up.”  

He was referring to a woman who had turned up in Vṛndāvana last year claiming that her life membership entitled her to free board and lodging in our guest house for the rest of her life. The dispute was only settled when Śrīla Prabhupāda personally intervened. If someone wants to live like the devotees, Prabhupāda said that they may be allowed to purchase a room and we will supply free prasādam, but they must attend ārati and follow the rules and regulations. 

Gargamuni described that a wealthy Maḍwari man from Calcutta was offering us fifteen acres of agricultural land and a large marble house near Beekanair in Rajasthan. Prabhupāda said to take it, but Gargamuni said he was reluctant because we already have such a huge property in Māyāpur.  

But Prabhupāda quoted an old saying, “If somebody offers you very nicely washed cloth, you should use it. And some property, you must use it.” He said that people are rotting outside of Kṛṣṇa consciousness and we should help them to develop their spiritual lives. “This is combination of rich man, poor men, for Kṛṣṇa. The same, andha-paṅgu-nyāya. Both of them are useless separately, and when they combine in Kṛṣṇa consciousness they are all useful. . . . So our propaganda is, ‘They are separately planning useless. Let them combine together in Kṛṣṇa consciousness. All this planning shall be successful.” 

Jayapatāka smiled appreciatively. “We were all useless in the West, but you have come and then engaged us.” 

Śrīla Prabhupāda took his praise humbly. “It is Kṛṣṇa’s desire. Nobody is useless. I was also useless. I could not do in India alone anything.” He chuckled. “Two useless makes useful; intelligence alone cannot work, money is required. A man may have very good brain power, organization, but if he has no money—useless. So four things required: land, labor, capital, organization.” 

He referred to his recent meetings with the Endowments Minister and their discussions about what to do with the funds which are donated to Balajī at Tirupati. “He is inclined to spend huge income of Tirupati for Kṛṣṇa consciousness. But he is bound up by other colleagues. They are applying the money. So he is willing to call all the ministers if I can convince them. I shall try it.” 

He explained the spiritual considerations in the giving and utilization of money. “The karmīs, the village cultivators or big men, industrialists, they are going to Tirupati. Whatever they can spare, they are offering. That is yajñarthe. If this money is taken and again if it is brought into karmī, then it is misleading. Just like people are giving us money. They are karmīs. But because they are giving us and we are engaging the money in Kṛṣṇa consciousness so the money is fully utilized. But if this money is taken and again to the karmīs, then it is a farce. His purpose is served [the giver], but one who is misleading, he becomes criminal. He is to be punished.  

“Suppose in our Kṛṣṇa consciousness movement somebody gives us money. He is giving in good faith that ‘It is very good organization.’ But if I misspend that money, then I am responsible; then I’ll be punished. His business is finished—Kṛṣṇa noted that he has given his hard-earned money for spreading Kṛṣṇa consciousness. If I take that money, instead of doing Kṛṣṇa consciousness, if I use it for my sense gratification, then I will be responsible. 

“What is the use of Kṛṣṇa’s money being used in industry? Any purpose outside Kṛṣṇa consciousness . . . Let this money be utilized for spreading the glories of Kṛṣṇa. But they do not recognize Kṛṣṇa. All the so-called Bhagavad-gītā readers, they want to kill Kṛṣṇa.”  

Reporting on the situation in our Calcutta temple, Jayapatāka and Gargamuni told Prabhupāda that Abhirām, the president, tried to obtain permission from the local authority to build a temple in the center of the lake in the park across the road. The Calcutta Corporation at first were not inclined, but the Minister of Municipal Affairs liked the idea. The obstacle, however, is that although they will allow us to build a monument to Śrīla Prabhupāda, they will not allow any Deity to be installed.  

Śrīla Prabhupāda quickly informed them how to get around that. “Well, then take this proposal: ‘All right, no Deity, we shall hold meetings, lecture.’ What is that? In the park people come, and we decorate the whole hall with pictures. Gradually we worship one picture.”  

Jayapatāka said Mr. Choudhuri similarly suggested that we bring the Deity once a week, and simply hold kīrtana at other times. He thought that in this way the Deity can gradually stay for a week, then a month. . . .  

Śrīla Prabhupāda liked that idea as he is eager to see the project come about, considering it the best spot in Calcutta. And from a philosophical and practical view point, it was appealing to both ends of the political spectrum. “Anyone can come to the park. Convince them. ‘Come on! Take prasādam sumptuously.’ They’ll be satisfied. They are hungry. Actually they are hungry, poorly paid, capitalist and worker. The trouble is, capitalists, they are taking all the profit, and they are enjoying life in wine and women. Naturally the worker will see that, ‘Why we are working so hard and they are making profit, and they are enjoying, and we do not live in a very nice house? It is a slum.’ Naturally they will be envious. If the capitalists spend the money for Kṛṣṇa consciousness—in each and every factory they hold festivals and give them eatables like anything, everything will be successful.” 

Gargamuni Mahārāja saw the possibilities for our collections to increase and he grinned. “We tell them that, ‘If you give your Kṛṣṇa tax, this will save you from the income tax.’ Because they are raiding . . . because ‘You are hoarding. But if you give . . .’ ” 

Prabhupāda was nodding. “Yes, yes. The industrialists . . . That is also one of our programs. Let them hold festivals every Sunday, as we hold. And we shall go and have kīrtana and sumptuous feeding give. They’ll be very satisfied. And instead of giving the income tax, let them spend in this way. Convince them.” 

Gargamuni stressed that 3C Albert Road was in adequate for our needs, and besides, we continually have difficulties with our landlord. 

Prabhupāda asked whether the house on the corner of the lake that he had inspected in late March could be purchased but Gargamuni said the owner didn’t want to sell.  

It was clear that Śrīla Prabhupāda wants to do something wonderful in Calcutta. He even suggested that we try for the famous Victoria Memorial. He said it was not being utilized nor properly maintained but if we had it, Kṛṣṇa would maintain everything. 

Jayapatāka grinned, seeing the irony of such a proposal. “And we could have British pūjārīs, for the glory of Queen Victoria.”  

Prabhupāda smiled. “Tell them that we shall bring . . . to worship Victoria with prasādam of Caitanya Mahāprabhu. That is real Victoria Memorial.” 

As the meeting drew to a close, they discussed establishing a bank in Māyāpur. So far only a local cultivators’ financial cooperative has shown interest, but Prabhupāda doesn’t want to deal with them as they want a large deposit from ISKCON. “If you deposit five lakhs now, it will decrease value in five, ten months. The purchasing power of money is decreasing. Now what you can purchase with five lakhs of rupees, after five years you’ll require ten lakhs. So your money will decrease. And if you invest that money in land, after five years it will increase to its full extent. So why should we waste our money? What is the benefit?” 

Gargamuni pointed out that the farmers don’t usually keep their money in the banks, although now the government is trying to force them to do it. 

Prabhupāda was well aware of what was going on. Because farmers traditionally use their money to buy land, the government has declared a land “ceiling,” a limit on what one individual can own. “So they cannot invest money in the land; they give to the bank. And as soon as you keep money in the bank it will decrease the value. Money is decreased, value of, all over the world. Because it is not money actually, it is paper, cheating; real money is gold. But they will not allow to keep the gold. The whole policy is vicious. If I purchase gold with five lakhs of rupees, then it is real money, and after five years I can sell it ten lakhs. That they will not allow.  

“Therefore my policy is that whatever money is there, spend; don’t keep; in land and produce food. That is the best use. And instead of keeping money and take interest, you print books. That is also good, you can sell. Or you purchase land for producing food.” 

Gargamuni had a good grasp of the principle. “If we stock money, then there’ll be no preaching. But if we print books, then we have to sell the books. So that is preaching.” 

“Therefore I am insisting all over,” Prabhupāda said. “Print any book. Never mind either Hindi or English or . . . Print book and keep it in stock, nicely. That is the purpose of my Bhaktivedanta Trust. Fifty percent must be spent for printing, and fifty percent for building. That’s all. No money. Don’t keep any account.” 

“Then the government will never get envious because there’s nothing there,” Gargamuni added. 

Prabhupāda agreed. “Yes. And we haven’t got to keep so many accountant, auditors, and other nonsense, unnecessary things. As soon as there is collection, invest the money in some building or in making some book, book printing. Follow this policy. I am very much eager. I have got money here and there, but I want to spend it in this way. So therefore I am advising take this. We shall invest renovating them and in developing them. Spend money. Don’t keep money.” He described how food prices are increasing at a greater rate than the interest paid on a bank deposit. So if we print books and sell them at 100% profit, no bank can give such a return for the investment. 

“Your books will be our bank,” Gargamuni said. 

“Yes. We have got business. Why shall I keep in the bank?” Prabhupāda concluded. “This is the policy: if your money is idle, we can spend it in our books, in our purchasing land in temple, constructing temple, developing.” 

* * * 

In the evening Prabhupāda gave a short darśana. There was some discussion about whether Śrīla Prabhupāda should visit Mahabaleshwar, a hill station near Poona, where one of our Bombay members, Mr. Malhotra, has offered land and a house. Prabhupāda was considering going there when we leave here on the 25th, but Mr. Panilal Pithi, a life member with whom Prabhupāda had stayed in March 1975, advised him to wait. He said it was not a good idea at this time of year as some 300 inches of rain has fallen during the monsoon. So Prabhupāda decided that he will go to Delhi as previously arranged and he will visit Mahabaleshwar later in the year. 

August 21st, 1976

Ekādaśī. Prabhupāda had only a small bowl of milk and a separate bowl of tapioca for his breakfast, and for lunch, a simple meal of kutta-atta paratha, a potato and a fruit salad. 

* * * 

Śrīla Prabhupāda called us in early, at about 5:00 a.m., and complained quite strongly that he could not translate during the whole of the night because a dog in one of the neighboring houses was howling and whining. He said we should lodge an official complaint to the police that the owners are mistreating the animal. 

* * * 

Sampath Kumar Bhaṭṭācārya and his men came up to Prabhupāda’s room to bid him good-bye. They expressed great happiness with the installation and considered it an honor to have been invited to conduct the ceremonies. 

Equally appreciative of them, Śrīla Prabhupāda urged them to sustain this spirit of cooperation and help spread Kṛṣṇa consciousness to the world. He happily posed for a photograph with them and he accepted a gift of a śālagrāma-śilā from Sampath Kumar before they left.  

* * * 

Saurabha prabhu arrived from Bombay last night and Śrīla Prabhupāda eagerly heard from him and Gopāla Kṛṣṇa prabhu as he took his massage. Prabhupāda was keen to know about the Janmāṣṭamī festival, especially since a preliminary report suggested that only 600 guests had attended.  

Saurabha assured him that the festival had been a big success, and he estimated at least 20,000 visitors came over the two-day period. He said that people had crammed in everywhere, even sitting on the unfinished balconies and the scaffolding.  

Referring to the low estimate, Prabhupāda wanted to know where it had come from. “Who is that nonsense who came and said this? Who is that rascal?” 

Gopāla Kṛṣṇa sheepishly revealed that it was a thirteen-year-old boy. 

Prabhupāda shook his head in mild disgust. “Oh. You believe the boy? He’s authority. Here is the authority, you take the information. How did you believe the boy?” 

So pleased was Śrīla Prabhupāda with Saurabha’s news that he offered the Bombay temple the śālagrāma-śilā Sampath Kumar had just given. Śālagrāma-śilā is already being worshipped in Māyāpur and now the Bombay temple is becoming well established he has decided to expand the worship. 

Saurabha informed Śrīla Prabhupāda that construction had resumed and was proceeding quickly. They are now putting up the walls of Prabhupāda’s quarters. He unfolded the plans to show Prabhupāda the layout. Prabhupāda’s sitting room will be about 32 feet square and there is a bedroom, secretary and servant’s rooms, plus a kitchen and reception. There will also be a room on the roof for Śrīla Prabhupāda to enjoy the open air and fresh sea breezes. Śrīla Prabhupāda seemed very pleased with them. 

Saurabha went over other details of temple and guest house facility. Provision has been made for a bank at the front entrance. Several of the bigger banks are interested, and Prabhupāda told Saurabha to go with whoever offers the best rate per square foot.  

All the other construction is moving ahead. The second floor slab of the temple is being cast, and in one more month, they will lay the main slab of the darśana-maṇḍapa; after that they will start building the domes. Saurabha explained that the domes will be made from precast rings of reinforced concrete, stacked one on top of the other; if it works here, he will probably use the same method for the Māyāpur temple construction. The tiling work has already begun in the Deity basement and Saurabha was confident of the overall progress. “So they guaranteed that at the end of this year the building—that means the guest house—will be completed. And of course, that includes the temple. The only thing which will definitely go on is the marble work, the carving; that is a very big job. But that we can always continue—that is mainly outside work, finishing—so that we get the inside ready for the opening.” 

Śrīla Prabhupāda was satisfied, both with the progress report and Saurabha. He asked him if he had checked the Hyderabad temple. 

“I have not gone around, but it looks very nice,” Saurabha told him. 

Prabhupāda smiled. “It is after your design,” he reminded him. 

“Yes,” Saurabha acknowledged. “But I haven’t been in Hyderabad for at least eight months.” 

Prabhupāda assured him. “They have done nice.” 

Saurabha wondered whether he should begin to develop the plans for Māyāpur since Jayapatāka Swami had told him the acquisition would come through within two months. 

Śrīla Prabhupāda told him to wait until the sanction is actually given. He said unless the government gives the land it may be difficult for us to get everything we need because of all the opposition. “If we remain Kṛṣṇa conscious Vaiṣṇavas, then our position is strong,” he said. “If there is slackness, then they will come to kill us. That we have to see. Āpani ācari’ prabhu jīve śikhāilā. Our behavior should be very clear. ‘Caesar’s wife must be above suspicion.’ Then it will be all right.” 

Prabhupāda said that there will always be people trying to disturb this movement, just as various demons like Aghāsura and Bakāsura came to disturb Kṛṣṇa. He reminded us of a Bombay film producer who made a film in which he depicted the devotees as drug-addicted hippies. “That Devananda, ‘Hare Kṛṣṇa film,’ he wanted to do some harm. And he is gone, finished. Nobody talks of Devananda, they talk of our movement. So if you remain strong in your spiritual activities, these Aghāsura, Bakāsura we don’t care for. But we should take precaution and counteract to reduce them. Real strength will remain from Kṛṣṇa-Balarāma’s strength. Balarāma. Balarāma means strength. Nāyam ātmā bala-hīnena labhyo. If you are not supported by Balarāma, then it is not possible. So we have got our Balarāma, Kṛṣṇa-Balarāma temple. Now in Europe we have got Kṛṣṇa-Balarāma.” 

Describing New Māyāpur in France, Prabhupāda told Saurabha and Gargamuni, “Nitāi-Gaura and Balarāma. Brajendra-nandana jei kṛṣṇa, śaci-suta haila sei: ‘He is now Śacī-suta.’ Balarāma haila nitāi: ‘And Balarāma has become Nitāi.’ That’s all. These two brothers. And devotees are very nice, 200 devotees there are. And they are taking prasādam on the open lawn—very nice. Presently they are growing vegetables sufficient for their consumption and for the Paris temple. Fresh, nice vegetables. Flowers, grains also they have got. Barley and wheat. Milk also—their own cows. So if there is milk, there is food grain, there is vegetable, so what do you want more? Enough we can grow. They have got 200 acres of land, some portion of the land they are utilizing. That is becoming sufficient for them. And if they grow the whole land, they can make good trade. Just like in Philadelphia they are producing so much milk, they are selling outside $1,500 per month.”  

Prabhupāda meant our farm in Port Royal, Pennsylvania. He praised its president, Paramānanda, describing him as “very expert” and, fondly recalling the capātīs cooked for him by Paramānanda’s wife, Satyabhāmā dāsī, he gave a broad grin. “When she brought, it was so thick. And, ‘How shall I eat this?’ But when I ate, it was so nice, soft and sweet. I ate everything.” 

Despite the grand plans and huge projects he is developing, Prabhupāda’s reflections of his recent tour revealed that his ambitions for his Kṛṣṇa consciousness movement are really quite simple and modest. “All the boys and girls are very happy. So that I want, that I live happily and chant Hare Kṛṣṇa. That’s all. We don’t want unnecessary luxury. Anartha-nivṛttiḥ syāt. Anartha should be reduced, nil—bare necessities. Anartha . . . Just like this material thing we require for preaching. That is not anartha. But when it is used for sense gratification, that is anartha. Anything for sense gratification, that is unwanted, anartha. And anything for Kṛṣṇa consciousness, that is spiritual. Ānukūlyena kṛṣṇānuśīlanam. So whatever we are using, that is not material. It is all spiritual.” 

Prabhupāda also discussed with Saurabha the proposed gift of land in Mahabaleshwar. Although Prabhupāda stuck to his decision not go there until at least October, Saurabha’s description of the place was so appealing that Prabhupāda told him to go ahead and accept it.  

Gopāla Kṛṣṇa explained that the donor, Mr. Malhotra, wanted Prabhupāda to decide after seeing it personally.  

But Prabhupāda said, “We shall go in October. So when Saurabha has seen, that is my seeing.” 

Gopāla Kṛṣṇa said Mr. Malhotra’s only condition was that he wanted us to actually develop it.  

Śrīla Prabhupāda enthusiastically said he was willing to spend several lakhs of rupees there. He said residential quarters could be built and the householders from Bombay could live there. 

* * * 

After Saurabha, Gargamuni and Gopāla Kṛṣṇa left, Mahāṁsa came in to inform Śrīla Prabhupāda that the door for his balcony was finally completed and would be fitted while he took his bath.  

Mahāṁsa Swami is a soft-spoken, mild-mannered fellow, and Prabhupāda smiled after he went out. As I finished his massage he commented to me that Mahāṁsa was doing nicely. I offered that he was very sincere, and Prabhupāda agreed. “Everyone likes him. He has no enemy. Nobody has complained against him.” 

I said, “He’s very even-tempered.” 

Prabhupāda chuckled. “Neither he has complained against anybody. He does not complain, and nobody complains against him.” He added that Mahāṁsa’s mother had been very sorry that he had joined us, but now she is very happy. 

* * * 

A low-class, tabloid-style newspaper called Blitz, has just published a disparaging article about us. Under the heading “The Ungodly Face of the Krishna Cult,” the Blitz editors have attempted to impose sinister intent into our activities here in India. So after Prabhupāda got up from his post-lunch nap and we had given him some fresh fruit juice and a newly-made flower garland, he met with Jayapatāka, Gopāla Kṛṣṇa, Gargamuni and Pradyumna in order to formulate a response. 

The article gave an overview of our projects here, deliberately slanting the facts with fallacious detail meant to fuel the speculation of our supposed CIA connections.  

Śrīla Prabhupāda was not passive about the matter. As he listened to Pradyumna read out the article, he told Gopāla Kṛṣṇa to sue the Blitz for $50,000 for their libelous accusations. 

But at the same time he retained his sense of humor. Hearing their description of our Bombay property—“In point, in Bombay, a huge plot was acquired in Juhu for rupees fourteen lakhs. They have put up a temple there with a barbed wire fence around it”—Prabhupāda said, “Yes, the barbed wire is there. No Blitz editor can go there!” We laughed as he added, “No dogs and Blitz editors allowed!” He told Gopāla to include this in his response to them.  

Every description of our activities was warped in someway or other. Pradyumna read on. “This is completely nonsense: ‘Their major concentration seems, however, to be in Orissa the land of princes and paupers. They have built a center close to our atomic energy commission complex.’ ” 

Jayapatāka Mahārāja pointed out that the “major complex” was simply Gaura Govinda Mahārāja living in a few brick and thatched huts. 

The piece went on trying to paint us as political subversives. “They reportedly met also our deputy defense minister, J. B. Patnayak, who hails from Orissa. It is understood that Patnayak has asked the district magistrate of Purī to find land for ISKCON’s Sanskrit university there. ISKCON is pursuing not only Kṛṣṇa, it has started taking interest in politics also. It has founded a political party in the United States called ‘In God We Trust’ Party. It has already contested civic elections in Los Angeles and intends to put up candidates for the U.S. Congress.” 

Prabhupāda didn’t have a problem with that. “What is wrong there? In God We Trust, this party. Yes.” 

“They are making it sound as if it is a political party,” Gopāla Kṛṣṇa explained. “They’re saying we’re using God as a front.” 

“They may say,” Prabhupāda asserted. “But we want to put forward a God’s party also. Why not? Everyone is godless party. We must push forward a God’s party. What is the wrong there? Our whole movement is to educate this atheistic godless civilization to God consciousness. That is our movement. So if we set up a party, In God We Trust, what is the wrong there? We are trying to elevate the demoralized human society to God consciousness.” 

The newspaper has somehow managed to obtain internal ISKCON correspondence, citing a letter Prabhupāda wrote from Hawaii to the GBC in May: “Now we’ve become more than the British Empire. Even the British Empire was not as expansive as we are. They had only a portion of the world, and we have not completed expanding. We must expand more and more unlimitedly.” 

Prabhupāda had a ready answer. “You also explain, that British Empire expanded by military strength, and we are expanding by Ratha-yātrā. We are expanding our empire simply by Ratha-yātrā.” 

I paraphrased a headline that had been in the New York Times. “East meets West.” 

“Singing, dancing and chanting,” Pradyumna added. 

“Yes,” Śrīla Prabhupāda smiled. “We introduce three chariots in big, big cities and conquered them.” 

I reminded Śrīla Prabhupāda of a London newspaper headline about our Ratha-yātrā. Śrīla Prabhupāda nodded. “They admitted: ‘Rival to Nelson’s Column,’ in Guardian even. So who is strong enough? We are stronger than British Empire. Simply by Ratha-yātrā we are conquering, and actually that is being done. What I have got strength? Forty rupees beginning. Simply Hare Kṛṣṇa and Ratha-yātrā, that’s all. That’s a fact.” 

The article continued with its dark hints that we were up to no good. “The Indian government has been rather slow in picking up the ISKCON signals. One reason being that the genuine Krishna devotees in the administration had been mighty pleased in the beginning with the idea of exporting Krishna consciousness to America.” 

It stated that initially action had been taken against allowing foreign devotees to stay in 1971, but that in 1975 the Home Ministry had taken a more lenient view “on the specious plea that the mastering of Vaishnava literature, the spiritual diet of the cultists, was not like learning shorthand.” 

Then, under the heading “Contrary Pulls in Government,” the article referred to the current controversy in the central government. “Lately, of course, the center has become wise, though contrary pulls in the thinking process still persist.” 

Prabhupāda was dismissive of their attempt to blacken our name. “This article, no sane man will take notice of it. No sane man will like. It is not very important article.” Still he said we should bring them into court. He asked his GBCs, “But what will be your charges?” 

“Defamation of our religious cult,” Gargamuni suggested. “Because we’re recognized by scholars as being bona fide. It says here, ‘Ungodly face of Krishna cult.’ How is that ungodly?” 

“Yes, this is the charge,” Prabhupāda said. “That very heading is a defamation, ‘Ungodly face of Krishna cult.’ This is the charge, others are subordinate. This is the main charge. We are spreading Kṛṣṇa, God, and he’s ‘Ungodly face.’ Minimizing the value of the movement.” 

As it happens, the Blitz offices are in the same building as our lawyer, Mr. Asnani, so Prabhupāda told Gopāla Kṛṣṇa to immediately send him a letter and begin proceedings. “So prepare a case for these rascals. We have got strong case. And charge, ‘Why you have made “ungodly”? Prove it. What do you know about godly?’ Charge them. So there will be discussion, long discussion, what is godly and what is not godly. Put them in the corner. ‘What do you know, rascal, about godly tradition?’ Then it will be exposed. Do, immediately do. Immediately plan to bring in the court.” 

This article renewed our fears that perhaps there may be attempts to interfere with Prabhupāda personally. He again agreed, as he had in Bombay, that perhaps he should remain in one place and have a proper guard. 

Having settled the course of action to be taken against Blitz, Prabhupāda turned to Pradyumna prabhu. He asked him if would like to personally worship the śālagrāma-śilā given by Sampath Kumar, which was still sitting on his desk. He obviously had changed his mind about sending the Lord to the Bombay temple.  

Pradyumna was readily agreeable and so Prabhupāda gave him some simple instructions. “So we can carry, and every morning just put in a siṁhāsana and tulasī and water and flower and little fruit. That’s all.” Then turning to the rest of us he said, “He has got tendency to worship.” 

“He is brāhmaṇa, paṇḍita,” Gargamuni added. 

“Paṇḍitjī,” Prabhupāda smiled, calling Pradyumna by his popular sobriquet. 

Gargamuni mentioned that Pradyumna was also training his son, Aniruddha, and Prabhupāda smilingly added, “Yes, his son will be great paṇḍita. Both of them are devotees—husband and wife; therefore nice son is born. Yathā bījaṁ yathā yoni. Yoni is the mother, bījam is the father.” 

Then Prabhupāda digressed a little, fondly recalling how his own father, following the advice of his spiritual master, always traveled with śālagrāma-śilā hanging around his neck wrapped in a linen handkerchief. “Yes. So it is safe always, kaṇṭha. My father used to carry. Wherever he would stay, gaṅga-jala, tulasī, decoration; say, half an hour business. My father was a great devotee, yes.” 

“You dedicated the Kṛṣṇa book to him,” Gopāla Kṛṣṇa recollected. 

Śrīla Prabhupāda smiled. “Yes. Because he was a pure Vaiṣṇava. And he wanted me to become like this. He was praying to Rādhārāṇī. And any saintly person would come, he would simply say, ‘Give blessings to my son that he may become a Rādhārāṇī’s servant.’ That was my father’s prayer. He never prayed that ‘My son may become very rich man.’ He never prayed like that. Actually, his ardent desire that his son may become a Vaiṣṇava and my Guru Mahārāja’s training, has put me this position. That I have admitted, later on. What is that word I have given? Hmm? Find out.” 

Gopāla Kṛṣṇa knew just what Prabhupāda meant. He quoted, “Which was later on solidified by my eternal father.” 

Prabhupāda’s eyes lit up. “Ahh! Read it.” 

Gargamuni read Śrīla Prabhupāda’s dedication from the front of the Kṛṣṇa book: “To my father, Gour Mohan De, 1849–1930, pure devotee of Kṛṣṇa, who raised me as a Kṛṣṇa conscious child from the beginning of my life. In my boyhood ages he instructed me how to play the mṛdaṅga. He gave me Rādhā-Kṛṣṇa vigraha to worship and he gave me Jagannātha Ratha to duly observe the festival as my childhood play. He was kind to me, and I imbibed from him the ideas later on solidified by my spiritual master, the eternal father.” 

As we expressed our appreciation, Prabhupāda’s features softened with natural humility and affection. “That is a fact. I got good father and good spiritual master.” 

Gargamuni contrasted that with our fortune. “We have gotten bad father, but now we have spiritual father.” 

But Prabhupāda didn’t agree. “No bad father. Unless good father, son cannot be good. Yathā yoni yathā bījam.” He added that his father had never chastised him.  

I thought I remembered him saying that his mother was always very strict and I mentioned this. 

Prabhupāda smiled. “Because he was very lenient; so mother had to be little strict for my education.” 

As the meeting broke up and everyone filed out, Prabhupāda finalized Pradyumna’s new duty with him. He told him to buy a small siṁhāsana, a pañca-pātra waterpot, and some fine linen from which he should make a small dhotī and chadar for the Lord. He was to worship Him with flowers, tulasī and gopī-candana. He referred him to the painting in Caitanya-caritāmṛtaĀdi-līlā, where Śrī Advaitācārya was depicted worshipping the śālagrāma-śilā, and told him to follow that example. 

He instructed Pradyumna, “First thing is that when you take śālagrāma-sevā, wherever you stay, this worship must go on daily. That you cannot stop. One day, if you are sick, your wife will do that. But that half an hour pūjā must continue. That you must decide. So both of you are initiated. In case you are little sick, your wife will do. In that platform you have to do it. Sevā shall not be stopped. Gradually as your son grows, he will also do it.” 

So although Prabhupāda sometimes complains about Pradyumna’s smārta-brāhmaṇa tendencies (he once said that he had saved Pradyumna from becoming a smārta) still he recognizes his good brahminical qualifications and learning and is always encouraging him to develop them. 

Just before we left his room, Prabhupāda referred to the newspaper and parliamentary commotions. “Anyway, now they are feeling the weight. That is the progress. Otherwise, if our movement would have been a trifle thing, the government and newspapers they would not have taken care. Now they are feeling that this movement is going to be more and more important, all over the world. 

* * * 

Jayapatāka Swami had a final darśana of His Divine Grace this evening before departing back to Calcutta. Along with Gargamuni Mahārāja, he heard from Śrīla Prabhupāda of the pro-active stance he is taking against all the false propaganda. Prabhupāda informed them of a letter he is writing to Mr. Channa Reddy, one of the state Governors. “I’m writing one letter to the governor that I work hard, I print my books and they are selling. And if I bring the money to construct temple, why people are envious? What is the wrong there? Rather, I should be encouraged that I am bringing so much money in India, foreign exchange, by my very, very hard labor. So why they are envious?”  

Gargamuni Mahārāja said he felt it was difficult for them to believe that a sādhu could possess so much money from selling books. 

“That may be beyond their dream,” Prabhupāda said, “but I am not so-called sādhu. I am trying to execute the orders of my Guru Mahārāja, predecessor. I am not a so-called sādhu, taking a saffron robe, begging for fulfilling the belly.” 

“They have to accept you as an international leader,” Gargamuni said.  

“I must be international leader,” Prabhupāda agreed as a matter of fact, adding that such huge sales of a single person’s books, especially philosophical and religious works, was unique in history. He laughed and said that the public generally considered such literature untouchable. Thus, his feat is even more remarkable. 

Observing that the Māyāvādī, Vivekananda, produced only one small booklet: “Thus Spake . . . ,” and that two of his own leading Godbrothers, Bon and Tīrtha Mahārājas, have not been able to produce any substantial literature, Prabhupāda said they were chalas, bluffers who make a show but have no real assets. “What is that? Bon Mahārāja’s? Institute for Indian Culture and Philosophy, but where is your book?” 

He was sharply critical of Tīrtha Mahārāja for using a picture of himself in his book with an effulgence around his head. 

Gargamuni said that in all the temples Tīrtha manages, all the ācāryas’ pictures are displayed, but only his picture has an effulgence. 

Prabhupāda was quite disgusted. “Such a rascal. He has given Prabhupāda’s picture no effulgence; his picture— effulgence. He’s such a rascal. Publicly he’s showing.” 

Jayapatāka humorously noted that his “effulgence” had to be painted on; he could not show it by natural means. 

Prabhupāda shook his head. “Could not illuminate. Remain in darkness. Effulgence in darkness. And such a shameless man. He is giving effulgence in the picture.”  

Having discussed all their practical business in their previous meetings, their conversation this evening was lighter. Jayapatāka and Gargamuni both recounted stories of their recent preaching successes in Bengal.  

Jayapatāka gave a pleasing summary of a program he recently held in Nadia district. “At one town, Beturhari, that, it is called Nakashiparathana. That’s about thirty miles north of Māyāpur. One day in advance they advertised that we were coming and we were having a public showing of the cinema and Nitāi-Gaura ārati. And they had one maidan called Library Maidan. There was like one stage there. And when we came there and I saw the police in the afternoon, we told them we were going to have a function. So they said that ‘We will send some policemen for keeping the order.’ But that night so many people came; the space could only hold 4,000, but another 2–3,000 people came, and they were turned away because of insufficient space. So they were standing on the wall and on the rooftops all around, and all you could see were people’s heads, just like an ocean.  

“I chanted, ‘Everyone please chant Hare Kṛṣṇa.’ And I chanted the full mantra three times. They chanted so loud that even two, three blocks away people thought that the heavens were shouting. It was like a thunderbolt. And the policemen said that never—even the chief minister came here once, not even half so many people came, and that was announced for one week. This was announced for one day and more people came than ever before—he said, ‘This really shows me that the people are hungry for spiritual answer.’ They have no one to lead them.” 

Especially pleasing to Prabhupāda was the news of the sales of his Bengali language book, Gītār-gāna. The sannyāsīs said that everywhere they went people were asking for it, and some devotees were selling up to 200 at a time. It was becoming so popular that when Jayapatāka went to the Writer’s Building in Calcutta on business about the land acquisition, workers there approached him to buy copies. 

Jayapatāka said that the only difficulty was that we lacked Prabhupāda’s books in local languages. To rectify this he has set up a team to begin translating the English books. The translators are Subhaga dāsa, Tatpur dāsa and a new devotee, Kishore, a free-lance writer and former honors student from Calcutta University. Jayapatāka personally reads through what they have done to make sure there are no philosophical errors. 

Gargamuni said that it was difficult to get Hindi or other Indian language translations done, and Prabhupāda agreed. “Impersonal idea is in everyone’s head. ‘God has no legs, no head.’ Simply he [the translator] has got head.” 

Prabhupāda said that even the Oriyan translation of The Topmost Yoga System done by Gaura Govinda Mahārāja, which Gargamuni had brought with him, should wait for publication until someone could check that it was up to standard. 

Prabhupāda told Jayapatāka to locate a work he had done in the late 1940s in Bengali called Bhagavāner Kathā. He had written it as a series of articles for the Gaudiya newspaper, produced by the Devānanda Gaudiya Matha. 

Unpretentiously he said, “They were so popular that the report was that the readers of Gaudiya were only hankering after that Bhagavāner Kathā. After reading that they will throw away. Other articles, they were not interested.” 

“So always your writing, people were attracted by,” Jayapatāka Swami said appreciatively. 

“Yes, that is a fact,” Prabhupāda said modestly. “Even my teachers were attracted in school days. In my matriculation class I wrote some essay and I got out of 100, 85 marks. But the teacher came to the class, ‘Who has written this?’ So I stood up, and he thanked me, ‘Yes, it is very nice.’ He especially came to thank me for that essay.” 

And the appreciation of his work by those in authority continues. Jayapatāka Mahārāja said he had shown the film As Brilliant as the Sun, which shows the production and distribution work of the BBT, to Tarun Kanti Gosh and another minister. “When they saw that, then after, for ten minutes, all they could say was how Prabhupāda is empowered by Lord Gaurāṅga.” Jayapatāka then queried whether Gītār-gāna could be translated into Hindi.  

Prabhupāda, however, pointed out that it would be difficult because it is the Bhagavad-gītā as gāna, or poetry that can be sung. 

Jayapatāka said that his ambition was to make the Gītār-gāna so popular that it would be sung at every gathering. “When we can hear over the loudspeakers Gītār-gāna being sung, then we will feel very happy. When the public begin to recite Gītār-gāna at their functions, like they’re doing this Tulasidasa Rāmāyaṇa, if they start that in Bengal, Gītār-gāna, then it will be a big success.” 

Prabhupāda commented that the reason that Tulasidasa’s Rāmāyaṇa was popular was because there is very little literature available in Hindi. Otherwise, he didn’t have a very good opinion about it.  

When Jayapatāka Mahārāja suggested that it could be translated by a Gauḍīya Vaiṣṇava and its philosophical errors corrected, Prabhupāda dismissed it. “Why? Gauḍīya Vaiṣṇava has immense literature. Why they should bother with Tulasidasa? By reading Tulasidasa’s Rāma-carita-mānasa, in my experience, I’ve not seen a single man has come to the spiritual platform. I have not seen a single man.” 

The conversation meandered as Śrīla Prabhupāda recalled his time in Jhansi in the 1950s where he had initiated his first disciple, Acarya Prabhakara, with the harināma, and set up the League of Devotees, his first attempt to establish his preaching on an institutional level. Prabhakara had arranged for a big building but the then-Governor’s wife, Mrs. Lilavati Munshi, wanted the building for her own purposes. So she used her influence and pressured the building’s manager by threatening to revoke the licence for his cinema when it came up for renewal. Prabhupāda told us that he could have fought it because he had many lawyer friends, but he decided it wasn’t worth it. He didn’t want to put the manager into difficulty, and so he left Jhansi and went to Vṛndāvana, leaving his Deity of Lord Caitanya at the Keśavajī Gaudiya Matha in Mathurā. 

Ironically, Mrs. Munshi had come begging to Śrīla Prabhupāda twenty years later. “That lady came to me in Bombay several times. ‘You take my press. You have got so many publications.’ So I said, ‘I can take your press. I have got money. But what shall I do with it? It is letterpress. Now printing is done by offset.’ That press, Associated Press, is very good press. They got so many government contracts. The whole telephone guides were printed there. But because it is letterset press, it is costly. The government got offset press, cheaper price, so that contract was cancelled. So for her nefarious activity she is punished. Her husband died. She has no more importance. And she was one of the trustees of Bharatiya Vidya Bhavan; so she was exempted. Now she’s an ordinary woman. Press is not working.” 

Prabhupāda then recalled with a smile how Gargamuni had obtained the mimeographs in New York to begin printing the first editions of Back to Godhead for his newly-formed ISKCON. “The first machine introduced by you, yes. Then other machines came. I did not know, but I was thinking that if some typist would hear my tapes and type—I was thinking like that—expert typist. Here, tape recorder, you hear something and then type. Like that. And this machine, automatically, you hear and type, hear and type. This is the advancement on that idea—dictaphone. Nowadays everyone is using. The doctors dictate prescription. The doctor, instead of sending note, he dictates for such and such patient, ‘He should receive this, take like that.’ That is recorded. Another, another, and immediately taken and the compounder hears and . . . No writing.” 

Prabhupāda’s comments affirmed once again that he was always a forward-thinker, adaptable and able to use anything in Kṛṣṇa’s service for spreading Lord Caitanya’s movement.  

Jayapatāka grinned. “Actually you are dictating the prescription for the whole world.” 

Prabhupāda smiled back. “Yes. Bhavauṣadhāc chrotra-mano-’bhirāmāt. And prescription is so sweet it pleases the ear and the heart. That is stated in the Bhāgavata: bhavauṣadhāc chrotra-mano-’bhirāmāt. It is medicine for this material disease. At the same time it is so pleasing to the ear and the heart. This is the very word, bhavauṣadhāc chrotra. Śrotra means aural, śrotra-manaḥ, and mind; mano- ’bhirāmāt; abhirāma, pleasing.” 

Their meeting ended on that pleasant note, with Jayapatāka Mahārāja promising to let Śrīla Prabhupāda know when the monsoon rains end so that he can firm up his plans for returning to Māyāpur. 

August 22nd, 1976

Although Śrīla Prabhupāda is still not going out for his morning walks, he is going down for the greeting of the Deities and guru-pūjā. He is not giving class however. 

* * * 

Prabhaviṣṇu dāsa, a soft-spoken Irish member of the Indian Library Party, is  here. He has been distributing full sets of Śrīla Prabhupāda’s books to the libraries and schools down the east coast. Śrīla Prabhupāda received him after his morning rest. He is very pleased with the success Prabhaviṣṇu prabhu is meeting. Also present was Maṇihāra dāsa, a tall, gregarious Englishman, who has just come to India from Europe. 

Mahāṁsa Swami walked into the room durng their meeting, beaming with satisfaction. He showed Prabhupāda a copy of this morning’s Sunday Deccan Chronicle, the most widely-distributed English language newspaper in this area. It carried a full feature on ISKCON and the temple opening. Śrīla Prabhupāda had Maṇihāra read the article aloud. It  was one of the best written articles about our Society to date and began by explaining that although man has progressed from barbarism to civilized life, and his search for knowledge has progressed beyond the boundaries of earth to ponder the question of life on Mars, the mystery of God still baffles him. The author of the piece declared that this search for God has been going on throughout the ages. He said that to know God is to know the truth in all things, in all forms, in time and in space.  

“The destiny of man is unity with God,” Maṇihāra read out, “for man is essentially inseparable from God. It is this knowledge which helps man to attain the state of eternal satisfaction or mokṣa. But for self-knowledge, mokṣa would be impossible. And self-knowledge would be impossible of attainment but for those divine messengers who throw light on the path of our lives. Whenever true knowledge, spiritual knowledge, begins to vanish from the face of the earth and tends to lapse into oblivion, the divine messengers revive that knowledge and nourish it with the vitality of their own experience. These divine messengers seek to awaken man to the knowledge of his real heritage. One such divine messenger is His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda.” 

Prabhupāda grinned, appreciating the eloquence with which the author set the groundwork for the article. It was quite a contrast to what we heard yesterday. “We should send this to Blitz,” Gargamuni Mahārāja said. “Because they have said ‘ungodly,’ and he is saying ‘divine messenger.’ ” 

“Yes. You please send this,” Prabhupāda said. “Get some copies and send this rascal editor Karanji.” 

As the article went on to describe the practices of Kṛṣṇa consciousness, Prabhupāda noted with particular pleasure the mention of ISKCON’s acceptance by scholars and theologians as “a genuine and important spiritual movement.” A brief, but comprehensive, overview was given of chanting, the daily practices in the temples, book distribution, Ratha-yātrās, the Dallas gurukula and the farming projects. Prabhupāda liked that it especially mentioned our protection of cows.  

Then the article focused on our Indian projects, mentioning Māyāpur, Vṛndāvana and Bombay. It said that Kurukṣetra was “the site of a three-crore rupee international Sanskrit university.” Noting that it will be sponsored by Alfred Ford, the nephew of Henry Ford, it declared that this will serve as a “cultural gateway to India for the people of the world.” 

Describing ISKCON Hyderabad the article said, “The magnificent Śrī Śrī Rādhā-Madana-Mohana temple at Nampally Station Road, inaugurated by Swami Prabhupāda, will serve as a center of the cultural, spiritual, educational and social activities given to uplift the lives of people here. According to Śrī Mahāṁsa Swami, the president of the Society here, the devotees will hold seminars in colleges, factories, business centers, universities, schools, etc., to teach the techniques of spiritualizing the day-to-day life. Deity worship accompanied by the constant chanting of the holy names will be a special feature at the center. Besides, there will be daily classes in Sanskrit, Bhagavad-gītā, Bhāgavatam, and the Upaniṣads. There will be a Vedic library consisting of Swami Prabhupāda’s books and various books on comparative study of religion. A cassette library will be a special feature here. Devotees will travel into towns and villages and do saṅkīrtana for the uplift of the masses.” 

There was also a mention of the pending farm project down here. But the most satisfying section referred to Śrīla Prabhupāda’s writing: “Swami Prabhupāda’s most substantial contribution, however, is to be found in his books, a veritable storehouse of knowledge and wisdom. He has written more than 50 books so far, explaining the principles of Kṛṣṇa or God consciousness in a logical, practical, and scientific way. Through his books people are understanding the eternal wisdom of the ancient Indian scriptures. That ISKCON has made a significant contribution to the intellectual, cultural, and spiritual life of contemporary man is obvious from the fact that people of all ages and . . . ” 

Prabhupāda interrupted, giving one of his little sideways nods of ascent. “A very important article,” he said. Noting that it details everything, he told Gopāla Kṛṣṇa to purchase more copies in order to help prepare the case against Blitz.  

Maṇihāra continued reading: “ . . . and of varying degrees of education and from many walks of life, students, teachers, scientists, servicemen, laborers, and professionals—indeed numerous race, creeds and nationalities—are attached towards it. The unifying characteristics that brings such diverse individuals to Kṛṣṇa consciousness are high ethical standards and a sincere desire to understand spiritual truths. To make a pleasure-loving and easygoing Western youth to shed his fashionable dress and make him give up his dearly cherished beefsteaks, wine and women, cannabis and LSD, and don the saffron robe, shave his head, hold the daṇḍa, and chant Hare Kṛṣṇa, is no mean achievement. That ISKCON has made thousands of Western youths perform this seemingly impossible task is an eloquent testimony of the impact it has made on the life of the contemporary West. ISKCON does offer to the modern man a haven of refuge from the complexity of anxiety of present-day life. The society has indeed set before itself a noble and laudable ideal . . . ” 

Prabhupāda smiled at the irony. “When the Englishmen were ruling over this country and Gandhi had to do so much labor, his life sacrificed, some way or other they were gone. Now the same Englishman is working here as book distributor, who was our ruler. So whose achievement is better—Gandhi’s or mine?” 

We all agreed: “Yours.” 

“And one Englishman is giving me massage,” Prabhupāda laughed, giving me a glance. “This rascal criticizing. But they have come to me for money? They are poor, or they are illiterate fools? They have come to me for money or some material gain? No. Unless they are convinced about the spiritual gain, why they should give me such service? They have no eyes to see.” 

Prabhupāda indicated that Maṇihāra continue reading. “The Society has indeed set for itself a noble and laudable ideal, producing men and women of high character, sincerity, and God consciousness.” 

Śrīla Prabhupāda sat back, full of pleasure. “Send this rascal.” 

Gargamuni assured him. “Yes, this shall be sent. And also to Om Mehta.” 

“He knows you, Gargamuni,” Prabhupāda said. “Yes. Say, ‘You have mentioned several times my name, so for your benefit, and to open your eyes, I am sending you one article. Please read what ISKCON is doing.’ Simply write this.” 

Gargamuni said that since he had to go to Delhi, he would personally deliver it to the Blitz office. 

Prabhupāda focussed once more on book distribution. He was eager for more association with Prabhaviṣṇu and Prabhaviṣṇu was eager for his. Prabhupāda was pleased to hear that both the books and his disciples were being well received wherever they went. He advised Prabhaviṣṇu how to stay fit for his service. “Keep your health nice, because Indian climate sometimes does not suit. Eat simple things. Fruits, vegetables. Don’t be miser in the matter of . . . But don’t eat voraciously. Eat sufficiently, nutritious. Vegetable, fruits, very innocent, little milk. That’s all.”  

His next suggestion made Prabhaviṣṇu raise his eyebrows and laugh a little in mild apprehension and surprise. “Even if you don’t eat these foodgrains, that is preferred, better. Vegetable and fruits and milk, that is sufficient nutritious. There is no question of disease. But for our tongue taste we eat so many cooked food, but if we eat vegetables, boiled vegetables and fruits and milk, ah, it is sufficient. Ekādaśī, daily ekādaśī. And these peanuts, a few grains. Not much. That is also nice. Cashew, peanut, yes.  

“So thank you very much. You are working so much for Caitanya Mahāprabhu’s mission. Yāre dekha tāre kaha kṛṣṇa-upadeśa. Bas, you become a guru. Actually you are doing the guru’s work. ‘Here is a message from Kṛṣṇa. Please take it.’ Bas. Simple. Yāre dekha. And whomever you meet, tāre kaha kṛṣṇa-upadeśa. Either you speak personally or give him a book.” 

Maṇihāra had a copy of the most recent Hare Krishna Explosion with him. This is a newspaper Mahāṁsa Swami produces and publishes here in Hyderabad. Prabhupāda thumbed through it and something caught his eye. “What is this Kṛṣṇa crossword?” he asked mildly. “This is gambling.” 

We were all surprized. I asked, “Oh. Crosswords are gambling?” 

“Yes,” Prabhupāda said. 

Maṇihāra also couldn’t quite see the connection. “Gambling?” 

Prabhupāda looked at us innocently. “Is it not gambling?” 

“They give clues and it’s to make you think,” I said, failing to understand the point. 

“But there is prize,” Prabhupāda said, revealing it. 

Maṇihāra didn’t think our paper was offering a prize, but Gargamuni confirmed that other newspapers do offer prizes. 

Prabhupāda analyzed it for us. “So they work; originally it began for prize. Otherwise, these karmīs, why they shall waste their time? They wanted some prize.” 

I explained that sometimes they simply print the names of the winners in the following issue, but Prabhupāda said that “winner” means there is a prize. “Anything of these four prohibited regulations should not do. Yatra pāpaś catur-vidhā, four kinds of pāpa—sinful activities. From the very beginning, because I introduced this, no catur-vidhā, four kinds of pāpa, therefore our Society is now so respected. From the very beginning we are following to keep these principles in forefront. This is appreciated by anyone. Even he is himself a debauch, he’ll appreciate. It is so nice thing. A person may be a big drunkard, but he’ll never like to see his son drunkard. That is natural.” 

Gargamuni grinned and said that although his father smoked, he told him not to smoke and I said that my father did the same thing. 

Prabhupāda chuckled, hypothetically paraphrasing our parents: “‘When you are older, you become a debauch—but don’t become now!’ If it is a good thing, why older and younger?” 

He said that such a reaction was natural. “These things are not good. They know it, but they are habituated. But they do not like that son should be habituated.” 

He turned to Gargamuni and said, “Your father predicted about Brahmānanda that ‘This boy will be a saintly man.’ Yes. He’ll not be a karmī. From the beginning he could understand. How did he understand?” 

Gargamuni explained that Brahmānanda never had business tendencies. “He was an intellectual. He used to read a lot and he was interested in religion. In college he took courses in religion.” 

Prabhupāda reminisced, “And when he first came to me, he expressed that ‘I was searching this institution. Now I’ll join.’ And he was getting at that time 400 dollars?” 

“Yes. A school teacher,” Gargamuni added. 

“Yes. So he was paying everything almost, keeping little money.” Turning to us and indicating Gargamuni with a tip of his head and a smile, Prabhupāda added, “And then he brought him.” 

They shared some remembrances about ISKCON’s early days in New York, about how Gargamuni sold the first Back to Godheads on the street from a pushcart. 

Prabhupāda laughed as he recalled how he boldly accepted Brahmānanda’s idea to print the magazine in Japan, even though the minimum order had to be 20,000. “So I said yes. 500, 1,000 we were selling, and he proposed 20,000. ‘Yes, you order.’ Now, two million.” 

Prabhupāda said that Tamal Krishna on the west coast gave the impetus for distribution. “Then we got encouragement. . . . Anyway, Kṛṣṇa is giving us encouragement.” He said that people in general have a natural tendency to avoid religious and philosophical books.  

Prabhaviṣṇu pointed out that, in contrast, people in India are very respectful when they see that a white man has taken up the Vaiṣṇava religion.  

Prabhupāda nodded, recalling the Chief Minister’s statement at the temple opening, who said that the rise of our movement was “a reversal of history.” 

“So that was my policy,” Prabhupāda told us. “That I shall go America, and if the Americans become devotees then these rascals will be automatically. Here they could not appreciate. When I wanted to start this movement, they refused to give their son. ‘Swamijī, what benefit there will be by becoming brāhmaṇa, by devotee? They have to earn their livelihood.’ Spiritual culture is in India practically rejected. They are convinced with the idea that for spiritual culture we are so much behind this material. That is their full conviction.” 

Maṇihāra took the opportunity to clear up the answer to a question he had about the specific benefit someone gets when they take prasādam. 

Prabhupāda told him that by eating one is getting mercy. “Eating nobody will refuse. So by eating he is being favored by Kṛṣṇa. This is the process. You understand Bengali? Kṛṣṇa baḍo doyāmoy, He’s very merciful. Koribāre jihvā jay. We are accustomed to eat, go to the restaurant, go to the hotel, go to here and there, at home and so on. Simply eating, eating. So this is jihvā lampaṭa, prostitution of the tongue. Just like a woman prostitute is not satisfied with one man, similarly, our tongue is like a prostitute—it is not satisfied with simple foods. There are prostitution of three things: prostitution of the tongue, prostitution of the belly and prostitution of the genital. Three kinds of: jihvā-udara-upastha-vegam, straight line. So to stop this prostitution is to control the tongue. The tongue prostitution means he wants to eat varieties of foodstuff. Kṛṣṇa is so merciful, ‘All right, you eat varieties of prasādam.’ Then tongue prostitution is controlled and naturally the belly and the genital controlled. Kṛṣṇa baḍo doyāmoy koribāre jihvā jay. To own victory over the tongue, He has given varieties. . . . Therefore all nice things should be offered to Kṛṣṇa and then take prasādam. They will be benefited. If you do not give tongue Kṛṣṇa prasādam, then the tongue will dictate, ‘Why not go to the restaurant?’ So this is the process. Give everyone nice prasādam. His tongue will be conquered and he’ll be conquered. He’ll be able to conquer over the prostitution of the senses, and then he’ll become a devotee.” 

Throughout the conversation, Mahāṁsa was in and out, busily arranging the initiations scheduled for mid-morning. He produced a list of five candidates that he had approved for first initiation and informed Śrīla Prabhupāda that there was another five girls who also want to become Prabhupāda’s disciples. Four of the girls—Meera (the youngest at 14 years), Shaku, Citra and Gita—are daughters of Dr. M. K. Misra, a retired army lieutenant-colonel; the other girl, Vasanti Jyoshi, is her daughter-in-law. Dr. Misra became a life member in 1974 and since that time all the girls have been regularly helping to sew Deity clothes and do other services, as well as enthusiastically attending the temple programs. They even made the full set of Deity outfits which were offered for Śrīla Prabhupāda’s vyāsa-pūjā. Mahāṁsa said he had decided to make them wait for another month because they were still drinking tea and coffee until yesterday. 

But Prabhupāda decided to show them some special mercy. If they promised to give up their bad habits, he said they could be initiated today. “If they have promised, we shall give. Simply you don’t break promise. You have promised—do it, that’s all.” 

Mahāṁsa had a further concern about the girls. Some of them are young and unmarried and, he said, they may end up marrying men who are not devotees. 

Prabhupāda was not concerned. “But she can chant and observe the rules and regulations—what is that?” 

“Even if her husband does not follow?” Mahāṁsa asked. 

“That does not matter,” Prabhupāda said. “It is individual. My sister, while she was married, her father-in-law’s house, they were all eating fish. So a new girl, ten years, eleven years old, so she was given this foodstuff with fish and everything. So she was crying. So her mother-in-law asked, ‘Why you are crying?’  

“ ‘No, we do not touch all these things.’  

“She immediately arranged special cooking for her. So her husband and other members they were taking fish, but she never touched. She never touched; she does not know what is fish. If one wants to keep oneself pure, he or she can keep herself pure in any circumstances.” 

Prabhupāda then turned his attention once more to glorifying the efforts of his book distributors. “So Kṛṣṇa will recognize your service. It is stated in the Bhagavad-gītā, na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ. You are distributing this knowledge, so you become immediately recognized, very dear servant, very confidential servant of Kṛṣṇa. He says personally, na ca tasmān manuṣyeṣu. ‘Amongst the human beings those who are doing this preaching, nobody is dearer than these persons to Me—anyone.’ You have read that?” 

With Prabhaviṣṇu’s confirmation that he had, Prabhupāda went on. “To be quickly recognized by Kṛṣṇa, this is the shortcut process. He never says those who are sitting in a secluded place meditating or chanting, doing nothing, He never says that, ‘They are My very dear devotees.’ But those who are preaching—na ca tasmān manuṣyeṣu kaścin me. Just like government takes more care for the soldiers, especially when there is fighting. They are giving life for the state. So their comfort—first consideration.”  

The clash of karatālas and strains of kīrtana from the temple room signaled that the devotees were waiting for Śrīla Prabhupāda to preside over the initiation ceremony. Yet Prabhupāda ignored this. He was awaiting the Minister of Endowments, Mr. Raju, who was due to arrive at 10:30 a.m. He continued discussing the state of the British Empire, or rather what’s left of it.  

The Minister finally arrived, a little late, but with the news that he had arranged for Śrīla Prabhupāda to address some of the ministers of the Andhra Pradesh state government at his home. Unfortunately the Chief Minister would not be able to attend, but Prabhupāda was still pleased and agreed to go there at 4:00 p.m.  

As everyone except myself and Prabhaviṣṇu departed from his room, Prabhupāda prepared to go down into the temple. He poured a few drops of water into his left palm and rubbed a small ball of gopī-candana into it to make a paste. He then applied the tilaka to his forehead. Carefully scraping the remaining paste onto the edge of his palm he then looked over to me, lifted his hand up and nodded towards the transcendental remnants. “Take it.”  

Once before in Vṛndāvana His Divine Grace had extended to me the same privilege and I felt honored. As Prabhaviṣṇu looked on, smiling with what I took to be transcendental envy, I gratefully came forward, scraped off the residue tilaka from Prabhupāda’s hand, and applied it to my own forehead. Prabhupāda rose from his seat and we followed him down to the temple room. 

* * * 

In his lecture Śrīla Prabhupāda explained, “Every human being must be initiated in Vedic culture, to make his life fulfilled, successful, because we are born animals.” 

He stressed the responsibility of spiritual life, and perhaps because of the girls, he put a little extra emphasis on giving up intoxicants. “So some of the devotees who are now eager to accept the spiritual life very seriously, and they have come to take initiation, this is the first initiation. Now they have to promise that they’ll give up four sinful activities. If you indulge in sinful activities there cannot be any spiritual advancement. That is not possible. Just like here there will be fire. If you favorably ignite the fire, it will be blazing. But if you ignite the fire and pour water at the same time, then there will be no blazing fire. Similarly, to advance in spiritual life and at the same time indulge in sinful activities will not help us.  

“The basic principles of sinful activities are mentioned in the śāstra—striya, sūnā, dyūta, pāna. Pāna means intoxication, including chewing pan and drinking tea. Chayapāna. So one has to give up this pāna. And drinking, smoking, drinking tea, chewing pan should be given up. Pāna. This is one of the pillar of the sinful activity. And meat-eating—meat, fish, eggs, they should be given up. And gambling, dyūta, pānadyūta, that should be given up. And avaidhastri-saṅgi should be given up. In this way, if you become cleansed, then . . . Just like if we get dry wood, then the fire ignites very easily. If we get moist wood, then it takes some time. So voluntarily we should give up these sinful activities. Then spiritual advancement of life will be very quick.” 

Beyond the following of these regulations and the chanting of a minimum of sixteen rounds, Prabhupāda stressed the inner meaning of what it means to be a devotee. “Always pray to Kṛṣṇa, that ‘Kṛṣṇa, I have taken shelter of You. Kindly guide me.’ And He is prepared to guide. He says, ‘If a devotee surrenders and wants My guidance . . .’ He says, teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ/ nāśayāmy ātma-bhāva-stho jñāna-dīpena bhāsvatā. So Kṛṣṇa is always ready to help us provided we are eager to take His help. Then jñāna-dīpenabhāsvatā. When Kṛṣṇa takes charge of making you enlightened in knowledge, who can be better person of knowledge, man of knowledge, or wise, than a devotee? . . . And as soon as you understand Kṛṣṇa, you become liberated immediately.” 

Urging everyone to visit the temple daily and see the Deity form of Lord Kṛṣṇa, he said that Kṛṣṇa consciousness was not at all difficult. “I think everyone can offer a flower, a little fruit. Even if you do not offer, just come here, see the Deity and take the impression within your mind and offer obeisances. Just see. And chant Hare Kṛṣṇa. Everyone, there is no restriction. So that is our request. We have opened this branch in your city, it is a very prominent place. You can come and take the advantage.” 

The new initiates then came forward to receive their beads and names—all except the girls, who sat by the side of the yajña, sobbing and crying. Dr. Misra had decided that they were too young and unreliable to make such a commitment and thus she stopped them, despite Prabhupāda’s willingness to accept them. 

A sannyāsī from a local village then stepped forward and offered a special kind of guru-pūjā to Prabhupāda. He had wanted to come to offer his worship to Prabhupāda on his vyāsa-pūjā day but had been unable. 

The pūjā completed, Prabhupāda returned to his room, leaving the igniting of the fire and other formalities to Harikeṣa Mahārāja and Pradyumna. 

* * * 

Before his lunch Prabhupāda spoke for a short while with the Minister of Endowments. A slightly built fellow of shorter physical stature than Śrīla Prabhupāda and sporting a large white moustache, he was unassuming and well-intentioned, and eager to hear what ideas Śrīla Prabhupāda has for preserving and raising the spiritual and cultural values in the State.  

Prabhupāda verified that the devotees had given him a copy of the Sunday Chronicle and told him, “Everyone is reporting about us very nice, and still there are some envious persons, they are creating doubts about us.” 

The minister reassured him, “They cannot create any doubts, Swamijī, as long as you are establishing the equality of man in the eyes of God, only one God. That is being done, I think.” 

Prabhupāda agreed. “Yes, we have no discrimination.” He then quoted the verse samaḥ sarveṣu bhūteṣu and told Mr. Raju that all man’s anxieties stem from one mistake—accepting the body as the self. “Sadā samudvigna-dhiyām asad-grahāt. On account of asat. So this is going on all over the world, simply anxiety. They have created United Nations, but where is the United Nation? The people go there with anxiety, that’s all. And come back again with anxiety. Because their asad-grahāt remains. The Indian is thinking, ‘I am Indian, this body.’ And the American is thinking, ‘I am American,’ and the Pakistani is thinking, ‘I am Pakistani.’ So asad-graha is there. So how the anxiety will go away? But they do not know this. There is no education.” 

“The persons who are governing, they are in the darkness. So how, by change of government, there will be change of situation?” And he informed the minister of his statement that had been printed in the Melbourne Age that the UN was an assembly of barking dogs. They simply fight, he said, and hence there can be no peace. 

Mr. Raju was submissive to Śrīla Prabhupāda, and asked what he could do for the devotees in Andhra Pradesh. 

Prabhupāda answered simply. “You become guided by Bhagavad-gītā. Brāhmaṇas means they are teachers. Paṭhana-pāṭhana-yajana-yājana-dāna-pratigrahaḥ. So every temple should be educational center, and the brāhmaṇas should be engaged. They should be properly educated and they should teach others also. In this way, temple means education in spiritual life. And actually spiritual life is life. This material life, the bodily conception of life, is dead life.”  

Citing the example of the vulture, which flies high in the sky while only looking for dead bodies on the ground, he compared it with modern civilization. “These aeronautics, they went to very high, suppose they went to moon. But after going there they find, ‘Where is Moscow? Where is this?’ The same vulture business. So this Kṛṣṇa consciousness movement is the only hope to give relief to the human society. So everyone should cooperate with this movement. Unfortunately, there are so many envious persons, they are writing against us, talking against us. They should be envious: because they want to exploit, keeping the people in ignorance. So our preaching is very difficult task, still we are trying our best.” 

Mr. Raju empathized with Prabhupāda. “That’s what I find, Swamijī. My work is also very difficult. We have about 30,000 temples in this state, properties that have temples, interest in temples . . .” 

Śrīla Prabhupāda however, wasn’t complaining, rather merely stating the fact. He offered Mr. Raju his solution: “If government takes our advice, we can give them advice how to organize, how to utilize.” 

Mr. Raju was positive. “Definitely. We want a scheme. Definitely. Fortunately, it is the land of this Kṛṣṇā and Godāvarī [rivers]. It is a sacred land. We are finding everywhere there has been some kind of ups and downs. It has been studied.” 

“It is the government’s duty to settle up,” Prabhupāda told him. “But they must know how to settle up. If they do not know then they cannot do anything.” 

“No, we want guidance,” Mr. Raju assured him. 

“That guidance we can give you,” Prabhupāda responded confidently. “Because we have taken the brāhmaṇa’s position. The brāhmaṇa’s duty is to give guidance to the kṣatriya. Government means kṣatriya. So if the kṣatriyas take guidance from the brāhmaṇa and they try to execute, then everything will be all right. 

“So we can give you sufficient guidance provided you accept it,” he added with a smile, making everyone laugh. 

When the minister mentioned Tirupati, Prabhupāda took the opportunity to speak directly about what he sees as the defect in the government’s approach to the utilization of its wealth. “Now the thing is that, say, for Tirupati, it has got biggest income. But I understand that this income is being engaged for industrial purpose.” 

Mr. Raju was quick to assure him that the funds were not being improperly spent. “But just one thing, let me explain Swamijī. We are not directly giving to industry. What we are doing is we are depositing in a fixed deposit in certain banks, getting the highest interest. That interest we are utilizing for Sanskrit studies, Vedic studies, etc. We invest in your bank, but bank shall invest in a productive industrial purpose—we put a condition. The interest that comes we utilize only for religious purposes, like, as I said, the dharma-pracāra, veda-pracāra, all that we are doing.” 

“So, I have taken this veda-pracāra,” Prabhupāda told him. “Why not come and join with us?” 

And when the minister said that he definitely would, Prabhupāda told him that the work done so far, all around the world, was only a single-handed effort. If the government came forward to join with him, at least ten times that amount could be done. 

Mr. Raju stressed his sincerity in wanting to work with Prabhupāda. He said he had not wanted to simply waste Prabhupāda’s valuable time; rather, he has been studying his words and actions. “Therefore I have found that your aims are what we have been thinking of for the society.”  

He also said that they had already begun to implement a program of veda-pracāra; however, it was a little different from Śrīla Prabhupāda’s. They have discovered there are about 300 veda-paṇḍitas in the state, most of whom want to stay in their villages. So they are encouraging them to meet together and chant the Vedas for one or two hours each day. 

Śrīla Prabhupāda was a bit dismissive that such a program could be successful. He said that even if they got one or two persons interested, it could not work. The recognized process was given by Lord Caitanya. “What is that? Guru more mūrkha dekhi’ karila śāsana. [Lord Caitanya’s Guru Mahārāja] has said, ‘You are rascal, you cannot read Vedas and Vedānta. You are rascal. You chant Hare Kṛṣṇa.’ 

“So He’s Kṛṣṇa Himself,” Prabhupāda said. “He’s neither rascal nor fool. But He represented the rascal and fools that who will read Vedānta. Everyone is after this Veda, but student will come to study Vedānta. That is not possible in this age. You see? Maybe somebody interested, but generally they’ll not come. Even if one is born in the brāhmaṇa family, he is no more interested.” 

“May I submit, Swamijī,” Mr. Raju interjected, “therefore what we did was, these 300 people, if they chant, 300 rupees for a dāna-paṭha, and 200 rupees for him and 100 rupees a . . .” 

“No, no,” Prabhupāda shook his head. “Brāhmaṇa, why he will take money?” 

“No, we are giving it as dakṣiṇā,” Mr. Raju replied. 

Prabhupāda wasn’t so naive. “Because you are giving dakṣiṇā, therefore they are chanting. And you stop that dakṣiṇā, nobody will come.” 

Mr. Raju laughed. “True. You are correct.” He said they were giving 100 rupees to a man to teach his own child, and 40 rupees for the child. 

“When the 100 rupees will not be sufficient,” Prabhupāda said skeptically, “they’ll give up.” 

Apart from that, he said that giving money to chant simply was not the process. “Caitanya Mahāprabhu’s process should be taken. As Caitanya Mahāprabhu represented Himself that ‘I am fool.’ He is not fool, He’s representing the fools of this age. So if we take that process, it will be successful.”  

Mr. Raju nodded in agreement. 

Prabhupāda said, “Let them come in the temple and there may be sumptuously offering of bhoga. Let them chant and take prasāda. In this chanting, illiterate–literate, rascal–fool, lower–higher, everyone can join. And give them prasāda. See the effect. Kalauśūdra-sambhavaḥ. The Vedas are meant for the brāhmaṇas. So there is no brāhmaṇa practically; neither there is training of brāhmaṇas. Brāhmaṇa means he must speak truth. And if you ask nowadays anybody that ‘You don’t speak lie, you speak truth,’ he will laugh, that ‘What a rascal this is. By speaking truth one can live nowadays?’ he will say. So where is brāhmaṇa? A brāhmaṇa is so simple that if you ask him about his secrecy, he’ll tell you, ‘Yes, this is . . .’ ” 

As an example of truthfulness he cited the story of the disciple of Gautama Muni, who was once asked by the Muni, “Who is your father?”  

“He said, ‘I do not know.’  

“‘Go to your mother.’  

“He went to the mother. Mother said, ‘Oh, my dear son, I do not know.’ He was a prostitute’s son.  

“So he came to Gautama Muni and said, ‘Sir, my mother does not know, I do not know.’  

“So he said, ‘You are a brāhmaṇa. Because you don’t keep any secrecy, you are brāhmaṇa. I’ll initiate.’ ” 

“So it is not the birth, but the quality—truthful. But these qualities will come when you make him a devotee. So this process should be taken, how to make him a devotee. And the easiest process of making devotee is let them come to the temple, chant Hare Kṛṣṇa mantra and take prasādam. Then gradually they’ll become. I began this movement on this. Very simple. And they have come. I never asked them to study Vedas in the beginning. What they’ll read Veda? What do they know? But if you take this process it will be very quickly successful. And then literature; I never gave them literature. I have got about 80 books. Not that in the beginning I asked them, ‘Come here and read books.’ No. ‘Chant Hare Kṛṣṇa and take prasādam.’ Now they are interested in reading books, in publishing them, in selling them and everything. They are doing everything. So if you take the authorized program, it will be successful. Otherwise, it will not be successful.” 

Mr. Raju didn’t need any convincing. He has observed the events of the last few days and is greatly impressed. He also realized why things are so successful. “And how long the Swamijī will be here? I’ll take up the program. We will.” 

Prabhupāda said that he was always at Mr. Raju’s service, and told him the key was to have a competent person to implement the program and to induce others to take it. 

Mr. Raju was eager. “Therefore our training has to be started perhaps here. Some of those people who could go. These are all the ideas of course. If you could give an impetus, that’s exactly what I wanted—take advice from you. Now if a center is established, what we lack very badly are those people who can competently take up this work in the whole state. The temples are there, the funds are there, organization is there. Men who are, as you say, the real brāhmaṇa, who could go and preach this, we are lacking. We are lacking. And he has to be trained, and the right training you are giving. Anywhere I see your men are . . .” 

“So we can give men,” Prabhupāda offered. 

Mr. Raju said that a training institute should be started because even in his own department they were suffering for want of properly trained personnel.  

Prabhupāda told him that was because the real culture is lost, and when Mr. Raju mentioned a couple of organizations that they had already approached for help, Prabhupāda revealed why the culture was lost. “How long they can go on with false pretense? These people, they have no idea what is spiritual life. It is a profession for collecting money. We do not like to criticize . . . Bharatiya Vidya Bhavan, Kanayalal Munshi, he did not believe there is life after death or he did not believe there is Kṛṣṇa, fact. This is the founder, so what is their knowledge? And Vivekananda made Nārāyaṇa daridra. 

“So this is their manufacturing ideas. They have no sound knowledge, vacant. They are misled themselves, and they will mislead others. This is going on.” 

Just in case Mr. Raju might think that he was being too harsh, Prabhupāda modestly but firmly supported his claim with sound reason. “But if you say that, ‘You are the only man?’ I can say, ‘Yes, I am the only man at the present moment.’ You believe or not believe. And why? Because I am following Kṛṣṇa’s instructions, that’s all. I do not touch anything. That is our process. What Kṛṣṇa has said, we say— that’s all. Therefore there is little success. I don’t manufacture. I have no extraordinary power, or I cannot show magic or jugglery of words. But I do sincerely to present what Kṛṣṇa has said. So if you do that, you’ll be successful. If you do not do that, you’ll never be successful. We must know that our manufacturing of idea is all defective. We must take standard instructions from Kṛṣṇa. So if you stick to this point, then we can guide you.” 

Prabhupāda told Mr. Raju of a leading man in Bombay who had told him that he had set aside ten lakhs of rupees for Gītā-pracāra. “But when I proposed Gītā-pracāra means Kṛṣṇa-pracāra, so he said, ‘No, I want Gītā without Kṛṣṇa.’ ”  

Mr. Raju was surprised. “Then who is the Gītā-pracāra?” he asked, appreciating that only Kṛṣṇa could be. 

“They are doing that,” Prabhupāda assured him. “You can see from these big, big persons. Gandhi used to say that he believes in Gītā, and Gītā gives him solace in difficult times and so on, so on. But has he ever preached about Kṛṣṇa? Tilok has ever preached about Kṛṣṇa? Radhakrishnan has ever preached Kṛṣṇa? Nobody. Their policy is take Sītā and kill Rāma—Rāvaṇa’s policy. Take away Gītā and kill Kṛṣṇa. So Rāvaṇa’s policy will never be successful. Rāvaṇa’s policy means he will be destroyed. You cannot do any harm to Rāma, but he will be destroyed.  

“And Hanumān’s policy is somehow or other rescue Sītā and get her seated by the side of Rāma. Therefore he’s worshiped, Vajrāṅgajī. That is the difference between Rāvaṇa’s policy. Sītā is the via media. But one is trying to bring back Sītā and seat her by the side of Rāma, and another is trying to take away Sītā and kill Rāma. This wrong policy will not take. We have to accept the instruction of Gītā and accept Kṛṣṇa as the Supreme Lord. Then everything will be all right.” 

Ending on that firm note, Prabhupāda brought the meeting to a close so that he could prepare for the afternoon’s meeting with the State Cabinet. Thanking Mr. Raju for coming, he repeated the one condition for his participation in the government program. “So, kindly if you will agree to take the instruction of Gītā, I am always at your service. I’ll give you such guidance, our men, our everything. But you have to decide this. You cannot take up this policy, take Gītā and banish Kṛṣṇa. That is wanted.” 

* * * 

Prabhupāda’s digestive problems are continuing, and so for lunch he elected to have only steamed vegetables and khichari, with a small amount of ghee in a separate bowl. 

* * * 

Prabhupāda had his afternoon rest and then, in a car provided by Mr. Raju, he went to the Minister’s house. 

In his modest but elegant home, Mr. Raju had gathered a small group of government officials, including seven cabinet ministers—the Ministers for Endowments, Fisheries, Social Welfare, Public Works, Minor Irrigation, Rehabilitation, and Revenue. They greeted Śrīla Prabhupāda warmly and offered him a seat in a comfortable armchair draped with a clean sheet, while they sat in rows before him. 

Standing at Prabhupāda’s side, Mr. Raju introduced Śrīla Prabhupāda to his colleagues. Speaking rapidly and animatedly in Telegu, he told them it was essential for people to understand and comprehend the basics aspects of human civilization, which he equated with morality, truthfulness, honesty and pursuit of the self. He said that the Indian government should provide the remote and antiquated temples with financial support and thus bring about a renovation and rejuvenation of religious life and the Vedas. He told his fellow ministers that God’s grace could be had by the simple chanting of prayers without the need for elaborate rituals. He said that they should take pride in their Indian culture and religion since so many countries are now taking so much time and effort to learn about Hinduism and its practices. 

Throughout his speech he emphasized that the country could only prosper when its people worked hard with morality and honesty. He then invited Prabhupāda to speak.  

In twenty minutes Prabhupāda sought to give his receptive audience a comprehensive summary of the purpose of human life, and what they could do, as leaders of society, to help the citizens attain it. His statements reflected the depth and profundity of his realizations on the nature and goal of the human species. 

He began by saying that the progress of human life should be systematized according to śāstra, just as the workings of government are regulated by certain rules. “Śās-dhātu means to rule. From śās-dhātu, śāstra [long ‘a’] and śastra [short ‘a’]. If you do not act according to the śāstra then there is śastra. Śastra means weapon, government. If you violate the rules of the government then there is police department, there is military department which will force you to accept the government regulation. And from the same śās-dhātu is śiṣya, one who voluntarily accepts the discipline.” 

He said that by following the regulation of śāstra, then one attains the aim of life, parāṁ gatim. He described how the soul evolves through different species until it attains the human form, which is meant for further advancement. “Actually the aim should be to go back home, back to Godhead. . . . If we properly utilize it, then we can make further progress. And if we do not, if we keep ourself as animals, then we’ll degrade.” 

He outlined their role in that success or failure: “Government or king means to guide the citizens how to make progress of life. That is the duty of the government. Formerly all the kings were responsible for the progress of the citizens progress of life. The same principle should be applied. That is the statement of śāstra. . . . If we do not care for the śāstra, whimsically manufacture our own ways of life, na siddhiṁ sa avāpnoti, it will never be successful; na sukham—there will be no happiness, na parāṁ gatim.” 

He said that everything must be done as yajña, sacrifice for Viṣṇu. If that is followed, then there is no sinful reaction; if it is not followed, one has to be responsible for the sins committed. He gave the example of a military man who kills the enemy on the order of the government and is rewarded with a medal; yet the same man is punishable if he kills according to his own whim. “We are requesting therefore everywhere—not only in India, all over the world—that people act according to the order of the Supreme Personality of Godhead. Gradually they are accepting the principle.”  

Directing his comments specifically to this province of Andhra Pradesh, he said, “You are very great devotees of Bālajī. Bālajī is Kṛṣṇa, Bāla Kṛṣṇa. So I wish that the government may be conducted under the guide of Bālajī, Lord Kṛṣṇa. That is my request. And the codes and the orders and the rules and regulations, they’re all stated in the Bhagavad-gītā. . . . It’s a great culture. So karma, ordinary fruitive activities should be carried on for yajñārthe, for the satisfaction of Bālajī, or Kṛṣṇa. Not otherwise. What is gathered as contribution, it should be utilized for yajña. Because the money is given for yajña, not for other purposes.”  

Stressing that everything should be seen as the property of the Lord, he explained that the varṇāśrama arrangement of society was to facilitate this principle of yajña. He stated that the Kṛṣṇa consciousness movement is an educational movement meant to teach people how to voluntarily return the property of the Lord to the Lord, and that that is yajña. 

Bringing his short but potent speech to a close, he emphasized local government responsibility to utilize the vast wealth of Bālajī for the proper purpose. “People are suffering for want of God consciousness. So everything should be spent for spreading God consciousness all over the world. At least, people are contributing to Bālajī, so whatever Bālajī’s property is there, that should be utilized for Bālajī’s mission. The Bālajī’s mission is stated in the Bhagavad-gītā: ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati/ na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ. This idaṁ guhyam, this confidential knowledge of Bhagavad-gītā, should be spread all over the world. People are suffering. And that is the mission of Śrī Caitanya Mahāprabhu.  

“So it will be glory of India if we preach the message of Kṛṣṇa, Bhagavad-gītā. They’re accepting. And I wish that the Bālajī’s estate, Bālajī’s money, should be spent for spreading Kṛṣṇa consciousness, not for any other purpose. That is my request.” 

His talk was well received. All the ministers seemed pleased and there was a request for questions. Prabhupāda obliged, giving an elaborate answer to an inquiry about varṇāśrama, in which he said that out of the four social divisions, the brāhmaṇas class must especially be maintained. “The brain department must be there. Without brain . . . Suppose a madman, he has got his hands and legs, but it is useless because the brain is lost. So brain must be there.”  

All the divisions should exist, he said, and there should be an educational institute to teach people the duties and qualities of their respective roles. “In this way, as there is necessity of engineer, as there is necessity of medical man, as there is necessity of so many other departmental chiefs, similarly, a department of brāhmaṇa, a department of kṣatriya —that education must be given.  

“But in this age, because nobody is interested, so everyone is śūdra. Kalau śūdra-sambhavaḥ. Paricaryātmakaṁ karma śūdra-karma svabhāva-jam. Everyone, all over the world, they are being educated to seek after some good service. Paricarya: he must have a good master. He cannot act independently. Therefore in the śāstra it is said that everyone is anxious to get a good job—therefore, kalau śūdra-sambhavaḥ, in this age almost everyone is śūdra. So if śūdras are there only, if there is no brāhmaṇa, no kṣatriya, no vaiśyas, that society will not prosper very much.” 

As a final point he added that it is a person’s qualities and actions, rather than their birth, which decide the division of society they belong to. “Brāhmaṇas especially require education, Vedic literature. Paṭhana-pāṭhana-yajana-yājana-dāna-pratigrahaḥ. Kṣatriya also requires education. Others, they may not require education, only practical training. These things should be introduced. Then human society will be perfect. Not by birth, but by quality, by education, by training. But that is possible.” 

Mr. Raju wanted to know if Śrīla Prabhupāda has something specific in mind for such a training institute and Prabhupāda smiled. “Yes. Yes. I have got so many ideas.” 

The Ministers had all listened respectfully and, it appeared, with genuine interest. At the end when Prabhupāda rose to leave, many of them came forward and offered their obeisances by squatting down and touching their heads to Prabhupāda’s feet. They all seemed pious and receptive to our movement, and it looks hopeful that something positive may come of it. 

Prabhupāda was very pleased and after being escorted to the waiting car by a small group of chanting devotees, he returned to the temple. He took a short rest as soon as he got back. 

* * * 

A small group of enthusiastic devotees regularly attend the temple, and, despite his busy day, Śrīla Prabhupāda obliged their eagerness by going down to the temple in mid-evening to give a wonderful lecture from Bhagavad-gītā 7.1.  

He focused, as he has in many of his talks since coming here, on the importance of Deity worship and coming to the temple. Elaborating on the meaning of the word bhagavān, he explained that Bhagavān can only be understood by the mercy of Bhagavān. He looked across at the resplendent forms of Śrī Śrī Rādhā-Madana-Mohana, Gaura-Nitāi, Jagannātha, Baladeva and Subhadrā and asked that we be mindful of who it is we see. “If you come to the temple daily and you see the transcendental form, sac-cid-ānanda-vigraha of Bhagavān . . . This Bhagavān which you see, it is nondifferent from the original Bhagavān. Don’t differentiate, that ‘This is a stone statue of Bhagavān.’ No. He is Bhagavān.” 

He expressed his pleasure at the steady attendance at the programs since the temple has opened. “I am very glad that the inhabitants of Hyderabad, they are so nice devotees, from the very beginning they are coming. It is very good. So continue this habit. Daily come, see Bhagavān. Offer little obeisances. Bhagavān does not want anything from you; He is self-sufficient. Aiśvaryasya samagrasya. But if you give something to Bhagavān, it is love. Dadāti pratigṛhṇāti. You are taking so many things from Bhagavān. And if you give something, what is the wrong? It is exchange of love.  

“Bhagavān does not want your whole estate. Bhagavān says patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Little leaf,  little flower, a little fruit, a little water. Bhagavān wants your bhakti. If you bring little leaf, little flower, little fruit and little water . . . ‘Bhagavān, I am very poor man. I have nothing to give You. But I have secured from others’ gardens a little leaf, little flower and little fruit, and water is available. So kindly accept it.’ Bhagavān says aśnāmi bhakty-upahṛtam. Because one is giving out of devotion, love—aśnāmi, ‘I eat.’ If Bhagavān eats from your hand, then you become perfect. That is wanted, bhakti. That attachment should be increased. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan. This is real yoga, how to become attached to the service of the Lord. That is first-class yogi.” 

“Naturally,” he said, “if you practice to come here and see daily, at least once, you’ll be able to think of Kṛṣṇa. Mad-gatenāntar-ātmanā. If you continue that thinking, Kṛṣṇa, how He’s standing, how He is playing on flute, how Rādhārāṇī is here—man-manāḥ—in this way, if you think, then you become the greatest yogi. That is wanted. So the temple is the facility how to become the first-class yogi and how to become the first-class devotee simply by increasing your attachment. 

“This attachment, there is one example that one brāhmaṇa, he was daily seeing Lord Rāmacandra and then he was breaking his fast. So Rāmacandra was out of His station for some royal business. So this brāhmaṇa did not take even water seven days. So when Rāmacandra returned, Lakṣmaṇa informed Lord Rāmacandra, ‘Here is Your devotee, My Lord. Because You were absent for seven days and he could not see You, therefore he did not take even water.’ Rāmacandra appreciated his devotion. So before Lord Rāmacandra there was Sītā-Rāma Deity worshiped in the family of Daśaratha Mahārāja’s family. So that Deity was kept in the room of Lord Rāmacandra because Lord Rāmacandra was personally present. So He advised Lakṣmaṇa that ‘Give this brāhmaṇa this Deity.’ And He advised him, ‘Brāhmaṇa, you worship this Deity, and when I am not in the station, your worshiping the Deity is as good as worshiping Me.’ So the Deity worship is so long going on. That Rāmacandra Deity is still here in South India. So there is no difference between the Deity and the Lord. They’re the same. Even this chanting of the name of the Lord is the same.” 

He said the progress of devotional service means to come gradually to the position of āsakti, attachment, and gradually Kṛṣṇa will reveal Himself. “You cannot understand God without revelation. So on account of your attachment He reveals Himself.” 

Then he described how all the stages of devotion can develop simply by coming to the temple on a regular basis. “Ādau śraddhā. Śraddhā, beginning, ‘Oh, here is a temple, let us go and see.’ This is śraddhā. Little faith. And we have to increase this faith. Ādau śraddhā tataḥ sādhu-saṅgaḥ. If you have got little faith, then you’ll come. And here are sādhus. They are simply engaged in Kṛṣṇa’s service. So if you associate with them, if you come and see the ārati, how they are chanting, dancing, offering prayers . . . And that is association. If you come daily, there will be association. Then bhajana-kriyā. This hearing, that is bhajana. And if you join the chanting, that is also bhajana. Then anartha-nivṛttiḥ syāt; then all kinds of anarthas, unwanted things, nivṛtti—that will be finished, then you’ll be purified. Tato niṣṭhā rucis tataḥ, athāsaktiḥ. Then there will be niṣṭhā, firm faith. Then there will be taste, you cannot remain at home without coming at least once in the temple. That is called ruci. Then āsakti. That āsakti required.” 

* * * 

Gargamuni and Jayapatāka Swamis have both returned to Calcutta, Gopāla Kṛṣṇa has gone ahead to Delhi and Yaśodānandana Swami has left to resume his preaching. 

August 23rd, 1976

Today, for the first time since we have been back in India, Prabhupāda went for a morning walk. However, I did not accompany him. I woke with a sore throat and my whole body was full of aches and pains.  

I asked Harikeśa Mahārāja to take care of the tape recording.  

“Why, what’s wrong?” he asked.  

“I’m just feeling a little weak,” I said. “I’ll be all right if I just rest a little this morning.” 

“Uh-oh. You’re finished!” he declared with sympathetic foreboding. 

I insisted, “No, no. I’ll be all right.” 

With a shake of his head and a knowing grin, gained from his years of service in India, Harikeśa grabbed the tape recorder and hurried out the door to join Śrīla Prabhupāda. 

* * * 

Mahāṁsa Swami took Śrīla Prabhupāda out to the Public Gardens, a popular place for many Hyderabad residents to take their early morning walks. Accompanied by a small group of devotees—Vāsughoṣa, Matunga, Murti dāsa’s young teenage son, and some friends of the temple—Prabhupāda took an easy stroll around the pleasant gardens, admiring the bottle palms, several varieties of mango trees, ornamental chatries and lamp posts and the cleanly swept walkways. 

Mahāṁsa spotted a government poster propagating family planning: “Lesser the happier.” 

Prabhupāda at least agreed with the message. “That is a fact. Tṛpyanti neha kṛpaṇā. That is the verdict of Bhāgavata also. One or two child, they are not satisfied; they want to produce more and invite distress more, bahu-duḥkha-bhājaḥ. But they are practicing in a different way. And Bhāgavata recommends brahmacārī. Instead of begetting more and more children by sex it is better . . . Better means dhīraḥ. And tolerate the itching sensation. This is recommended. But the itching sensation is so strong nobody can stop.” 

Unless one diverts one’s attention to Kṛṣṇa consciousness he said such control was not possible. He recalled New York’s power blackout in the Sixties. “So many women became pregnant, because he has no business in the darkness. But if he was trained up to chant Hare Kṛṣṇa, one could utilize the time for chanting Hare Kṛṣṇa. But they have not such training. Nobody has such training. So how they will utilize the time?”  

Harikeśa raised the theory of natural balance in which species kill each other, thus never reaching a level of overpopulation. But he said that since there is no other animal to keep the human population in check, people have to do it themselves. “We have to kill some of the children so that it doesn’t become out of control, like the animals do it.” 

Prabhupāda had a ready reply. “You are less than animal, you are greatest animal. You want to kill your children.” 

It wasn’t long before a man approached. “Today it’s a matter of greatest coincidence,” the passerby said. “I got up early in the morning to go for a walk. I thought of Hare Rāma, Hare Kṛṣṇa, then I met you today. Of course, myself and my wife are life members. We come sometimes, but morning chanting for me rather, it didn’t happen. Today it happened and I met you today.” 

Prabhupāda welcomed him into the group. “Thank you very much. Hare Kṛṣṇa.” 

Then another gentleman approached, also a life member. The first man introduced him. “This is Mr. Ramarao, advocate. I am also advocate.” 

Mr. Ramarao beamed with satisfaction at the fortunate meeting. “Extremely happy to have your darśana today.” 

Prabhupāda was happy to have such learned men to discuss with. He elaborated, “So birth control means the father and mother should not become father and mother unless they take full responsibility for the children to save them from the repetition of birth and death. This is the śāstric injunction.”  

Describing the modern population as a “deluxe edition” of animal life because they only know how to eat, sleep, mate and defend, Prabhupāda appealed to the men to take their membership seriously. “They do not know what is the aim of life. So as you are life member, you should study our, this philosophy.”  

Mahāṁsa assured him that the life members were being given his books. 

Prabhupāda said, “Preach this, and save this human society. That is the duty. Human life is meant for paropakāra. That is Caitanya Mahāprabhu’s mission.” 

One of the men observed that the cycle or birth and death had been going on for millions of years, and it seemed likely to continue. 

“No, you can stop it,” Prabhupāda told him. “You are missing the chance because you are not serious about the end of life; you are not disgusted with this repetition of birth and death. That is foolishness. Just like a thief, a criminal, he is constantly put into the jail but he’s not disgusted. He’s committing again and again and again. Punaḥ punaś carvita-carvaṇānām. This is going on. This is foolishness. He does not make any provision how to stop it. That is for want of knowledge.” 

The man suggested that a historical lack of interest in developing material amenities was a problem for India. 

Prabhupāda answered dramatically. “What is the meaning of this amenities? After all you are going to die. Your all amenities will remain background. That’s all. Death will come and will take everything. Finished. And he will make you a dog—now bark! How can you stop it? Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi. You have practiced how to bark in the legislative assembly, now go and become a dog and go on barking, yow, yow, yow! 

“Bhagavad-gītā proposes that first of all try to understand what is your misery of life. Do you know what is the misery of life? Huh?” 

The member’s reply was thoughtful. “Misery of life is to be like this only. To live like this without the divine knowledge or without . . .” 

“Yes,” Prabhupāda said. “Real miseries of life, that you are soul, eternal, na jāyate na mriyate vā, there is no birth, there is no death, so therefore the birth and death is real misery. This is knowledge. But they have no brain. It is clearly said that na jāyate na mriyate vā. They have no knowledge what is the actual misery. And therefore Kṛṣṇa pointing out, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam. This is knowledge.”  

Prabhupāda’s by now had attracted a small audience and he was becoming increasingly enlivened. When Harikeśa Mahārāja told him the car was available if he wanted to return, Prabhupāda opted to continue preaching. “So, come on. Let us talk.” Walking on, he kept the focus on the topic of solving the real problems of life. Saying that no-one was serious about understanding that he is not the body but the soul, he used the example of a person who is given notice to quit their apartment but makes no provision for where they will go to next. “They are struggling for existence, but who will allow you to exist? That the small brain cannot think. But they foolishly say struggle for existence, survival of the fittest. Who is fit? He does not know.” 

Prabhupāda then answered this, saying, “Fittest means who does not get next a material body. He is fit.” 

He lamented that no one had the brain how to solve the problem although there was a solution—to simply understand the appearance and activities of Lord Kṛṣṇa. “So as you have become our life member, try to broadcast the philosophy of Bhagavad-gītā. That is the meaning of membership. Everything is there. We have got so many books. At least, thoroughly study Bhagavad-gītā As It Is. Yes. Understand the philosophy of life. Apply in own life and try to spread among friends. In your bar library you talk so many things. Why not talk about this?”  

The lawyers laughed, accepting Prabhupāda’s point. 

Prabhupāda answered more questions on how the soul originally got entangled in the cycle of birth and death, and on meditation and its real goal. One of the audience thought that the goal of meditation was to merge into God’s existence. But Prabhupāda explained that there must be ānanda, bliss. “You cannot merge, you simply imagine. Merging means you merge in the spiritual atmosphere, but without ānanda you cannot stay there. Therefore you have to come back again to this material world. Suppose you are advocate and you are given some place without any practice. How long you will you remain there? If I say, ‘Please remain here happily without any practice.’ How long you’ll remain? We want some activities. That is our nature, for ānanda. But here we are trying to get that ānanda, but that is temporary. That is not satisfying us. Therefore being disgusted we want to stop it and merge. But that is also temporary. Unless you go back to home back to Godhead, there is no complete life.  

“Therefore Kṛṣṇa comes and shows by His spiritual activities. He’s playing with the boys, He’s dancing with the girls, He’s killing the demons. This is ānanda. Sac-cid-ānanda-vigrahaḥ. They are all spiritual. You have read our Kṛṣṇa book? Yes. There is everything. So as far as possible we are trying to give people the real knowledge from the śāstra. Now it is up to them to accept or take advantage of it.” 

One of the members paid Prabhupāda a genuine compliment, “You are doing greatest service to the humanity throughout the world.” 

Prabhupāda accepted his praise with humility, and a little irony. “At least, I am trying. But it is very difficult. We have to spoil hundreds of gallons blood before one comes to the point. It is very simple thing, only our leaders of the society, they are sleeping. They are misguided themselves and misguiding others. That is the difficulty.” 

Just as Prabhupāda was about to return to the temple, another gentleman joined them. “Swamijī, here is another advocate,” one of the life members said. 

Prabhupāda smiled, “Now be advocate of Kṛṣṇa.”  

Everyone laughed together and Prabhupāda added seriously, “Yes. Janma sārthaka kari’ kara paropakāra.” 

* * * 

Harikeśa Mahārāja went over the day’s mail with Śrīla Prabhupāda in mid-morning. There was a letter from Tuṣṭa Kṛṣṇa Swami. He is currently visiting Australia with two other men, where they have established regular feast programs in three different towns, along a part the eastern seaboard called the Gold Coast. A well-wisher has offered them land for constructing a meeting hall. Tuṣṭa Kṛṣṇa and his companions are living in a tent on the man’s land. He will return to his farm in New Zealand but the others will remain and eventually establish a farm there.  

He also described how the New Zealand devotees have completed building a kīrtana hall and brahmacārī quarters, and they are awaiting local Council approval for a plan to construct a temple, a school, ten houses and ten guest huts. Since it is now spring they are planting crops and hope to grow all their own grains. They have already planted 300 fruit and nut trees. 

Prabhupāda was pleased to hear about the development of their farm and he advised Tuṣṭa Kṛṣṇa to visit both our New Vrindaban and Port Royal farms. He replied: “It is my ambition that all devotees may remain self independent by producing vegetables, grains, milk, fruits, flowers, and by weaving their own cloth in handlooms. This simple life is very nice. Simple village life saves time for other engagements like chanting the Hare Krishna Maha Mantra. 

“Generally people are spoiling their lives for decorating the dead body and giving no attention at all to the spirit soul within. Our business is just the opposite, to give more time to the spiritual life and accept material necessities only as required. This makes life perfect. This is the Vedic way of life. We do not reject or accept anything until it is seen in the light of our Krsna Consciousness Movement. Anything favorable for Krsna consciousness we accept and anything unfavorable we reject, anukulasya sankalpah pratikulyam-vivarjanam. 

“Giving classes and holding feasts is our preaching. We should hold sankirtana as much as possible and distribute prasadam. Gradually when their heart is softened, then we will talk of philosophy, not in the beginning.” 

Puṣṭa Kṛṣṇa Swami sent a long letter about New Gokula farm in Western Canada. In contrast to Tuṣṭa Kṛṣṇa’s report, his was quite gloomy. Both the Vancouver and Seattle temples have been pouring tens of thousands of dollars into the place, but for a variety of reasons the leaders despair of ever making the place into a self-sufficient community. Because it snowed on June 1st, the growing season was so short that nothing worthwhile could be done. The Canadian government has forcibly removed some of our cows because they had contracted a disease and the remaining twenty-four cows yield less milk than one good cow in New Vrindaban.  

Puṣṭa Kṛṣṇa therefore requested permission to sell the property and use the money to construct a badly needed temple in Vancouver. The local leaders would all be relieved to be rid of the burden, and Puṣṭa expressed hope that Śrīla Prabhupāda would not be displeased. “I know it is something of a defeat that the farm could not be developed, but it is really a rotten bargain and it never should have been developed in the first place.” He added that the remaining cows would be properly relocated, and that without the farm to drain their resources, book distribution would boom. The letter was co-signed by the farm’s president, Rocana dāsa; the Vancouver president, Bahudaka dāsa; and the Seattle president, Bala Krishna dāsa. Puṣṭa also included eighteen resolutions they had all passed supporting this decision. 

Despite his efficiency in management, Puṣṭa revealed in a separate letter to Harikeśa Mahārāja that he was still struggling with the personal problems that had led to him leaving his service as Prabhupāda’s secretary in July. He confided that he was “hoping for some kind of miracle to help me purify my mind and again take up the instructions of Guru Maharaja as my life and soul.” As a postscript he added that he was currently working on editing the questions and answers for Bhavan’sJournal and that he would send those to Bombay when complete. 

Śrīla Prabhupāda’s reply was very short. In one short sentence he approved dispensing with the farm. He also asked for the Bhavan’s Journal material to be sent to him in either Delhi or Vṛndāvana. But he made no mention of Puṣṭa’s own situation. 

As a follow up to his talks with Jayapatāka and Gargamuni Swamis, Prabhupāda also wrote to Gurukṛpa Mahārāja requesting him to send 9,70,000 rupees to Māyāpur so they can complete the new guest house building in time for the next festival. 

Rāmeśvara Swami sent a proposal for future funding of the Māyāpur project. Up until now the funds have all come from the North American BBT and Gurukṛpa Swami’s party, but Rāmeśvara Mahārāja proposed that all the international BBTs take responsibility by sending 10% of their income for Māyāpur development. 

Prabhupāda liked the idea. He approved it saying, “It is very good that this project be a worldwide effort.” He also said that when the Bombay project, which receives $70,000 per month on a fixed contract, is finished and Māyāpur begins, then Māyāpur can be financed in the same way. 

From Agra, Lokanātha Mahārāja sent an upbeat, two-page report on the Nitai Gour Traveling World Sankirtan Party’s activities. After thanking Śrīla Prabhupāda for setting him free by giving him sannyāsa, he listed twenty-eight cities in four states in which he and about thirty godbrothers have held programs. He enthusiastically described their routine: “Every morning and evening we have Nagar Sankirtans on the streets of these places and simultaneously book distribution. In the evening public gatherings we present books, bhajans, kirtans, discourse in Hindi, arotika and Hindi cinema. In evening performances we get very big crowds. All those who attend appreciate sankirtan movement that you have brought down to this planet. No one performs such an ecstatic kirtan as ISKCON does. We definitely could take over this planet if we just push on this nama sankirtana of Lord Caitanya Mahaprabhu. And also if we follow ISKCON principles rigidly and preach them widely these very principles could be the standard religious principles for all humanity at large. Now I am realising more and more what do you mean by there is no religion outside ISKCON.”  

Lokanātha enclosed some favorable news clippings and requested Śrīla Prabhupāda’s tour plans. He is keeping the dozen new devotees he has made fully enlivened by regularly reminding them of Śrīla Prabhupāda’s promise that he will travel with them on his return to India. He assured Śrīla Prabhupāda that they are well equipped to arrange programs, press interviews, suitable places to stay and that they also have good cooks. “We all want very much to travel with you and serve to the best of our abilities.” 

He enclosed the names of eight candidates for first initiation and five for second. 

Śrīla Prabhupāda was in ecstasy to hear how successful they had been. “I am very very pleased to learn that you are preaching so nicely. May Krsna bless you and give you more and more abilities.” 

He informed him that he would decide on his program when he arrives in Delhi on the 25th of this month. There is really no way that Śrīla Prabhupāda is physically fit enough to undergo the rigors of traveling town-to-town and village-to-village with Lokanātha’s party, so in his reply he tried not to dampen their spirits. “Either I go with you or not, the program which you are doing is completely approved by me. Go on steadily with your program. As long as we are following the regulative principles of devotional service I am always with you. So be encouraged to continue this program more and more and expand it so that the preaching may be heard in every town and village. I am very pleased by your report with the enclosed news clippings. Thank you very much.” 

The last letter of the day was from the managing editor of National Investment and Finance, a financial weekly. They have awarded their NIF Escorts Man Of The Year 1975 Award to Sumati Morarjee. It will be presented to her by the President of India, Shri Fakhruddin Ali Ahmed in December. The letter explained, “On these occasions, we received felicitations from men of national and international importance, which have duly been published in the Souvenirs brought out by us in the respective years.” They were soliciting a few words in praise of Sumati Morarjee from Śrīla Prabhupāda, along with his own bio-data and photograph for the souvenir. 

Śrīla Prabhupāda happily composed a two-paragraph statement: “Madame Sumati Morarjee is a great friend of our Krishna Consciousness Movement. I first met her in connection with the printing of my Srimad Bhagavatam and she was so kind as to immediately pay me 500 Rupees for it. Later on, in 1965 when I wanted to go to the USA, I appealed to this benevolent lady again to carry me aboard one of her ships to New York, and she immediately arranged for it. I was able to start for the USA on account of her kindness and taking some books with me I safely reached on September 19th, 1965. 

“When I returned to India in 1970, she gave me a good reception in her office building. Many nice gentlemen also met me at that time. I feel obliged to this benevolent lady in so many ways for her helping this Krishna Consciousness Movement. I wish that Lord Krishna may give her a long life fully engaged in the service of the Lord.”  

* * * 

By midday I had a fever and extreme weakness. Somehow though, I still thought I could massage Śrīla Prabhupāda. I went in as usual and, after offering my obeisances, knelt before him and began to massage his head with sandalwood oil. With each movement of my arms and hands I felt my strength drain away. I barely made it through the fifteen-minute stint.  

Then I moved around to do his back. Sitting down crossed-legged I put my hands up on his shoulders—and just hung there, in total exhaustion. I could not move even a finger.  

Prabhupāda had sat patiently without comment as I had feebly worked on his head. Now he half-turned his head and glanced at me over his shoulder. “So you are ill?”  

I couldn’t even speak. I nodded weakly and he told me, “All right, go and take rest. You can send someone else in to finish.” 

I couldn’t even say thank you. It was a major endeavor just to get up and head for the door. I didn’t dare offer my obeisances, fearing that I might not be able to get up again.  

Harikeśa Swami was in our room typing as I walked through the door. He looked up in surprise. “Oh. Finished already?” 

I thought, “Yes, I’m finished.” And then I immediately collapsed in a heap on the floor, unable to say a word.  

“Prabhupāda!” Harikeśa exclaimed in alarm, thinking something dreadful might have happened to him. Ignoring me, he jumped up and ran to Śrīla Prabhupāda’s room. 

A minute later he was back, relieved nothing serious was afoot, and concerned about my condition. After another minute I was finally able to speak and told him that he had better finish Prabhupāda’s massage. 

Harikeśa changed into his gamchā and went in to complete Prabhupāda’s massage. Although he had never given Prabhupāda his massage before, he had seen it many times, and so he enthusiastically put himself to the task.  

Suddenly Prabhupāda said, “Oh, you have learned how to massage?”  

“No, Śrīla Prabhupāda, I am just speculating,” Harikeśa replied a little hesitantly.  

Prabhupāda smiled. “But it is very good.”  

So he continued for about ten minutes, but after that his arms got so tired that he could hardly press at all.  Prabhupāda noticed that he was getting weaker and weaker and finally shook head. “You have no strength. Go call Pradyumna.”  

Lean fellow that Pradyumna is, he also could not do a satisfactory job. And so the two of them together ended up finishing the massage. 

On Śrīla Prabhupāda’s orders a doctor was called for me. He came about 4:00 p.m. After a brief examination he gave his diagnosis—a strong bout of ‘flu. He gave me an injection and I spent the rest of the day on my back. 

This evening Prabhupāda mercifully came to see how I was. He is always concerned to see that we maintain good health and is very compassionate. He asked what the doctor had said and how I felt, and then told me to rest until I felt better. He also visited Pradyumna’s son, Aniruddha, who is ill with a boil on his leg. 

*  * *  

A regular visitor to Śrīla Prabhupāda’s darśanas is Dr. M. K. Misra. She has been a keen supporter of ISKCON for the last two years, and this afternoon she thanked Śrīla Prabhupāda and told him how happy she was now that the temple is finally open. 

Prabhupāda smiled. “Yes, it is a wonderful temple. Now you have the three holy dhāmas [Vṛndāvana, Māyāpur and Jagannātha Puri—because of the three sets of Deities that are installed here]. So you don’t have to go anywhere else.” 

Dr. Misra also had a student come and read aloud to Śrīla Prabhupāda the Oriya translation of The Topmost Yoga System by Gour Govinda Mahārāja. Prabhupāda wanted to check it and Dr. Misra is a fluent speaker of Oriya but she cannot read it. The language is similar to Bengali and as the student read it out, Prabhupāda occasionally interjected with questions about the text which Dr. Misra answered. 

August 24th, 1976

Prabhupāda went for his walk again today at the Public Gardens, and Harikeśa Mahārāja recorded it. I am still too weak to accompany them and spent the day resting.  

* * *  

For Prabhupāda’s massage Harikeśa enlisted the help of Godruma dāsa, a tall, fair-haired, 25-year-old American, who has recently arrived in India and is serving here in Hyderabad. Godruma has been stationed as a guard at Śrīla Prabhupāda’s door during the day. Later I heard from them how the session went. 

Prabhupāda was already sitting in his gamchā on his mat when Godruma walked in. After asking him his name, Prabhupāda signalled for him to begin. Godruma, a soft-spoken, “gentle-giant” type, did his best. Despite his strong build he had never massaged anyone before and he tried to massage Prabhupāda’s head carefully, perhaps too much so, being afraid that he might hurt him if he applied too much pressure. But Prabhupāda kept telling Harikeśa to tell Godruma to do it harder. Finally Prabhupāda called Harikeśa over and told him to help. Godruma sat to the side and watched as Harikeśa finished Prabhupāda’s head. Then as Harikeśa began Prabhupāda’s back, Prabhupāda called Godruma over again and asked, “Do you think you have learned now?”  

Godruma said that he had, and so Prabhupāda had him sit at his right side to massage his chest and stomach. Now with more confidence, Godruma massaged a little harder on his chest.  

Suddenly Prabhupāda gave him a sidelong glance and said, “Don’t ever touch the breasts of a woman. You will have immediately sex desire.”  

With a blush Godruma continued on, doing Prabhupāda’s right arm as Harikeśa did the left. Then they each did a leg, beginning at the thigh and ending with His Divine Grace’s lotus feet. 

Out of curiosity Godruma asked Śrīla Prabhupāda if a chiropractor would be helpful for giving him massage. Prabhupāda said no.  

* * * 

Godruma brought Śrīla Prabhupāda his afternoon garland, but made the mistake that devotees often seem to do—it was wet. Śrīla Prabhupāda took it off and handed it back to him. Godruma took it, dried it off as best he could, and then gave it back to Śrīla Prabhupāda, who was pleased by his endeavor. 

* * *  

This afternoon, as the gaura-ārati began downstairs, the Endowments Minister returned, this time with the chief manager of the Tirupati Balajī Temple. A small contingent from the local Maḍwari community was also present, as were a few of our devotees, including myself. It was perhaps the most important meeting Śrīla Prabhupāda has had with the Minister so far. At least Prabhupāda considered it significant enough that he had Arundhatī transcribe the recording of it right afterwards, with instructions that a copy be sent to every Minister in the State. 

Prabhupāda didn’t waste any time getting down to the essence. Pleased by the  interest the Commissioner is showing in his mission, he was even more direct in his dealings than at any of their previous meetings. “So you do not believe in these things, that there is Bhagavān and Bhagavān comes, He has got a mission. Do you believe in these things? Frankly speaking, do you believe in these things?” 

“We do. We do believe,” Mr. Raju assured him. 

“Then you must act according to His mission,” Prabhupāda told them. “The mission is yadā yadā hi dharmasya glānir bhavati bhārata. When we are engaged in glānirdharma, which is not dharma. Cheating. Glānir means which is abominable. Yes. Dharma means dharmaṁ tu sākṣād bhagavat-praṇītam. Dharma cannot be manufactured by any man.” Turning to Harikeśa he asked him, “You have got Sixth Canto?” 

Harikeśa knew the verse without even looking. “Sixth Canto, Third Chapter, Nineteenth verse.” 

“Yes, find this verse. Yamarāja said, dharmaṁ tu sākṣād bhagavat-praṇītam. Even the demigods, they cannot manufacture dharma.” 

Harikeśa read out the Sanskrit and then the English translation: “Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyādharas and Cāraṇas.” 

“Nobody can,” Śrīla Prabhupāda enjoined. “This is the principle. So when so many rascal dharma is introduced, that is dharmasyaglāniḥ. So we must know this. Then we can understand what is the mission of Bhagavān. When rascals are introducing so-called so many dharmas, that is dharmasyaglāniḥ. Do you accept or not?” 

“Yes, we accept,” Mr. Raju assented, his head shaking from side-to-side. 

Prabhupāda tipped his head up slightly, his eyebrows arching. “Therefore, Bhagavān concludes at the end, ‘You rascal, sarva-dharmān parityajya mām ekaṁ śaraṇam.’ This is dharma. To surrender to the Lord.” 

He preached to them for almost an hour, repeating the same point again and again, making it clear that he was prepared to give all the necessary time and advice to help them bring about the Lord’s mission, but only if they were serious to adopt it. 

He repeated the observation he made yesterday that since mainly the poor cultivators, the karmīs, were giving their hard-earned wealth to Balajī, it was yajña. As such, he said, “That money should not be use for any other purpose. That is our message. . . . It should be utilized simply for the purpose of awakening the devotional inspiration. For no other purpose.” 

He cited the Caitanya-caritāmṛta in which it is said, nitya-siddha kṛṣṇa-bhakti, that Kṛṣṇa consciousness is the natural condition of every living being. As proof he indicated us, his “foreign” disciples—Harikeśa, Mahāṁsa, Prabhaviṣṇu, Vāsughoṣa and myself. Although we were from America and Europe and have never had anything to do with Kṛṣṇa, still we have taken to Kṛṣṇa consciousness. “We Indians or Hindus, we may have some concern with Kṛṣṇa, but what have they got? They haven’t got anything to do with Kṛṣṇa. Now you pay them one lakh rupees and ask them, ‘You become again a Christian. You become again a Parsee.’ Just see—practical. These are young boys. You ask them, that ‘I’ll give you good girl; I’ll give you good money. You give up this Kṛṣṇa consciousness—come here.’ Ask them, make a test. They’ll refuse, they’ll kick out. Therefore it is a fact, as it is stated in Caitanya-caritāmṛta, kṛṣṇa-bhakti nitya-siddha. Everyone has got Kṛṣṇa bhakti eternally; it is not artificial. It is the eternal link that has been awakened.” 

Mr. Raju again agreed, but his next comments, revealed the narrow focus of his vision. “Let us say there are a hundred leprosy patients, there are one thousand orphans. We put them there, give them food and make them pray to Kṛṣṇa . . .” 

Śrīla Prabhupāda cut in. “We have no objection,” he told them, “because our principle is kṛṣṇa-bhaktinitya-siddha. So Kṛṣṇa bhakti is there in everyone. So leper and non-leper. Just like Vivekananda, he took up daridra [poor]-nārāyaṇa. This is an absurd proposition; Nārāyaṇa is never daridra. But if you put this argument, that Nārāyaṇa is everywhere, so if Nārāyaṇa is everywhere, why you take up only daridra-nārāyaṇa? Why not dhanī [rich]-nārāyaṇa also? Similarly, Kṛṣṇa bhakti is everywhere, it is in the leper or non-leper. So why should we take particularly the lepers? So that is outwardly a social service that they are taking care of the leper. So if that is the vision, it will not be right.  

Kṛṣṇa bhakti, even a karmī like big, big owner of factories, he’s more diseased than the leper because he has no Kṛṣṇa bhakti. So we have to take care of the leper and the richest man also if he has no Kṛṣṇa bhakti.” 

The Minister agreed, but made the point that a rich man is able to enter the temple and approach the Deity and take prasādam, but the lepers and misfortunates are not allowed. “He can’t come. Therefore God goes to him.” 

It sounded like a decent proposal, but Prabhupāda pulled him up again. “You cannot manufacture where God goes. You should have to take lesson from God. If we manufacture ideas, that will never be successful. If you want to be servant of God, you must take instruction from God. That is wanted. You cannot manufacture idea that ‘God wants this.’ So first of all try to understand what is God’s mission. God’s mission is, it is clearly said, yadā yadā hi dharmasya glānir bhavati. So, more or less, everyone is entangled with this glānirdharma. They have manufactured.” He told them that demigod worship was another example of glānir dharma, and cited Kṛṣṇa’s condemnation of it in the Bhagavad-gītā.  

He said that the real business was yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ. People were giving their money in good faith to Balajī. “That money should not be utilized for any other purpose except yajña. First of all, you have to decide like that, then we can give you direction. First of all, you have to decide that this money, not a single farthing should be spent for any other purpose than performing yajña, then we can give you right direction. And if you have plan to utilize this money for any other purpose, that is not Kṛṣṇa’s mission, that is your mission. So first of all you have to decide whether you are going to execute Kṛṣṇa’s mission or your mission.  

“Kṛṣṇa’s mission is very clearly defined. It is there, everything is declared there in the Bhagavad-gītā. We can do it very nicely. But if you want to do any other mission, then you can do. You are government, you are in power, you can do that. But that will not be pleasing to Kṛṣṇa. He has got a mission. That is stated. Dharmasya glānir bhavati. So any dharma, so-called dharma, which does not awaken their Kṛṣṇa consciousness is glāniḥ. Kṛṣṇa does not want that. If you’re against the will of Kṛṣṇa, against the mission of Kṛṣṇa, if you want to do something, you can do. People are doing so many things. That is also mentioned by Kṛṣṇa.” 

He had Harikeśa read out several verses from Bhagavad-gītā about the fate of those who adopt the asuric path of opposition to Kṛṣṇa. He added another relevant point, “So this is my request, that our money . . . there is nothing ‘our money.’ Everything Kṛṣṇa’s. But we are thinking, because we are asuric. Just like Kaṁsa, Hiraṇyakaśipu; Rāvaṇa— ‘Ha! What is Rāma?’ That is asura’s . . . They think like that, and that is asuric. But otherwise īśāvāsyam idaṁ sarvam—everything belongs to Kṛṣṇa. Therefore yajña is advised. The sooner you hand over Kṛṣṇa’s property to Kṛṣṇa, it is good for you.” 

Mr. Raju said that they were karma-yogīs. “We start the day with surrendering to God and asking Him to show us the way. Beyond that, I don’t know what our duty . . .” 

Śrīla Prabhupāda was again single-pointed and focused. He told them that their business was to bring people to the point of satataṁ kīrtayanto māṁ. “As we are doing. We are always chanting Hare Kṛṣṇa. But if you manufacture in your own way, that you can do—yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ na sa siddhim avāpnoti—that will never be successful. If you have to execute the mission of Kṛṣṇa, you have to take instruction of Kṛṣṇa and do it rigidly, then you’ll be successful. Kṛṣṇa’s mission is that one must know Kṛṣṇa and surrender to Him, this is mission. Kṛṣṇa does not say that by karma-yoga one can understand Him. Kṛṣṇa says bhaktyāmām abhijānāti yāvān yaś cāsmi tattvataḥ. You cannot say, “We are karma-yogīs.” 

Prabhupāda said that karma-yoga was third class. It was karma mixed with a little bhakti. Jñāna-yoga was a similar adulteration. Real bhakti was completely free from any influence of karma or jñāna. The point of pure bhakti was Kṛṣṇa’s mission. “Except kṛṣṇa-bhakti,everything is glāniḥ,” he told them. So their business was to awaken that bhakti, and it could be done by hearing from a pure source. Quoting Śrīmad-Bhāgavatam 1.2.17–19, he said this was the formula. But if they didn’t follow the śāstra-viddhi, then despite a big show, they could not be successful.  

Nor would he be interested in helping them. “If you want to do according to the direction of Kṛṣṇa, our cent per cent cooperation will be there. We’ll not touch a single farthing of your money, but we can give you direction, ‘Spend it like that.’ And government men, you can see that we are not touching a single farthing of your money, but it is being spent for Kṛṣṇa’s mission. That you can believe. It is the duty of the government men to see that people may not misrepresent. That is the Vedic injunction. Pṛthu Mahārāja was to see that a brāhmaṇa is doing, acting like brāhmaṇa, kṣatriya is doing like kṣatriya. So it is government’s duty to see that Bālajī’s money, Kṛṣṇa’s money, is to the farthing spent for His mission. That is government’s duty, that nothing is misused, nothing is misrepresented.  

“But we know how to execute the mission of Kṛṣṇa. Anyone can know because direction is there. It is not a secret thing. It is open secret. But you have to act upon it. That requires training. And so far my experience goes, the whole world will take to Kṛṣṇa consciousness.” 

Unfortunately, he said, he was being criticized, not just in Parliament and in the newspapers, but by the Māyāvādī sannyāsīs, “the jagat-gurus who have never seen what is jagat,” who say that he is “ruining Hinduism.” 

The Minister was sympathetic and complemented Śrīla Prabhupāda that he was doing a great service by helping a country suffering from a multiplicity of Gods, to concentrate just on Kṛṣṇa.  

Śrīla Prabhupāda smiled. “That is only God. Kṛṣṇa tu bhagavān svayam.” He recalled how the friend of his in Bombay had wanted to spend ten lakhs of rupees for preaching the Gītā, but without Kṛṣṇa. “But I cannot make any compromise. My life is ended, now eighty-one. But so long I shall live I shall make no compromise, kṛṣṇas tu bhagavān svayam. Dṛḍha-vrata, and that is a fact. Why shall I mislead people? They are searching after God, what is God. Here is God. Why don’t you take it? See His activities. Aiśvaryasya samagrasya vīryasya yaśasaḥ. Tally with the formula of God. You see Kṛṣṇa is God, kṛṣṇas tu bhagavān svayam. So whatever teeny effort I have got, I shall try to establish temples of Kṛṣṇa all over the world with my teeny income. I have got book sales. Kṛṣṇa has given me very good chance, it is beyond any dream. We are selling books $60,000 daily. And we are known as the topmost publisher of religious and philosophical books in the world. Our books are approved by the greatest learned scholars of all universities. Because they are seeing a new light, no hodgepodge philosophy.” 

He related how in only one month Prabhaviṣṇu had taken seventy standing orders in Uttar Pradesh. Thus he calculated the income. 80 books at $5 each = $400 x 70. “So I am bringing money from the foreign countries by my selling books, and they are criticizing me that I am C.I.A. Just see the fools. And there is nobody giving me protection.” 

The Tirupati C.E.O. laughed, teasing a little, “Not Lord giving protection?” 

Prabhupāda chuckled, “No, Lord, giving, giving, that I am confident.” But he remained serious about the situation and said, “Because they are envious, ‘How Bhaktivedanta Swami is getting so much money? He’s paying crores and crores. There must be some political . . .’—as they are getting from Russia. But actually, I am selling. I am working night, writing these books, and these boys are helping me to sell it. I am getting enough money to spend it. What is my fault? For Kṛṣṇa’s sake we have sacrificed everything, our life and everything. And Kṛṣṇa is giving us money, and we are spending it, and they are criticizing in the Parliament. This is my misfortune. I don’t take it as misfortune, because asuras are always there, even in Kṛṣṇa’s time.” 

He said even his Godbrothers had accused him that the American government had given him two crores of rupees. But he was ultimately unconcerned. He was planning to spend $200,000 per month in Māyāpur and because he was working on Kṛṣṇa’s behalf, “Nobody will be able to check it. He’ll go on. That is Kṛṣṇa.” 

Prabhupāda described how he was rising in the middle of the night to write, and daily ten or twenty pages were sent to his press in Los Angeles. Then he asked Mahāṁsa to show the film Brilliant As the Sun, depicting the workings of the BBT. While the projector was being set up, Prabhupāda detailed how he was personally sacrificing everything for his mission. “I made the Book Trust, $60,000 they are selling. So as author, I could have derived from them at least ten percent minimum. $6,000 per day. $6,000 means 60,000 rupees. That could have been my daily income. But I take little khichari from them, that’s all.”  

It was interesting to watch the visitors as they watched the film. They were stunned at the enormity of what Śrīla Prabhupāda is doing, and the sophistication of his book production and distribution. The Maḍwaris were especially impressed when, at one point on the film, a huge, multi-axled semitrailer, driven by a devotee, pulled out of the BBT warehouse, the cab replete with the BBT logo and the back loaded up with Prabhupāda’s books. It was quite a contrast to the Tata-made public carriers and goods vehicles that traverse the roads in India. Their eyes widened with amazement to see it and they nudged each other in appreciation. 

At the end of the film Prabhupāda explained that by combining American money and Indian culture, he was benefiting the whole of human society. “When I was in India I published three parts of Śrīmad-Bhāgavatam with great difficulty. And now since I have gone there I am publishing every month a book. So on account of their cooperation we are able to publish so many books and organize the sale all over the world. But it is true that this culture is very much welcome all over the world, that is happening. That is real execution of the mission of Kṛṣṇa. Not to keep Kṛṣṇa within the boundaries of certain areas. Ahaṁ bīja-pradaḥ pitā. Sarva-yoniṣu kaunteya. He’s the father of all living entities. They should know it.”  

He touched briefly upon his plans for his farming communities, including the proposed 600 acre project here in Hyderabad. Finally he concluded the meeting by having Harikeśa read out a string of verses from Bhagavad-gītā in which Kṛṣṇa left Arjuna to decide what he wanted after Kṛṣṇa had explained everything to him. And Arjuna had declared yathecchasi tathā kuru, that he was prepared to act just according to Kṛṣṇa’s order. 

Mr. Raju seemed to have grasped Śrīla Prabhupāda’s point of not watering things down, for he said, “No, we are agreed to that. There is actually no difference at all than what you are saying. Therefore there is no compromise. Otherwise if there are compromises, there will be adjustments, it will lead to dilution. We understand.” 

Full of appreciation, the Minister and his companions then left. 

It will be interesting to see if all the time and effort Śrīla Prabhupāda has expended comes to something. It will certainly be a milestone if the Andhra Pradesh government does cooperate and accept Śrīla Prabhupāda’s divinely inspired vision and advice to use the tremendous resources of the Balajī temple for propagating Kṛṣṇa consciousness. 

Prabhupāda didn’t stop preaching even after their departure. He encouraged Prabhaviṣṇu to share some of his experiences preaching to college professors.  

Prabhaviṣṇu said that some professors propagate the false idea that Bopadeva was the true author of the Śrīmad-Bhāgavatam and not Vyāsadeva.  

Prabhupāda had Harikeśa read out verse 2.1.8 where Śukadeva Gosvāmī says that he heard the science from his father. Prabhupāda added, “The speaker of Bhāgavatam, he says that ‘I learned it from my father.’ His father is Vyāsadeva. And these rascals say Bopadeva. Just see. With such nonsense knowledge, they are posted in big post. He does not know who is the author of Bhāgavata. Here it is distinctly said, ‘I learned it from my father.’ So his father is Vyāsadeva. You take this verse, if anyone says.” 

Prabhaviṣṇu mentioned that many archaeology professors say that although they do believe in the historical validity of the Mahābhārata and Bhāgavatam, officially they have to follow the archaeological techniques for measuring the time. “So they have two faces, one for official life and one for personal life,” he said. 

“Duplicity,” Prabhupāda said.  

“Yes. But there are some of them that are trying to prove also that the Mahābhārata was historical.” 

Prabhupāda nodded. “Mahābhārata. That very name suggests history. Bigger India. Mahā means bigger, and bhārata means India.”  

As this discussion went on, Prabhupāda was also taking information and giving advice to Mahāṁsa Swami about the land the Badrukas are giving.  

And then he went straight into a session with a man brought by Vāsughoṣa prabhu, who could read Oriyan. Prabhupāda had the man read out Gour Govinda Mahārāja’s manuscript so that he could check the philosophy. 

* * * 

For Śrīla Prabhupāda there is no stopping. He is like the ocean, with a limitless depth of devotion that produces unceasing waves of kṛṣṇa-bhakti. Even in his quieter times he overflows with Kṛṣṇa consciousness. In the evening I went into his room and he was eating pomegranate. The half-eaten fruit was sitting on his desk, the bright red seeds exposed. As I reached out to clear it away, he said, “Just see, all the universes are packed up just like this, and the total is the material world.”  

I asked, “Are they packed up so tightly?” 

“Yes,” he replied, and then with a grin added, “The material scientists, what do they know of other universes? They cannot even estimate the number of planets in this universe.”  

In this way Prabhupāda relates everything to Kṛṣṇa consciousness and every statement he makes is significant and educational. One of the great things about traveling with him is that you get to serve both his bodily aspect and his teachings—vapuḥ and vāṇī. He is constantly preaching, and if no one is around then he calls in his servants and preaches to them. He is so enthusiastic to speak about Kṛṣṇa. So even when one’s mind is distracted, one cannot help but be Kṛṣṇa conscious in Prabhupāda’s presence, simply by his association. 

* * * 

I received a letter from the Melbourne devotees today explaining that their tulasī plants have red spider mites. They wanted to know if the leaves could still be offered to the Deities.  

I asked Prabhupāda and he replied, “Yes, tulasī can be offered in any condition. Tulasī is never bad.” 

August 25th, 1976

This morning Prabhupāda accepted an invitation to visit the house of a leading Maḍwari business man. Formerly the Maḍwari community has not paid very much attention to us. But after Mahāṁsa showed a leading member of their community films on Śrīla Prabhupāda’s work and ISKCON, he became so impressed that he encouraged many others to contribute to the temple construction. 

I was surprised to see that this wealthy man’s house was quite dilapidated, and practically unfurnished, save for a few old unvarnished wooden chairs and tables. Śrīla Prabhupāda explained that this is the reason they are so successful at making money—they never spend it. 

We entered a large, almost empty, room where they had a Deity. Prabhupāda sat down and gave a short speech. Then a local brāhmaṇa, along with a young boy, loudly chanted ŚrīĪśopaniṣadślokas. They accompanied each intonation with various hand movements, and Prabhupāda liked it very much.  

When we arrived back at the temple Mahāṁsa told Prabhupāda that the leader of the Maḍwaris had been in attendance at the program. He would most likely now give a substantial donation, one which every other businessman would have to match. 

Mahāṁsa also commented on the run-down state of the house and surrounding neighborhood. He said they were crore-patis [millionaires], yet they were living in slums. 

Prabhupāda said though that “to live very gorgeously is not good,” and he also pointed out that the place was very clean. Their cooking pots were spotless, whereas in the house of a Parsee man he had once visited in Bombay, he saw that all the pots were black underneath. “Nothing is cleansed. For eating they use this china, so clean or unclean cannot be understood, simply washed.” Then talking about our own temples he observed, “When it is handled by this European, American devotees, the black, down, it is black. That should not be black. It must be cleansed. Not even you cannot see any black spots, then it is clean. If there’s a single black spot, it is not clean.”  

He said in his school days, even the house of a sweeper was kept so clean that you liked to go and sit there. The lowest class person, the toilet cleaners, would bathe two or three times a day, and all their utensils and living quarters were clean. This was Hindu culture. He said cleanliness is “very essential,” especially in the temple. “If you are lazy, then you cannot keep clean, ‘Ah, let me sleep for the time being.’ That is mode of ignorance, tamo guṇa. So we have to conquer over rajo-guṇa, tamo-guṇa. Then there is question of coming to the platform of śuddha, sāttvika.” 

I had the chanting of the brāhmaṇas on tape, and so a little later Prabhupāda told Pradyumna to listen to it and learn the pronunciation and correct intonations. He even suggested Pradyumna visit them to learn the hand movements as well. Although Prabhupāda has not specifically stressed that we chant Sanskrit expertly nor the use of any hand movements, it seems that he would like to see these finer points of devotional practice introduced, so long as they do not divert our attention away from the main focus of preaching. He is always pleased when any of his disciples learn some of the finer points of sādhana. 

* * * 

Harikeśa Swami and Pradyumna started to massage Śrīla Prabhupāda again today, but after a few minutes Prabhupāda sent them out to get me to complete it; he laughingly said they were like a couple of women. 

During the massage a paṇḍita from the Tirupati temple came, and Prabhupāda has us play back the tape from his talk last night with the Endowments Minister.  

The man was pleased to hear it, and described how he had spent the last twelve years studying under gurus from the Rāmanūja-sampradāya. Thus he was well versed in all the various aspects of Vedāntic knowledge and commentaries of the ācāryas, and was now looking for some way to utilize his erudition.  

Although Śrīla Prabhupāda was pleased that such a learned man wanted to offer his services, he warned him that nowadays people had practically no inclination, nor capacity, to understand all the technical aspects of philosophy. “So the Western countries, their brain is not so sharp to clearly understand the difference between viśiṣṭādvaita, advaita-dvaita, dvaitādvaita, or advaita.” He gave a short laugh. “Their brain does not allow to think very deeply about . . .  So we are simply teaching them, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. That includes all philosophy. In this way we are preaching all over the world and there is a little response. We are selling our books very nicely. So our main purpose is to spread Kṛṣṇa consciousness. So what is your idea now? How you want to utilize your learning about Vaiṣṇava philosophy?” 

“Now, this is my idea. That knowledge that I have must be utilized in this manner. You are creating so many disciples. They are interested in learning Gītā and the philosophy and other things. Serious students who are interested in philosophy, who would like to go sit and . . .” 

“You’ll find hardly anyone interested in philosophy nowadays,” Prabhupāda told him. “They are interested in technology. In Western countries the universities are closing philosophical class. No student is coming. This is the position.” 

The paṇḍita pointed out that he personally had come for philosophy, even in this age. 

“No, no, your case is different,” Prabhupāda said. “But generally people they are losing interest in philosophy because they are becoming śūdras,kalau śūdra-sambhavaḥ. They are after some job to get money. So they see that ‘What I shall get by learning philosophy? Let me learn technology. I’ll get a good job and good money and enjoy life.’” 

Despite this, Prabhupāda told him he would get the opportunity to use his learning in our Society. He instructed Mahāṁsa to give the paṇḍita a place to rest and some of our books to read. 

At the end of the massage, Mr. Muthyal Rao arrived. He knew Prabhupāda was leaving in the early evening and didn’t think he would be able to see him off, so he came by for a last darśana and to inquire about Prabhupāda’s program in Delhi. They had a pleasant exchange in which Mr.  Rao admitted that he was now a celā, a follower, of Śrīla Prabhupāda.  

Pleased, Pradbhupāda said he had already asked Mr. Rao’s wife and children to sit before their family Deity and chant Hare Kṛṣṇa as much as possible. “It is a great fortune that Bālajī is there in your home. Take full advantage and simply chant Hare Kṛṣṇa. Simple. Then everything will come automatically. Buddhi-yogaṁ dadāmi tam. This is the very easiest method. Chant Hare Kṛṣṇa mahā-mantra. Sit down as much time as you can devote. The Lord is at your home, it is a great fortune. So do this, both, all family together, yes. And I have seen, you are fortunate enough that you have got good wife and good children, that is a great fortune. Nobody is against you; everyone is favorable. Oh, that’s a great opportunity. In some family the wife goes another way, the children goes another way; that is very disturbing. But you are so fortunate that everyone is just obedient to the head of the family. So utilize, whole family, this simple method. Chant Hare Kṛṣṇa mantra. Sit down before Bālajī. You are fortunate Bālajī is there. Do this. Then we shall talk further.” 

Promising that he would see Śrīla Prabhupāda in Delhi, Mr. Rao took his leave. 

* * *  

Śrīla Prabhupāda gave a final darśana in the late afternoon. A visitor attempted to tell Prabhupāda that the ātmā and paramātmā are the same, and the goal of bhakti is to merge with the supreme, but Prabhupāda strongly refuted his faulty understandings using the statement “nitya-yuktā upāsate” from the Bhagavad-gītā. He convincingly explained that upāsate, to worship, meant that the soul and the Lord were eternally separate. 

It wasn’t easy to get through to the man. His mind was thoroughly confused from reading the opinions of too many Māyāvādīs. Thus he could not understand the direct meanings given by Kṛṣṇa in the Gītā and the clear statements of the Lord’s representative, Śrīla Prabhupāda.  

Prabhupāda broke off the discussion when it was time for us to leave. 

We went to the airport at 6:30 p.m. and flew to Delhi at 7:30 p.m.