Radha Damodar Vilasa

Dedication Foreword Preface Acknowledgements Introduction PROLOGUE – Light of the Bhagavat 1st WAVE – In God We Trust 2nd WAVE – The Gemini Twins 3rd WAVE – Servant of the Servants 4th WAVE – The First TSKP 5th WAVE – The Day the Kirtan Changed 6th WAVE – Baptism by Fire 7th WAVE – Champion of the People 8th WAVE – The Plan to Abduct Viñëujana 9th WAVE – The Towering Temples 10th WAVE – Politics and Diplomacy 11th WAVE – New Våndävana Shakedown 12th WAVE – The Silver Spoon 13th WAVE – The Long and Winding Road 14th WAVE – The Marriage Trust 15th WAVE – The Bhakti-Yoga-Mobile 16th WAVE – In the Presence of the Lord 17th WAVE – Over my Dead Body 18th WAVE – Bright Lights, Big City 19th WAVE – At the Syria Mosque Appendix – A Appendix – B

Dedication I humbly offer this book at the lotus feet of my eternal spiritual master His Divine Grace Çréla A.C. Bhaktivedanta Swami Prabhupäda, in recognition of his disciples who gave the best years of their lives traveling with the various Rädhä-Dämodara saìkértana parties to fulfill the prophecy of Çré Caitanya Mahäprabhu.

Foreword When Vaiyäsaki Prabhu asked me to write the Foreword for his book, Rädhä-Dämodara Viläsa, I was overwhelmed with conflicting feelings of enthusiasm and trepidation. I felt enthusiasm because I love the subject. Basically, the book deals with the history of Vaishnavism come West. It focuses on the achievements of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, particularly in relation to his beloved Lordships Çré Çré Rädhä-Dämodara, the manifestation of Rädhä and Kåñëa with whom he has a special, mystical relationship (as is brought out in this book). The work also focuses on the early development of the International Society for Kåñëa Consciousness (ISKCON), with special attention to the lives of two of its unsung heros: His Holiness Viñëujana Swami and His Grace Jayänanda Prabhu, both of whom I had the good fortune to associate with. My trepidation in writing this Foreword came from contemplating the enormity of its subject. I remember when Vaiyäsaki first told me that he was tackling the history of ISKCON, along with the lives of Viñëujana and Jayänanda, as a theme for his upcoming book. “How will he do it?” I wondered. “There is so much rich material, such deep theological implications in each of these subjects—this is a major, herculean task, and I’m glad I’m not taking it on. I could never do it justice.” And yet Vaiyäsaki has done a splendid job. Going through his 2

manuscript, I see that he has not only researched the subject with the expertise of a master historian, but he has captured the emotional component of the lives of Prabhupäda, Viñëujana, Jayänanda, and the many devotees who surrounded them. My diverse feelings in writing this Foreword then are grown from the same seed, and in this sense, they are simultaneously one and different. I wanted to do it because of my deep regard for the subject, but I was hesitant to do it for the same reason. This dichotomy of feelings is just the kind of world of opposites I experienced in the lives of Viñëujana and Jayänanda, the book’s main protagonists. Take Viñëujana, for instance. To me, he embodied the best of the aiçvarya/madhurya dichotomy. In Gauòéya Vaiñëava theology, aiçvarya represents the majesty of God, that aspect of the Supreme that evokes awe and reverence. Madhurya, on the other hand, represents the sweet nature of the Lord, that quality in God that enables the devotee to relish an intimate relationship with Him. While these terms are generally applied to God and His relationship with devotees, the same terms are sometimes used in a general way, to describe the moods they embody. In Viñëujana, this latter definition is clearly invoked: while he had a certain noble quality, a quality that seemed regal and timeless, evoking deep respect from those who knew him, he simultaneously had this sweet, charming, almost innocent side; he was warm and friendly, too. So you felt this mood of awe and reverence, while at the same time he seemed like your best friend. As I remember him, Jayänanda, too, had a personality that evoked seemingly contradictory feelings. On the one hand, he was as humble as a person could be. Especially among younger devotees, he was as gentle as a kitten. He was the kind of guy you would find working under a truck or taking out the garbage, even though he was given a position in a major ISKCON temple as temple president. When he could have just sat back and taken it easy, he felt that he needed to work hard, that he was so fallen that if he didn’t, he would never make any progress in Kåñëa consciousness. On the other hand, he knew for certain that he had found the truth. So, while he was humble in his personal demeanor, he became almost ferocious if you questioned Prabhupäda or the disciplic 3

succession. Not that he didn’t appreciate good, sincere inquiry. But if your mood was challenging, watch out! Jayänanda wouldn’t tolerate it. The kitten would become a lion. I am delighted to see that these diverse characteristics come out in Vaiyäsaki Prabhu’s book. The primary mystery of Gauòéya Vaishnavism in many ways centers on this meeting of opposites. The esoteric form of Çré Caitanya Mahäprabhu is said to be Rädhä-Kåñëa combined—the Male and Female Moiety, as Bhaktisiddhänta Sarasvaté has expressed it—in one body. The full-fledged conception of “unity in diversity” is expressed in Çré Caitanya’s doctrine of acintya-bhedäbheda-tattva, or “the inconceivable, simultaneous oneness and difference of God and the living being.” Although this theological term is generally reserved for man and his relationship with God, there is another aspect of this truth that comes out in Vaiyäsaki’s book: While the ISKCON universe will always have Prabhupäda at its center, prominent devotees, such as Viñëujana and Jayänanda (who form major constellations around him), are also significant parts of the Hare Kåñëa cosmos. Or, to put it another way, the sun’s full meaning is understood when one feels its warmth and heat. Prabhupäda may be compared to the sun, and his stalwart disciples are like the rays of the sun, extending heat and light to others. Although Rädhä-Dämodara Vilasa does indeed glorify Prabhupäda and his accomplishments, some may criticize that in this book Vaiyäsaki is elevating Viñëujana and Jayänanda to an unnecessarily high position, sometimes even eclipsing that of their spiritual master. Not so. A close reading of this work reveals that the many good qualities of Viñëujana and Jayänanda were nurtured by Prabhupäda himself, and that these qualities have little meaning without Prabhupäda’s mission. Viñëujana and Jayänanda are like the rays of the sun, which would not exist without the sun itself. In one sense, the sun and its rays are nondifferent, for each gives the other meaning. What is the value of a sun if it does not give off light and heat? And where would light and heat come from if there were no sun? Still, the sun is the source. And while certain great devotees are glorified in this work, Prabhupäda’s unique position is always maintained. 4

But in keeping with the doctrine of simultaneous oneness and difference, let us note that Prabhupäda is not the original sun—he would consider himself merely a ray of his Guru Mahäräja, the ultimate sun, Çréla Bhaktisiddhänta Sarasvaté Öhäkur, who saw himself as a mere ray of the sun of his spiritual master, and on back to Kåñëa. Ultimately, then, this book shows that Rädhä-Dämodara is the efficient cause, or, one might say, the original sun, from which all others come. Prabhupäda is like a secondary sun, a direct manifestation of Rädhä-Dämodara’s energy in this world. This book also shows, however, that many of Prabhupäda’s disciples are all miniature suns as well, at least in quality if not in quantity. The Gauòéya Vaiñëava doctrine of inconceivable simultaneous oneness and difference is resolved through the explanation of quality and quantity. We are the same as God in quality, say the Vaiñëava scriptures, but we are different from Him in quantity. He has all beauty, wealth, fame, knowledge, strength, and renunciation—He has all virtuous qualities in full—while we possess them only in minute degree. For example, God knows all; we know relatively little. But the quality of knowledge is there in both. In a similar manner, Vaiyäsaki shows that while Prabhupäda is unquestionably the “original sun” for the Hare Kåñëa movement, his primary disciples, such as Viñëujana and Jayänanda, are smaller suns—yet suns they are. Vaiyäsaki is methodical in his unveiling of this truth. He takes us back in time to Prabhupäda’s humble beginnings in Calcutta. He shows us Prabhupäda as an extraordinary youth totally given to God consciousness, culminating in his meeting with Bhaktisiddhänta Sarasvaté, his eternal Gurudeva. From that point, his mission was clear, and he struggled to come to the West, to share his ancient treasure with the modern world. He spent time in Jéva Goswami’s famous RädhäDämodara Temple, planning his mission, and praying to his predecessors. Only time separated him from meeting destiny. Meanwhile, in the West, the counterculture was coming to a boil. Vaiyäsaki describes this with illuminating detail. While Prabhupäda was spending his lifetime in preparation for his mission—studying, chanting, praying—the technological world was progressing at a rapid pace. While 5

Jayänanda was being born in the West, Prabhupäda was planning Back to Godhead, his Gauòéya Vaiñëava magazine, in the East. While Viñëujana was reaching puberty, Prabhupäda was forming “The League of Devotees,” his first Kåñëa conscious organization, a precursor to ISKCON. Separated by thousands of miles and an even greater distance in consciousness, these personalities would one day meet and do something wonderful for the world. The gradual meeting of these children of the counterculture with Prabhupäda and his mission is brought out in Vaiyäsaki’s book with great style and emotion. It is the story of two cultures clashing, but, more importantly, it is about the poignant merger of these cultures in Kåñëa consciousness. Other Gauòéya Vaiñëavas had come West prior to Prabhupäda. Premananda Bharati came to New York near the beginning of this century, and several of Prabhupäda’s own godbrothers, too, had come West several decades before Prabhupäda. But none of them were to realize his success—for Prabhupäda was the one predicted in scripture. He was the one who took shelter of Rädhä-Dämodara at Their temple in Våndävana and the one who came West to spread the teachings of Çré Caitanya Mahäprabhu. He was the pure soul who desired nothing but to please the Lord. For this reason, he was sent at just the right time in world history—the 1960s, the Hippie Era—when disenfranchised youth, by the hundreds of thousands, would mobilize to look for an alternative lifestyle. It was a pivotal point in American and European culture—it had never quite happened before, and it has not happened since. In addition, it was in 1965, the year Prabhupäda chose to come West, that immigration laws were changed in favor of allowing those from the East easy entrance into Western countries. And the Pope, the same year, presented a novel message to all Christians at the Second Vatican Council, calling for a greater understanding between religions East and West. Clearly, Kåñëa paved the way for Prabhupäda’s success. And countless youths, like Viñëujana and Jayänanda, were eagerly waiting when Prabhupäda finally arrived. One can only guess who they were in their previous lives—to be born at the time when Kåñëa’s pure devotee would come West and spread the timeless teachings of Mahäprabhu for 6

the benefit of the world. To be able to help him in this glorious mission, they must be great souls indeed. On several occasions, Prabhupäda himself said that they were sent by his Guru Mahäräja just to assist him. “My Spiritual Master knew it that alone I could not do this great work. Therefore He has very kindly sent you all to help me in this task. I accept you therefore as representatives of my Guru Mahäräja playing as my affectionate disciples.” (Letter to Los Angeles Devotees, August 26, 1972) Whatever the case, Vaiyäsaki allows us entrance into their lives, as he vividly recreates the past. He brings us into a transcendental theater, if you will, where Prabhupäda directs the early script of the Hare Kåñëa movement. As the story unfolds, we see Prabhupäda’s struggle and challenges as he connects with a sometimes antagonistic environment. More often than not, however, the Western world is receptive to his message. We visit a hippie commune, the Morning Star Ranch in California, and we witness the meeting of Viñëujana and Tamal Kåñëa, two friends who soon become central players in the rearing of Prabhupäda’s fledgling movement. Jayänanda the cabbie, artists, musicians, and a cast of characters of all types begin to join—and we watch Prabhupäda’s drama develop, as he takes the movement from a small storefront in New York’s Lower East Side to a confederation of temples in California, Canada, and the rest of the world. The plot thickens, and we see defection and heresy. But, while casualties are inevitable, most devotees experience spiritual evolution, as the boundless mercy of the pure devotee is absorbed into their lives. Prabhupäda introduces Deity worship. Judaeo-Christian admonitions against idol worship notwithstanding, the forms of Jagannatha, Caitanya, Rädhä-Kåñëa—Rädhä-Dämodara—are brought to Western shores and are embraced by a receptive hippie community. While these forms were worshipped by traditionalists in India for centuries, it is mainly the non-traditionalists in the West, the hippies, who initially take on Their worship. Rädhä-Dämodara Vilasa shows how an alienated fringe community soon develops into an establishment more traditional than Western conservatives could ever imagine. But mostly, this is a book about compassion, about giving something 7

valuable to others. It is about the Sankirtana Mission of Çré Caitanya Mahäprabhu. This was the mission of the Six Gosvamis of Våndävana. In the sixteenth century, from their dwelling in Vraja, they made plans to spread Kåñëa consciousness throughout the world. They would hold meetings at Jéva Gosvami’s Rädhä-Dämodara Temple, and soon Çré Jéva sent his three best preachers, living examples of Kåñëa consciousness, with their precious Gauòéya Vaiñëava manuscripts, to all parts of India, explaining the esoteric process of divine love. Just as India’s inundation of Kåñëa consciousness burst forth from the Rädhä-Dämodara Temple, so, too, in 1965, did Prabhupäda leave that sacred place for his mission to the West. It is as if Jéva Goswami’s Deities, Rädhä-Dämodara, were somehow the Deities in charge of saìkértana, or the spreading of the Holy Name of Kåñëa. This seems further confirmed by the fact that Prabhupäda gave these same names to the major Deities you meet in this book, the Rädhä-Dämodara Traveling Sankirtana Deities, so dear to Viñëujana’s heart. These Deities, in the mood of Lord Caitanya, traveled throughout America and placed Kåñëa consciousness within the easy grasp of men, women, and children. So I would say that just as the Madan-Mohan Deities are representative of Sambandha, or the process of God-realization, and the Rädhä-Govinda Deities represent Abhidheya, or the development of that process, and Rädhä-Gopinatha are the Deities of Prayojana, or the ultimate perfection of that process—we must conclude that RädhäDämodara are representative of Sankirtan, or the essence of that process. The essence is the congregational chanting of the Holy Name and the spreading of that chanting to others, the sharing of Kåñëa consciousness. But you have to have it before you can share it. And this brings us back to our original theme: the inconceivable union of opposites. Kåñëa consciousness involves both taking and giving. In this book, Vaiyäsaki Prabhu clearly illustrates the enthusiasm and determination required to become Kåñëa conscious, the sort of spiritual greed one needs if he is going to achieve the goal of spiritual perfection. This is the “taking” aspect of Kåñëa consciousness. At the same time, one feels compelled to give this precious gift to others, for this is the essence of the process 8

saìkértana. If one is actually making spiritual advancement, one naturally wants to share this greatest treasure with everyone. This is the essence of Kåñëa conscious “giving.” Acintya-bhedabheda-tattva applies here, for it is only in “giving” it that one can truly “take” it, and unless one takes it, one has nothing to give. The story of the Rädhä-Dämodara party is a story of this kind of mystical give and take. It is epitomized by Viñëujana and Jayänanda—they embraced Kåñëa consciousness with all their heart, and they gave it to others in that same enthusiastic way. Satyaraja däsa (Steven J. Rosen) – Author of several books on Vaiñëava-related topics and editor of the internationally esteemed Journal of Vaiñëava Studies.

Preface Every genuine movement attracts persons who stand out by their acts of selfless sacrifice. In the Hare Kåñëa movement, Viñëujana Swami and Jayänanda Prabhu were two such persons. Their spirit of humble service and commitment to spreading the glories of the Holy Name of the Lord left an indelible impression on everyone who met them. Each became a legend in his own time. Viñëujana Swami was active in devotional service for only eight years and Jayänanda for only ten before they passed from our vision. They left behind no disciples, no books, no temples. This book is a humble attempt to properly glorify these outstanding devotees. The goal is to preserve their place in Vaiñëava history so that succeeding generations may know of the important roles they played in helping Çréla Prabhupäda establish Lord Caitanya’s mission worldwide. Although saintliness is rarely achieved, Viñëujana Swami and Jayänanda Prabhu seem to be acknowledged as saintly by the people who knew them. The following personal memoirs give us a brief look into the character and personality of these two great saints.

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Kalakantha däsa on Jayänanda Prabhu Jayänanda Prabhu was always ready to do whatever was necessary to push on Kåñëa consciousness. He was expert at everything: cooking, preaching, Deity worship, public relations, saìkértana, selling incense, construction, and everything else it takes to run a temple. He was a tireless worker. He would be the first one up in the morning and the last one to sleep at night. It was Jayänanda who was always running out to get the flowers, Jayänanda who was washing dishes and making sure the kitchen was clean, Jayänanda who was often missing class while he was out doing some service, and Jayänanda who was always encouraging others to go out and preach, setting the example himself. Whatever assignment he was given, he would always get it done, even if he had to suffer personal inconvenience. Those who knew Jayänanda always noticed one remarkable quality about him: he could not criticize others. It was against his nature. Even if a devotee did something that warranted criticism, Jayänanda would usually say nothing, or else say something that made the mistake appear to be perfectly understandable. No matter who was giving class or leading kirtan, he would always appreciate it. He never spoke harsh words or chastised anybody. If one devotee was criticizing another within earshot of Jayänanda, Jayanada would simply leave. Rather than criticize others, Jayänanda would contribute nothing less than positive Kåñëa conscious energy to any situation. Sometimes devotees would bring up their expansive aspirations for spreading Kåñëa consciousness. Jayänanda would always encourage their ideas, however extraordinary. At the same time he was not a fool. He could always pick the right man to do a particular duty. Because he knew how to encourage people, the temple leaders would always assign new men to work with Jayänanda. He saw no distinction between new and old devotees. Both were his superiors. He could quickly give a new man a sense of identity and a feeling that he belonged in Kåñëa consciousness. A true Vaiñëava, he would expertly fan any little spark of interest into a big fire of Kåñëa consciousness. Like the Six Goswamis, Jayänanda was “dear both to the gentle and 10

the ruffians.” He was as much at home with the Italians at the produce market as with the brahmacaris in the temple. Because of his genuine compassion, Kåñëa gave Jayänanda the unique ability to make people want to serve, directly or indirectly. Whenever a new bhakta would come, Jayänanda made him feel that he was engaged in important work. He was willing to let people do things their own way, without getting finicky about details—unless some-body’s creativity interfered with practical necessity. New bhakta or old, everyone felt satisfied after a day’s work with Jayänanda. Jayänanda’s leadership was especially evident during Ratha-yäträ time. He would organize a crew of cynics, bloopers, uncooperative personalities, and non-devotees off the street to build the Ratha-yäträ carts. Although many of his men sat down for a smoke during breaks, he would get them to work, ten, twelve, or fourteen hours a day. He was always glorifying others, while working hard himself. In fact, he worked harder than anybody else. All these qualities constantly inspired his coworkers. Jayänanda was well known as a transcendental miser. He hated to spend any of Çréla Prabhupäda’s money. Personally, he had almost no possessions, even during his years as a householder. Jayänanda would use his personal charm with people to get them to give everything for free, or at a discount, for Kåñëa. Without spending huge sums of money, he would personally collect nearly all the bhoga, flowers, lumber, paint, and everything else needed to put on Ratha-yäträ each year. Jayänanda could get almost anything done for free, such as printing, advertising, and mimeographing for Ratha-yäträ publicity. What he couldn’t get for free, he’d get at a discount, and when he paid, he’d get his money’s worth. Although he was a senior devotee and could have had anything he wanted, he always dressed in old dhotis, or work clothes that he’d buy for one dollar per set at the Salvation Army. Jayänanda was the back bone of the Bay Area Ratha-yäträ for years. During the weeks before the festival, Jayänanda would sleep at the site where the Ratha-yäträ carts were under construction. He would rise every day at 4:00 AM without fail, even if that meant he was getting less than three hours of sleep. To keep his crew enlivened, he would cook 11

fantastic prasädam on a tiny gas stove at the site. The preparations were always carefully offered, and each was filled with so much devotion that the temple devotees would sometimes sneak down to the cart site just to get some. Behind the scenes Jayänanda was doing everything in preparation for each festival. He would beg food, flowers, and funds, buy material and build the carts, advertise and arrange for permits, and organize the cooking and serving of prasädam. Although things always went right down to the wire, he consistently succeeded in fulfilling all his plans. After the festival, Jayänanda personally brought a prasädam cake or pie to each and every person who had helped in some way. Because of his efforts, the devotees in the Bay Area have enjoyed amazingly harmonious relationship with the city officials. Jayänanda was very eager to see everyone engaged in Kåñëa’s service. He once wrote, “When I reflect on my consciousness, had I not had association with devotees and Çréla Prabhupäda, I shudder to imagine the nightmare I would be in. If we could become a little dedicated to distributing the mercy, so many could be saved so much suffering.” Satyanarayana däsa on Viñëujana Swami Viñëujana Swami impressed everyone with his unique “adult as spiritual child” persona. This mixed with a natural unpretentiousness, so it was not at all difficult to imagine him reincarnated from a character residing somewhere between the Pied Piper of Hamelin and Peter Pan. As the story goes, Peter Pan nourished those he met with the fountain of youth. He rejected all things “adult,” and everyone felt drawn to his youthful energy and attractiveness. Peter Pan symbolized the indefatigable spirit, and he awakened the child within all he touched. The Pied Piper, for his part, enchanted the children of Hamelin with his rainbow robes and flute, which played the notes of happy laughter and merry play. All the children of the town joyfully skipped and danced to the Piper’s call, following him and disappearing into the green wood. Anyone could see that Viñëujana, this Pan/Piper character, had 12

finally received the blessings of all his good works and had taken that jump from the mode of goodness to transcendental life. Here he was, his elfish garb replaced with the beautiful robes of a young sannyäsé, his forest songs upgraded to heartfelt bhajans for Çré Kåñëa. The playing of ancient Indian instruments provided an otherworldly background to his emotional cries. However, in this life, the merry Piper has surrendered the flute playing and the flute itself to the Supreme player, Lord Dämodara. Now he himself dances to Dämodara’s flute and induces all to dance to His lead. Viñëujana naturally seemed to turn everything, even menial activities, into exciting adventures, and in that sense, it was also easy visualizing him as a cowherd boyfriend of Kåñëa who has to be a group leader who plans out daily fun and mischief in Goloka. I crossed paths frequently with the traveling Road Show, that amalgam of devotees, musicians, actors, book distributors, cooks, mechanics, and preachers, headed by Viñëujana Swami, Kértanänanda Swami, and above all, Çré Çré Rädhä-Dämodara. Aja was doing his “You know you’re not that bo-o-o-o-dy” routine along with the rest of the troupe, and Rädhä-Dämodara were resplendent in elegant beauty on stage overseeing the festivities. One of the amazing highlights of the show was Viñëujana’s performance—but he wasn’t acting. His uniquely attractive qualities were fully in evidence one day on campus. Viñëujana gave one of his inspiring talks on the glories of “Çré Çré Ra-a-a-dha Da-a-a-moda-a-a-ra,” that deep, forever hoarse, lustful for Kåñëa, voice of his—imitated but never equaled—drawing everyone to rapt attention. He clearly communicated the excitement and adventure of serving Kåñëa and then, almost as if it were a right of passage to begin life within that higher consciousness, he raised his arms high and, in his best voice, beckoned everyone to bow down to Their Lordships. And just like that, everyone, every single authority-despising college hippie, acidhead, and arrogant professor, all got down on their knees and touched their heads to the ground in obeisance to Rädhä-Dämodara. Viñëujana inspired the instinctual feeling that this was simply the best possible thing to do, and also the coolest possible thing to do, at that 13

moment. It was unspoken, but not to do it would obviously mean missing out on a most rare opportunity, something beneficial to the self to the ultimate degree. So even though many there really didn’t understand what was happening, their hearts brought them to their knees. Again this Pan/Piper was leading us to the real magic land. Çré Çré RädhäDämodara were blessing Their devotee Viñëujana Swami to cast a joyful spell on all—and for a few moments everyone knew they were devotees of Kåñëa. It was a moment of great comfort and communal peace; everyone there felt it. Viñëujana was that kind of conduit. He had gifts, and he was using them in the highest way, to attract and awaken the lost souls to the realization of their true identity. It was wonderful to see Kåñëa plainly working through His surrendered devotee to such effect. I met Viñëujana many times in India, and his sweet and unpretentious kirtans and dancing in Mayapur and Våndävana were wonderful to be a part of. But to me, it seemed that Viñëujana Swami was at his best, and fully in his element, as a sannyäsé preacher to the young seekers of America. He made surrender look easy. And because his devotion was so natural, he was most effective. He seemed literally designed by Lord Dämodara for this purpose, and those who heard him sing, dance, and speak his uniquely attractive praise of Rädhä-Dämodara, felt themselves fortunate and blessed to be bathed in the devotional light of this sincere and brilliant soul. Vaiyäsaki däsa on Çré Çré Rädhä-Dämodara Another significantgoal ofthis book is the introduction of the Supreme Lord and His eternal consort in Their childhood forms of Çré Çré RädhäDämodara. The following discussion supports the observation that the advent and traveling saìkértana pastimes of Rädhä-Dämodara were indirectly, but clearly, predicted in scripture just as the advent and saìkértana pastimes of Çré Caitanya Mahäprabhu were indirectly, but clearly, predicted. The Lord sometimes makes unscheduled visits as part of His saìkértana lélä. In Kali-yuga the Lord again makes His own appearance, but this time He comes incognito, in the mood of a devotee. The advent of Lord Caitanya is due to both internal and external considerations. 14

The internal reasons, antaraìgä vicära, are for His own Divine Purpose. The external reasons, bahiraìgä vicära, are for the benefit of the conditioned souls. Bringing His associates and the full paraphernalia of His transcendental abode, He reclaims the fallen souls and gives pleasure to the devotees by chanting His own Holy Name. He establishes the yuga-dharma, by personally inaugurating the saìkértana movement, and teaches the process of bhakti-yoga, or devotional service. Although this appearance is covert, it is still prophesied in ÇrémadBhägavatam: kåñëa-varëaà tviñäkåñëaà säìgopäìgästra-pärñadam yajïaiù saìkértana-präyair yajanti hi sumedhasaù “In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kåñëa. Although His complexion is not blackish, He is Kåñëa Himself. He is accompanied by His associates, servants, weapons and confidential companions.” (Çrémad-Bhägavatam 11.5.32) Caitanya Mahäprabhu’s advent and lélä are also described in the Çré Visnu-sahasra-nama, which appears in the Mahabharata: suvarëa-varëo hemäìgo varäìgaç candanäìgadé sannyäsa-kåc chamaù çänto niñöhä-çänti-paräyaëaù “In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyäsa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees.” (Mahabharata, Dana-dharma-parva, Ch. 189, quoted in SB 11.5.32) 15

Chanting and dancing blissfully throughout the Indian subcontinent, Lord Caitanya freely distributed the Holy Name of Kåñëa to enable everyone to taste the ecstatic mood of love for God. He tastes it Himself first and then distributes to everybody else, even amongst the lowest of mankind. After inaugurating the saìkértana movement in India, the Lord left the rest of the service to His surrendered devotees. But He guaranteed that the whole world would have the opportunity to drown in the ecstasy of kåñëa-prema by making His own prophecy: påthivéte äche yata nagarädi gräma sarvatra pracära hoibe mora näma “In every town and village around the world My name will be sung.” (Caitanya-bhagavat, Antya-lila 4.126) With this prophecy Lord Caitanya reveals that He will come again, because there is no difference between Kåñëa and His Holy Name—kalikäle näma-rüpe kåñëa-avatära. (Caitanya-caritämåta, Adi-lila 17.22) In Kali-yuga especially, Kåñëa descends as the sound vibration of the mahämantra. Both the Holy Name, näma, and the possessor of the Name, nämi, are one. Both are on the platform of eternal existence, eternal knowledge, and eternal bliss. This is the Absolute nature of Kåñëa and His Holy Name. This is further corroborated in the Caitanya-bhagavat, Madhya-lila, Chapter 27, wherein the Lord informs His mother, Saci-mata, at the time of taking sannyäsa, that He will descend two more times and that she will also accompany Him. He will appear in the form of the Holy Name, while she will appear as the tongue that vibrates the pure Name. Secondly, He will appear in the form of the Deity, and she will become the substance from which the Deities are formed. According to Vaiñëava äcäryas, the following verse from ÇrémadBhägavatam, wherein the sage Karabhajana discusses the yuga-avatäras, is understood to predict Lord Caitanya’s appearance as the Kali-yuga avatar. 16

tyaktvä su-dustyaja-surepsita-räjya-lakñméà dharmiñöha ärya-vacasä yad agäd araëyam mäyä-mågaà dayitayepsitam anvadhävad vande mahä-puruña te caraëäravindam “O Mahä-puruña, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brähmaëa’s curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Çyämasundara.” (Çrémad-Bhägavatam 11.5.34) SYNONYMS tyaktvä—abandoning; su-dustyaja—most difficult to give up; suraépsita—anxiously desired by the demigods; räjya-lakñmém—the goddess of fortune and her opulence; dharmiñöhaù—most perfectly fixed in religiousness; ärya-vacasä—according to the words of a brähmaëa; yat— He who; agät—went; araëyam—to the forest; mäyä-mågam—the conditioned soul, who is always searching out illusory enjoyment; dayitayä—out of sheer mercy; épsitam—His desired object; anvadhävat— running after; vande—I offer my homage; mahä-puruña—O Lord Mahäprabhu; te—to Your; caraëa-aravindam—lotus feet. The explanation is as follows: Lord Caitanya married the goddess of fortune herself, Çrémati Visnupriya, who is desired by all the demigods (surepsita) including Lord Brahma. Yet Lord Caitanya left her (tyaktvä) to take sannyäsa, which is the most difficult renunciation (su-dustyaja). He always behaves as a perfect Vaiñëava and is thus most perfectly fixed on the path of dharma (dharmiñöhaù). When He was cursed by the brähmaëa who could not enter the kirtan hall, “You will be bereft of all material happiness,” Lord Caitanya understood these words (äryavacasä) as a benediction and accepted sannyäsa. He then traveled through the forests of Jarikhanda, Våndävana, and South India (yad agäd araëyam). His mission was to search out and deliver (anvadhävat) 17

the conditioned souls pursuing the allurements of illusion (mäyä-mågam) and thus, He is the most merciful (dayitayä). He is constantly searching out His most desired object (épsitam), Lord Kåñëa, and therefore all obeisances are offered to the lotus feet of such a great soul. Çréla Jéva Goswami has shown that this verse also describes the appearance of Lord Kåñëa. The words surepsita-räjya-lakñmém indicate Mathura, which is described as a reservoir of opulence. Although taking birth in the opulent city of Mathura, Kåñëa left that city (tyaktvä) and relocated to the village of Våndävana, by the words (ärya-vacasä) of His parents, Vasudeva and Devaki. Following their instruction, He relocated to a forest village (yad agäd araëyam). The relationship between Çré Kåñëa and Çrémati Rädhäräëé (mäyä-mågam) indicates yogamäyä in this context since Rädhäräëé is Kåñëa’s hlädiné-çakti, His original internal pleasure potency. Because Kåñëa is Madana-mohana and Rädhäräëé is Madana-mohana-mohini, therefore mågam means Kåñëa is like a deer that is controlled by the beautiful Rädhäräëé. Çré Rädhä always performs püjä to bind Kåñëa because She cannot live without Him. Due to Rädhäräëé’s ärädhana, or worship, Kåñëa never leaves Våndävana. He runs through the forests of Våndävana (anvadhävat), playing with His friends and cows and engaging in amorous pastimes with His most desired object (épsitam), Çrémati Rädhäräëé. Çréla Çrédhara Swami has explained how this verse also describes the incarnation of Lord Ramachandra, who gave up (tyaktvä) an opulent kingdom, which is very difficult to renounce (su-dustyaja). Lord Rama left the kingdom that was desired even by the demigods (surepsita-räjyalakñmém) to honor the words of His father (ärya-vacasä) whom He accepted as a guru, and entered the forest (yad agäd araëyam), thus showing His unflinching submission to the path of dharma, (dharmiñöhaù). He wandered throughout the forest (anvadhävat) and displayed His affection for Sita-devé by chasing the illusory deer (mäyämågam) created by Maricha. The golden deer was especially desired by Sita-devé (dayitayepsitam). Accepting all the explanations of this verse, adherents of the Gauòéya Vaiñëava sampradäya worship Çré Caitanya Mahäprabhu in His six-armed form known as ñaò-bhüja-mürti. Two arms carry the bow and 18

arrow of Çré Ramachandra. The next two arms hold the flute of Lord Kåñëa, and the final two arms carry the waterpot and daëòa of the sannyäsé Caitanya Mahäprabhu. The ñaò-bhüja form, therefore, is accepted as the siddhänta of this verse. We may observe that this verse also applies to Çré Çré RädhäDämodara and Their pastimes. They gave up living in a temple (tyaktvä) where Deities normally reside. Many people come to the temple to pay tribute, and the temple service by Their devotees is usually opulent and affectionate, so that situation is difficult to give up (su-dustyaja). They left the opulent capital city of Washington, DC, of the richest country in the world (surepsita-räjya-lakñmém) for the holy purpose (dharmiñöhaù) of spreading the saìkértana mission. Thus, They fulfilled the prophesy of Lord Caitanya (ärya-vacasä) who accepted the role of a brähmaëa sannyäsé. Accordingly, They traveled in the forest of illusion within the material world (yad agäd araëyam) out of Their sheer mercy (dayitayä) to deliver the conditioned souls who are chasing after illusory pleasures (mäyä-mågam). In this way They achieved Their desired objective (épsitam) which was the fulfillment of scripture. For this very purpose, They traveled here, there, and everywhere (anvadhävat) on a bus. There is no contradiction for the different interpretations of this verse because the Supreme Personality of Godhead manifests unlimited forms to perform His pastimes (advaitam acyutam anädim ananta-rüpam) as explained in Brahma-samhita. Çréla Prabhupäda himself gave the indication to His Holiness Viñëujana Swami that Rädhä-Dämodara were in the mood of Lord Caitanya, and thus They traveled on a bus throughout the North American continent sanctioned by the word of Çréla Prabhupäda (äryavacasä). Ironically, this fulfills yet another prophesy in scripture: çré-kåñëa-caitanya-prabhu deçe deçe yäïä saba-loke nistärilä jaìgama-brahma haïä “Çré Caitanya Mahäprabhu, however, moves from one country to another, personally or by His representative. Thus He, as the moving 19

Brahman, delivers all the people of the world.” (Caitanya-caritämåta, Antya-lila 5.153) From the historical evidence introduced in this book it should be clear that Çré Çré Rädhä-Dämodara arrived in America and traveled on a bus to inspire Their devotees in fulfilling the prophecy of Lord Caitanya. Therefore, we may also conclude that these pastimes were indirectly predicted in çästra as the above verses affirm.

Acknowledgements This book was originally begun in March 1992, so it has taken a long time to finally come to press. My original intention was to write a short book in praise of His Holiness Viñëujana Swami, so that his contribution to the pioneer preaching of Kåñëa consciousness would not be forgotten with the passing of Çréla Prabhupäda’s direct disciples. As I began traveling and conducting interviews, I realized that the project was much larger than I had originally conceived. With each interview more interesting details surfaced, and the more that questions were answered, the more further questions arose. Consequently, my initial goal developed into a whole new project: a completely detailed account of Viñëujana’s life, his relationship with his beloved Deities, Çré Çré Rädhä-Dämodara, and the history of how the Rädhä-Dämodara party began and ended. I quickly became intrigued by the mystery of Viñëujana’s disappearance and determined to discover what had really happened, and why. I have always tried carefully to use Viñëujana’s own words to express his life, his music, and his preaching. In 1994, I visited Våndävana, and it was here that His Grace Jayänanda Prabhu really became a major character in the book. My esteemed godbrother Mahanidhi Swami had gathered many valuable interviews on the life of Jayänanda with a view to publish some book in glorification of this great Vaiñëava. But, as he remarked to me, he had 20

been away from America for so many years that he really couldn’t project himself into that environment in order to accurately portray the mood of Jayänanda and his times. Therefore, he handed all his research material over to me and begged me to take up the project. I gladly accepted the task, taking it as Kåñëa’s mercy. I was already interviewing people about Jayänanda because he had joined the Rädhä-Dämodara party and was equally legendary in ISKCON’s pioneering days. He had also passed from our vision before Çréla Prabhupäda, so it was natural to expand his impact in the book. The cornerstone of the mountain of information at my disposal was the personal interviews from over 500 devotees. With the help of Mangalya devé däsé, I spent more than two years following leads and tracking down prominent people of the era who had answers to important questions. The result was over four hundred hours of interviews that I transcribed and catalogued myself. It was surprising to discover how many people figured prominently in the lives of Viñëujana and Jayänanda. Several people had completely vanished somewhere in the material world, while others had simply passed away. I received only two outright refusals for an interview. Certain key personalities of the period had a distorted view of themselves and ISKCON history, so they, in my opinion, had lost their credibility. In a few instances, I had to resort to secondary sources to give particular people a voice in the book, and I hope that I have done them justice. Without the assistance of all these devotees, this book would never have seen the light of day, so I owe each of these people a debt of gratitude. Their contribution was immeasurable. In addition to the interviews, the Bhaktivedanta Archives was another tremendous resource, with letters and conversations involving Viñëujana and Jayänanda. They also provided many photographs. I gratefully acknowledge the immense research done by the Archives, which enabled me to accurately document many historical details. Finally, I received original bhajan and lecture recordings from Mahé Barta Prabhu, as well as other devotees along the way, which greatly enhanced my appreciation for Viñëujana Swami. I was fortunate to have Servant of the Servant by Tamal Kåñëa 21

Goswami as another point of reference which served as an invaluable aid in reconstructing important moments in the narrative. I also want to gratefully acknowledge the inspiration I received from Çréla Prabhupädalélämåta by Satsvarüpa däsa Goswami and Transcendental Diary by Hari Sauri däsa. I owe them all a gracious “Thank you.” Throughout the book I have adopted certain conventions, like using devotee names instead of legal names, because devotees are considered eternal servants of the Lord. Since devotees get credit for whatever service they have done and there is never any loss or diminution, I have never tried to hide anyone’s identity even though some have subsequently fallen from favor. Of course, I owe a tremendous debt of gratitude to my editors, Bhogini devé däsé, Satyaraja däsa, and Bimala devé däsé who gave me considerable help in bringing this book to a readable standard. Bimala also tastefully designed the cover and did the layout for the book. In addition, Suresvara däsa, Maëòaleçvara däsa, and Hari Çauri däsa gave valuable suggestions and helpful hints. I have to honestly admit, however, that I really cannot take any personal credit for this book. I consider myself more of a weaver rather than a writer, because I only wove together the events described to me by the devotees whom I interviewed. At a certain point, it became obvious to me that the direction of the book was being guided by higher authority. Since the book turned out far differently than I had originally intended, and went in a completely different direction than I ever could have imagined, I must express supreme thanks to Çré Çré RädhäDämodara, whom I believe, guided the direction of the book for the express purpose of glorifying Their devotees Viñëujana Swami and Jayänanda Prabhu. Finally, I must honestly admit that without the support and assistance of my wife, Lélä Maïjaré devé däsé, who had to put up with the isolation of seeing her husband married to the computer, this book would probably not be in your hands today. I had two major realizations while undertaking this project. We learn from scripture that one may make spiritual advancement simply by 22

glorifying the Vaiñëavas. My experience was that simply by hearing the glorification of Viñëujana Swami and Jayänanda Prabhu, I felt completely enlivened, and this has kept me in my service throughout. Secondly, just as Queen Rukmiëé fell in love with Çré Kåñëa simply by hearing about His glories, similarly I fell in love with Viñëujana and Jayänanda simply by hearing their glorious pastimes. This gave me the inspiration to continue the project through many obstacles. Therefore, I owe the greatest debt of gratitude to these two stalwart devotees, who inspired me in devotional service long after they had left the planet. I pray that all the assembled Vaiñëavas will be pleased that Viñëujana Mahäräja, Jayänanda Prabhu, and Çré Çré Rädhä-Dämodara have been properly glorified for the pioneering work that made Hare Kåñëa a household word, and Deity worship acceptable where it was previously considered idol worship. – Vaiyäsaki däsa Adhikari –

Introduction The Vedic Scriptures teach that the Supreme Personality of Godhead appears in this world to encourage us to begin the mystical process of devotional service. One way in which He descends is in his Deity, or mürti form. Although we cannot see His original form of pure spirit, we can, by His mercy, see His Deity form in the temple. Devotees, therefore, offer worship and loving service to Him in this form as intensely as they would His original form in the spiritual world. In the early days of the Hare Kåñëa movement in America, Çré Çré Rädhä-Dämodara were the first Deities that most people ever saw. This was because Rädhä-Dämodara did not remain confined to a temple building. Instead, since Their temple happened to be a bus, They were constantly on the move. There are historical precedents for this. In medieval times, the Deity Säkñi-gopäla displayed special mercy by walking from Våndävana to South India to bear witness for His devotee. 23

This He did only once, in order to honor a promise made to a young brähmaëa. Lord Jagannath, by His infinite mercy, comes out of the temple every year for Ratha-yäträ. Those who see Him on this wonderful day serve Him in diverse ways, including chanting, dancing, or pulling His chariot. But Rädhä-Dämodara lived on the road for over six years on a bus converted into a traveling temple. Rather than wait for people to come to see Them, They were Deities who went out to engage sincere souls in Lord Caitanya’s saìkértana movement. This was unprecedented in the history of Gauòéya Vaishnavism—indeed, in all history. It was no ordinary circumstance that Rädhä-Dämodara lived in a traveling temple. Çréla Prabhupäda had given a special sanction that these Rädhä-Kåñëa Deities could be worshipped like this. They were thus unique because no other large Rädhä-Kåñëa Deities lived on a bus for years on end. Rather, it was a singular event because They spearheaded the spreading of the Holy Name as prophesied by Lord Caitanya: påthivéte äche yata nagarädi gräma sarvatra pracära hoibe mora näma “In every town and village around the world My name will be sung.” (Caitanya-bhagavat, Antya-lila 4.126) The ups and downs of life on the road were not only experienced by the devotees, but Rädhä-Dämodara compassionately encountered these hardships as well, just as the Lord in the heart witnesses the trials and tribulations of every living being. In keeping with Their prankish mood and displaying Their sense of humor, Rädhä-Dämodara descended in Their çré-mürti forms to join the fun and help us accomplish Their goal. It is stated that Lord Caitanya is the combined form of Rädhä and Kåñëa. (Caitanya-caritämåta, Adi-lila 1.5) In this way, Lord Caitanya, by His inconceivable potency, came to fulfill His own prophecy. The readers of Rädhä-Dämodara Vilasa relive this saìkértana mood through the lives of three of Prabhupäda’s most influential disciples. 24

Jayänanda Prabhu, Viñëujana Swami, and Tamal Kåñëa Goswami joined the San Francisco temple within the first year of its opening in the mid ’60s. Together they helped establish Lord Caitanya’s mission in California while inaugurating the first traveling saìkértana party in the Western world. After less than two years of preaching and touring together, however, they were separated by destiny. Five years later they were reunited by Çré Çré Rädhä-Dämodara as leaders of a saìkértana party dedicated to distributing the mercy of Lord Caitanya to every town and village. In the years leading up to this, they had grown and changed in their own ways. All three played significant roles in spreading the saìkértana movement while undergoing personal struggles and triumphs in their endeavor for enlightenment. After Jayänanda’s passing away, Çréla Prabhupäda confirmed that he went back to Godhead. He was considered ISKCON’s first saint—an average American who perfected his life. Rädhä-Dämodara Vilasa is, therefore, a saìkértana adventure saga tracing the history of the fulfillment of an ancient prophecy—to bring the Holy Names of God to every town, village, and city street throughout the world. Just as Lord Rämachandra engaged an army of monkeys to liberate Çrémati Sitadevé, similarly Çréla Prabhupäda recruited an army of the sons and daughters of the mleccha and yavana countries to fulfill the prophecy of Lord Caitanya. Attracted by Çréla Prabhupäda’s purity and love for Kåñëa, young people from all walks of life embraced his teachings and took to the path of self-realization. As he gradually introduced deeper truths of bhakti-yoga, Prabhupäda imbued his disciples with greater spiritual fervor, empowering them to travel the globe to spread the glories of the Holy Name, and to establish temples along the way. The Rädhä-Dämodara Party was the largest traveling saìkértana army the world had ever seen, comprising six buses with numerous satellite vans and cars that crisscrossed the North American continent. They distributed millions of transcendental books and inspired other parties around the world to do the same.

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Kértanänanda Swami first conceived of the idea in 1971, but soon after, in early 1972, Viñëujana Swami became involved, taking the party to heights previously unimagined. In 1974, Tamal Kåñëa Goswami resigned his GBC post to join Rädhä-Dämodara’s traveling party and expanded the concept further. Then, in 1975, Jayänanda Prabhu also joined the party. All of a sudden, in early 1976, Viñëujana Mahäräja mysteriously disappeared. By the end of the year Tamal Kåñëa Mahäräja left the party to be with Prabhupäda in India. By May 1977, Jayänanda Prabhu contracted leukemia and passed away, but not before staging the first New York Ratha-yäträ. Rädhä-Dämodara retired from traveling during the summer of 1977 and settled at the farm community of Gétä-nagaré, in Port Royal, Pennsylvania. Çréla Prabhupäda had a plan to visit Gétä-nagaré to implement what he called the second 50% of his work, varëäçramadharma. It was to be his last journey abroad. He was in poor health and at an advanced age. En route to Gétä-nagaré, Prabhupäda stopped in London, where his condition became critical. He had to cancel his plans and returned to Våndävana. Çréla Prabhupäda passed from our vision at the age of 81 on November 14, 1977, sending shock waves throughout the Hare Kåñëa movement that are still felt today. There are external and internal reasons for the advent of RädhäDämodara. The internal reasons are for Their own purposes, which remain mostly inconceivable. The external reasons for Their appearance are essentially for the benefit of others—for our benefit. But in either case, whenever They descend, everybody benefits. As stated earlier, it appears that Rädhä-Dämodara’s advent was a special pastime of the Lord to accomplish a specific mission—to help fulfill Lord Caitanya’s prophecy. It also appears that this was prophesied in scripture. Is it possible that Rädhä-Dämodara have yet another secret that is still to be revealed—the development of a varëäçrama-dharma community in Gétä-nagaré? Çréla Prabhupäda always had an intimate relationship with RädhäDämodara. For years he lived at the Rädhä-Dämodara Mandir in 26

Våndävana, where he had written his Çrémad-Bhägavatam purports under Their shelter. Prabhupäda told us that he lives eternally at RädhäDämodara temple and has requested that we continually venerate his rooms there. Rädhä-Dämodara were also the beloved Deities of Çréla Rupa Goswami and Çréla Jéva Goswami. These two eminent Acharyas were dedicated to spreading the mission of Lord Caitanya worldwide. Çréla Prabhupäda had regularly prayed for the mercy of these Acharyas, whose life and soul were Rädhä-Dämodara. When Prabhupäda suffered a heart attack on his maiden voyage to America, he wrote the following in his diary: “I feel better today, but I am feeling separation from Çré Våndävana and my Lords, Çré Govinda, Gopinath, Rädhä-Dämodara.” By leaving the Rädhä-Dämodara temple in Våndävana, he brought Lord Caitanya’s saìkértana mission to the world and sparked a spiritual revolution through the chanting of Hare Kåñëa. In its initial four years, from 1966 to 1970, the Hare Kåñëa movement was spread primarily by householder couples. Prabhupäda would send them to a city to start a Kåñëa conscious center, usually in a storefront or a house. The Deities in those centers were always Lord Jagannath mürtis. If a center didn’t have Lord Jagannath mürtis, then devotees worshipped a picture of Panca Tattva. The first large Rädhä-Kåñëa Deities in the movement were installed in London in December 1969. Rädhä-Dämodara came to America in 1970, in the middle of an intrigue that Prabhupäda called a “conspiracy.” During this time he introduced the sannyäsa-äçrama in the West. At the same time he formalized maìgala-ärati at 4:30 every morning, along with Tulasé Püjä and the Prayers to Lord Nrsimhadeva. It was at this juncture of history, that the present format of worship in ISKCON was instituted. At that same time Prabhupäda left America to establish temples in the holy places of Våndävana, Mayapur, and the important cities of India. While Prabhupäda was returning to India, Rädhä-Dämodara were coming to America. The main theme of our story, therefore, portrays the advent and 27

unparalleled pastimes of Rädhä-Dämodara with Their devotees as They gradually reveal a plan to fulfill the mission of Lord Caitanya. The supporting theme of our story describes how the surrendered souls disburse the Lord’s mercy and inspire others to participate, thus facilitating the conditioned souls’ exit from the material world. Kåñëa is famous for speaking the immortal Bhagavad-gita to His devotee Arjuna, thereby re-establishing eternal dharma for the benefit of future generations. But He is no less famous as Dämodara, the naughty child of Mother Yaçodä, and in these pastimes He reveals even more about Himself and His intimate relationship with His devotees. The Sanskrit word dämodara is actually two words, däma and udara, which mean “rope” and “belly” respectively. The Yaçodä-Dämodara pastimes are part of Kåñëa’s kumära-lélä, which extends up to five years of age. The Supreme Maintainer of the entire material and spiritual existence assumes the form of a child, voluntarily placing Himself in the care of His devotees as if helpless without their love. Under the influence of the potency yogamäyä, Mother Yaçodä and Nanda Mahäräja feel that child Kåñëa will come to harm without their tender, loving care. When child Kåñëa is bound with rope around His belly by the love of Mother Yaçodä, the Lord becomes eternally famous as Dämodara. By agreeing to be bound by Mother Yaçodä’s love, Dämodara displays a unique quality, bhakta-vatsala, whereby the Supreme agrees to become subordinate to His devotee in the mood of loving reciprocation. This is a particularly sweet role for the Supreme Controller, as well as for the devotee. Vaiñëavas aspiring for this pure devotional mood, cherish the Dämodara pastimes as exquisitely attractive. The poet Satyavrata Muni captures this attitude of devotion in his Çré Dämodaräñöakam, Çré Haribhakti-viläsa 16.1.19 The super-excellent pastimes of Mother Yaçodä with child Dämodara portray the loving mood of vätsalya-rasa. But what is the role of Dämodara with Çrémati Rädhäräëé, whose relationship with Kåñëa is in mädhurya-rasa, the sweet delicacy of conjugal love? What is the 28

significance of Rädhä-Dämodara to the Gauòéya Vaiñëava Sampradäya, which emphasizes mädhurya-rasa? The Vraja-gopés constantly discuss Kåñëa’s pastimes amongst themselves. Since Mother Yaçodä never wants to forget Kåñëa’s activities, she remembers all His pastimes in the form of poetry. “One day when Mother Yaçodä saw that all the maidservants were engaged in other household affairs, she personally began to churn the yogurt. While churning, she remembered the childish activities of Kåñëa, and in her own way she composed songs and enjoyed singing to herself about all those activities.” (Çrémad-Bhägavatam 10.9.1-2) All the gopés love to hear Mother Yaçodä sing about the glories of Kåñëa. Rädhäräëé is especially keen to hear Kåñëa’s pastimes, but She is particularly attracted to the Dämodara pastime. Charmed by Dämodara’s mood of surrender in agreeing to be bound by Mother Yaçodä’s love, Çré Rädhä longs to have that same exchange with Kåñëa. She desires to express such intense love for Kåñëa that He will also agree to be bound by Her love. Appreciating this mood of Mother Yaçodä to enhance Her own feelings for Kåñëa, She resolves to experience this same reciprocation of love. Çréla Prabhupäda states, “The position of Mother Yaçodä is the greatest.” And he adds that, “...Mother Yaçodä is in the super-most exalted position, and thus Kåñëa has become completely subordinate to her.” (Çrémad-Bhägavatam 10.9.20, purport.) Rädhä-Dämodara thus refers to Rädhäräëé’s mood of intense attraction for this pastime between Dämodara and Mother Yaçodä. In celebration of this mood of love, She performs Kätyäyané vrata in the month of Kartik to receive the benediction to enter into this intimate relationship of loving exchange. By performing this vrata, Çré Rädhä is willing to undergo any austerities so that Kåñëa will agree to be bound by Her love. According to Vedic civilization, during the month of Kartik unmarried girls are required to worship goddess Durga and perform austerities in order to get a good husband. In KÅÑËA book, the unmarried gopés perform Kätyäyané vrata to get Kåñëa as their husband. They eat only haviñyänna—a bland kichari prepared by boiling mung 29

dahl and rice together without any spices—to purify the body before enacting a ritualistic ceremony. After taking bath in the Yamunä River, they worship a deity of goddess Durga with sandalwood pulp, garlands, incense, lamps, fruits, grains, and twigs of plants. After worship, they pray for the benediction to become the wives of Kåñëa. (KÅÑËA, the Supreme Personality of Godhead, chapter 22) Jéva Goswami has written that Çrémati Rädhäräëé always performs austerities simply to bind Kåñëa more and more with Her love. Because without Kåñëa, She cannot even bear to live. It is due to Çré Rädhä’s ärädhana, or worship, that Kåñëa never leaves Våndävana. Gauòéya Vaiñëavas consider Rädhäräëé to be the presiding Deity for the month of Kartik, which, significantly, is also called Dämodara. Çréla Rupa Goswami, in his Sré Utkalika-vallari, proclaims Rädhäräëé as Kartik-devé, the goddess of Kartik. The Hari-bhakti-viläsa proclaims, “O learned brähmaëas! Lord Dämodara becomes very pleased if during the month of Kartik one worships a Deity of Rädhika solely for Her pleasure.” (Hari-bhakti-viläsa 16.95) For this reason, Vaiñëavas perform austerities in the month of Kartik to please Çré Rädhä. They consider Kartik as the month of Rädhä-Dämodara because of the following pastime in the Uttara-khaëòa of the Bhaviñya Puräëa. “Once in the auspicious month of Kartik, Kåñëa came late for a rendezvous with Rädhäräëé in Her kuïja. In loving anger, Çré Rädhä looked at Kåñëa with frowning eyebrows. Using some golden vines, Rädhä then tied a rope around Çré Kåñëa’s belly to punish Him for not showing up as promised. Kåñëa said He was late because Mother Yaçodä kept Him home for a festival. Seeing Her mistake, Rädhä quickly untied Her beloved Dämodara.” (Rädhä Kunda Mahimä Mädhuré, by Mahanidhi Swami, page 50) Rädhäräëé’s desire to bind Kåñëa with Her love is fulfilled in this pastime. Therefore, Vraja Vaiñëavas worship this Dämodara who is bound by Rädhäräëé’s love. Of course, Kåñëa is already famous as Dämodara from His childhood. In fact, just as Kåñëa is eternal, so is His Holy Name. He is always known as Dämodara, although it appears that His name comes into being as a result of the pastime with Mother 30

Yaçodä, just as Kåñëa appears to take birth from Devaké. There is another story. In Their childhood forms, Rädhä and Kåñëa are walking together in Bandiravan one day. They stop to rest under a Banyan tree. By Their mystic potency, They manifest youthful forms. A wedding is held and guests arrive. The marriage ceremony is performed by Lord Brahma with all the demigods in attendance. During the wedding ceremony Rädhäräëé’s sari is tied to Kåñëa’s dhoti as is the custom in Vedic weddings. When the ceremony is over and the guests have left, They assume their childhood forms again and walk home. Due to the tying of clothes, some Vaiñëavas consider this pastime a lélä of Rädhä-Dämodara. Certainly, in the mood of Rädhä-Dämodara, Çré Kåñëa and Çrémati Rädhäräëé display some of Their most mystical pastimes. This is also evident in Rädhä-Dämodara’s pastimes with Çréla Prabhupäda’s disciples and grand-disciples, who have embraced the Holy Name to become the instruments of Rädhä-Dämodara for spreading the saìkértana mission worldwide. Just as we relish the pastimes of Lord Caitanya’s direct associates, future generations of Vaiñëavas will relish the activities of Çréla Prabhupäda’s direct disciples with Rädhä-Dämodara. These pastimes are important because Kåñëa is never without His devotees. “The devotees and the Lord are interlinked, and they cannot be separated. Therefore, talks about them are all kåñëa-kathä, or topics of the Lord.” (Çrémad-Bhägavatam 1.7.12, purport) Indeed, only the most loving devotees, such as Jayänanda and Viñëujana, can tie the Supreme Lord to their heart with the rope of love. Let us now go back to the Calcutta of 1896, where a very significant event is about to take place. – Vaiyäsaki däsa Adhikari – Finished on Yogini Ekadäsé, June 20, 1998, at the lotus feet of Çré Çré Rädhä-Dämodara in Gétä-nagaré farm.

Prologue – Light of the Bhagavat 31

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale çrémate bhaktivedäntasvämin iti nämine I offer my respectful obeisances unto His Divine Grace Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda, who is very dear to Lord Kåñëa, having taken shelter at His lotus feet. oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù I offer my respectful obeisances unto His Divine Grace Çré Çrémad A.C. Bhaktivedanta Swami Prabhupäda, who so kindly came to us who were standing in the darkness of Kali-yuga with our eyes closed shut, and who opened our eyes with the torchlight of knowledge. mukhaà karoti väcälaà panguà laìghayate girim yat kåpä tam ahaà vande çré-guruà déna-täraëam I offer respectful obeisances unto my spiritual master Çréla Prabhupäda, the representative of the eternal paramparä, who has delivered the most fallen, and by whose mercy the lame can cross over mountains and the dumb can speak eloquently. väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca patitänäà pävanebhyo vaiñëavebhyo namo namaù I offer respectful obeisances unto all the Vaiñëava devotees of the Lord, who can fulfill the desires of everyone, just like desire trees, and are full of compassion for the fallen conditioned souls. rädhä-dämodarau vande 32

käïcana-dehav ujjvalau gétä-nagaré-väsau ’ñöau sarva-jéveñu bhaktidau I offer my respectful obeisances unto Çré Çré Rädhä-Dämodara, whose bodily complexions are brilliantly golden. They reside in the devotional farm community of Gétä-nagaré, and from there They are bestowing loving devotion unto all souls. sré-caitanya-mano-’bhéñöaà sthäpitaà yena bhü-tale svayaà rüpaù kadä mahyaà dadäti sva-padäntikam When will Çréla Rupa Goswami Prabhupäda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet? çré-caitanya-prasädena tad-rüpasya vinirëayam bälo ’pi kurute çästraà dåñövä vraja-viläsinaù By the mercy of Lord Caitanya Mahäprabhu, even a foolish child can fully describe the real nature of Lord Kåñëa, the enjoyer of the pastimes of Vraja, according to the vision of the revealed scriptures.

Calcutta – September 1, 1896 “It’s a boy! Bapu, it’s a boy. He’s so beautiful.” Excitement runs high today in the home of Gour Mohan De. His wife, Rajani devé, has just delighted her husband with a lovely child. The crying of the infant in the delivery room sounds like a Vedic hymn to Gour Mohan. It is the day after Janmäñöamé, the same day that Nanda Mahäräja observed a festival celebrating the birth of Lord Kåñëa. 33

An uncle suggests the name Nandulal, commemorating Nandotsava, the festival of Nanda Mahäräja. But Gour Mohan has already chosen the name for his son. “He will be called Abhay Charan.” (”One who is fearless, having taking shelter at the Lord’s lotus feet”) An astrologer calculates the child’s horoscope and predicts that he will one day be a great sädhu who will cross the ocean at the age of seventy and open 108 temples. The family is delighted by this reading. Abhay’s spiritual inclination manifests at an early age. Watching his father do the daily püjä to the family Deity, Çré Çré Rädhä-Dämodara, (Conversation with Life Member, Mr. Malhotra – Poona, December 22, 1976) the youngster also requests a Deity to worship. His father obliges him with a small set of Rädhä-Kåñëa Deities. Abhay begins to offer whatever he eats to his little Rädhä-Govinda. Like his father, he also offers a ghee lamp, and puts his Deities to rest at night. He is fascinated by Ratha-yäträ and longs to visit Puri, so Gour Mohan helps him organize his own Ratha-yäträ festival, complete with miniature cart and Deities modeled exactly after the giant carts in Puri. Friends and family join in the celebration with the other children of the neighborhood. This childhood pastime anticipates the day when Abhay will inaugurate the Ratha-yäträ festival in major cities worldwide. Desiring his son to be proficient at performing kirtan, Gour Mohan purchases a child’s mådaìga and hires a teacher. Quickly the boy masters the intricate beats taught by the professional mådaìga player. As he enters manhood, arrangements are made for Abhay’s marriage. At College, he becomes sympathetic to Gandhi’s independence movement of non-cooperation with the British occupation. After completing his studies at Scottish Churches’ College, Abhay fulfills a boyhood dream to visit Puri. Here he has a deep experience that solidifies his early attraction for Lord Jagannath and the teachings of Çré Caitanya Mahäprabhu. Returning to Calcutta, he is offered an important managerial post at the chemical laboratory of Dr. Kartik Chandra Bose, with a salary generous enough to support his family, now that a child is on the way. One day in 1922, on the urging of a friend, Abhay visits the 34

Ultadanga Gauòéya Math to meet a sadhu, Çréla Bhaktisiddhänta Sarasvaté Öhäkur. Seeing the two young men dressed in khadi cloth, the Öhäkur makes a bold proposal. “You are educated boys. Why don’t you preach in the foreign countries the spiritual movement started by Caitanya Mahäprabhu for the enlightenment of materialistic men all over the world? That will do good for you and the people who will hear you.” “Who will hear your Caitanya’s message?” Abhay responds, his interest piqued by the bold request. “We are a dependent country. First, let India become independent. How can we spread India’s culture if we are under British rule?” “The message of Çré Caitanyadeva is never dependent upon who is ruling,” is the Öhäkur’s firm reply. “It need not wait for a change in Indian politics. It is far too important. It cannot wait.” Çréla Bhaktisiddhänta Sarasvaté explains that the idea of dividing people into camps of friends or enemies on the basis of ideology or bodily designation has nothing to do with Absolute Reality. Although India is in political turmoil, no government can fulfill the longing of the soul. The aim of government is simply to adjust the material conditions of life. The politicians may change, but the politics will remain. How can a man-made political system genuinely help humanity? The eternal reality is spiritual. Real welfare work must extend beyond temporary concerns. The crisis in the world is neither social nor political; nor is it anything material. The crisis is simply the dearth of transcendental knowledge. Çréla Bhaktisiddhänta continues, “There has not been, nor will there ever be, such benefactors of the highest merit as Mahäprabhu and His devotees. The offer of other benefits is only a deception; it is rather a great harm, whereas the benefit done by Him and His followers is the truest and greatest eternal benefit. This benefit is not for one particular country causing mischief to another; but it benefits the whole universe. There is no scarcity of anything in this world,” the Öhäkur concludes, “save and except God consciousness.” Çréla Prabhupäda: I got some impression that, here is a person who has taken Lord Caitanya’s message very seriously. This great 35

personality is asking me to preach. I would have immediately joined, but now I am married. It will be injustice. So I thought that it would have been better if I was not married. I accepted him as my spiritual master immediately—not officially, but in my heart. I was thinking I had met a very nice saintly person. Deeply impressed, Abhay now understands that Gandhi’s independence movement, while valuable on a particular level, is just a temporary, incomplete cause. The rest of India, however, is not so enlightened. The following year Abhay is offered a post representing Dr. Bose’s company throughout Northern India. He moves his family to Allahabad and opens Prayag Pharmacy as a householder business. For five years, while tending to his business, he reads and studies the books of Çréla Bhaktisiddhänta Sarasvaté Öhäkur. In January 1928, the Kumbha Mela is celebrated at Allahabad. One day during the festival, Bhakti Pradipa Tirtha Mahäräja, a Gauòéya Math sannyäsé, walks into the pharmacy. Abhay is excited. “We are new here,” Tirtha Mahäräja explains. “We are going to establish a Math in Allahabad. We have heard your name, so we have come to you. Please help us.” Abhay is overjoyed to help establish a temple in Allahabad. He gives a donation and invites the devotees to hold a program at his home. After the Mela is over, a few disciples remain in Allahabad to maintain the Math. Soon Abhay becomes a regular visitor to the Math, delighting the brahmacärés with his skill on the mådaìga. They are pleased to hear him sing bhajans, and he soon begins to lead kirtans. The brahmacärés feel that Abhay brings new life to the Math, and he, in turn, experiences new life in their association. One typical evening he is introduced to a Dr. Kapoor, a research scholar at Allahabad University as well as a disciple of Çréla Bhaktisiddhänta initiated as Ädi Keçava däsa. Dr. O.B.L. Kapoor: I saw him playing on mådaìga at the time of kirtan. I felt attracted towards him, and he felt attracted towards me because I was the only non-Bengali person there. We became 36

acquainted, and acquaintance turned into friendship, friendship into brotherhood. He also got initiated a year later. I took him as my elder brother and sought his advice on certain matters. He used to manufacture medicines. So once he manufactured a tonic and gave a vial to me. I said, “This is all right. I’ll take this tonic, but I wish you’d give me the tonic you take, the tonic of Kåñëa prema.” He said, “No, I don’t have Kåñëa prema, but I do know the formula.” I said, “Let me know if it’s not a secret.” “No, it’s not a secret. The formula is, tåëäd api sunécena taror iva sahiñëunä amäninä mänadena kértanéyaù sadä hariù, (”One should chant the Holy Name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the Holy Name of the Lord constantly.”) and I shall preach it the whole world over!” At that time I couldn’t understand what it meant. I thought he was just making a casual pronouncement without any plan in his mind. At this point Abhay has not yet taken initiation. Still he has understood the mind of his Guru Mahäräja, and he has resolved to take up his mission and “preach it the whole world over.” Although Çréla Bhaktisiddhänta had only offered a suggestion on their very first meeting, Abhay had accepted it as an order, as his life and soul. This is the example of the first class disciple. He does not wait to be asked, nor does he need to inquire as to what should be done. He simply understands what his Guru Mahäräja wants and dedicates his life to the execution of that desire. On a warm autumn day in October 1932, Abhay hears that Çréla Bhaktisiddhänta is in Våndävana with a large party performing Vraja Mandala parikramä for the month of Kartika. Abhay is filled with anticipation to again have the association of that saintly person who had ten years earlier requested him to take up Mahäprabhu’s mission. He has never forgotten that instruction. Joining the parikramä at Koshi, he listens, rapt with wonder, as Çréla Bhaktisiddhänta Sarasvaté lectures on the relationship between the jéva 37

soul and the Supreme soul, Çré Kåñëa, and how to enter into that eternal intimate exchange. This second meeting with his spiritual master reinforces that first wonderful impression in Calcutta that has sustained him for a decade. Returning home, Abhay soon discovers that His Divine Grace will come to offer initiations and to preside over the opening of the Allahabad Math. By divine arrangement, it seems that his Guru Mahäräja is coming to him. On the day of the ceremony, in early 1933, the candidates for initiation meet their Guru Mahäräja. Çréla Bhaktisiddhänta recognizes Abhay. “Yes, he likes to hear. He does not go away. I have marked him. I will accept him as my disciple.” At the initiation Abhay is called forward to receive hari-näma by accepting the japa-mälä. At the same time he is given the sacred thread, denoting dékñä, spiritual initiation. Both initiations are offered together along with the name Abhay Charanaravinda däsa. The devotion he had first imbibed from his father is now strengthened by a personality capable of guiding all conditioned souls towards love of Godhead. Abhay Charanaravinda is a little different from the other disciples. Although he is well liked, some consider him entangled in householder life with wife and children and not able to fully surrender his time and energy to preaching. He is seen more as a congregational member and is simply Abhay Babu, the gåhastha businessman, not the full-time missionary worker. Of course, one can never know the mind of a Vaiñëava, nor can one know a Vaiñëava by outward appearance. To the extent that one judges a devotee by external considerations, to the same extent one is under an external conception of the self. Although the character and behavior of a Vaiñëava is naturally at the highest standard, external appearances may not always be an accurate guide to the quality of his service and surrender to his Guru Mahäräja. By 1934 Abhay’s business declines because people who owe him money cannot pay their outstanding bills. He is forced into liquidation to absolve himself from debt. Undaunted, he travels to Bombay in search 38

of opportunities to provide for his wife and children. There he meets two sannyäsé godbrothers, B.R. Çrédhara Mahäräja and B.S. Goswami Mahäräja. All three consider the meeting auspicious. Although the sannyäsés are Abhay’s seniors, they look to him for help in opening a local branch of Çréla Bhaktisiddhänta Sarasvaté’s Gauòéya Math. Abhay introduces them to business acquaintances, and they begin to collect substantial donations. In July 1935, Çréla Bhaktisiddhänta arrives to install the Deities for the newly opened Bombay Gauòéya Math. Goswami Mahäräja is so impressed with Abhay’s qualities that he inquires why his gåhastha godbrother is living separately when he should be the president of the Bombay Gauòéya Math. The Öhäkur’s prophetic reply is repeated to Abhay. “It is better that he is living outside your company. He will do. When the time comes, he will do everything himself. You don’t have to recommend him.” Abhay treasures these words, meditating deeply on their meaning. In November 1935, Abhay goes to Rädhä Kunda to see his spiritual master again. Çréla Bhaktisiddhänta takes this opportunity to speak in confidence to his gåhastha disciple, who is aloof from the Gauòéya Math’s internal politics. “It would be better to take the marble from the floor and secure money,” he confides. “If I could do this and print books, that would be better. Since this temple has been given by Mr. Dutta our men are fighting, ‘Which room I shall occupy?’ So I know there will be blazing fire here. I had a desire to print some books. If ever you get money, print books.” The message goes deep into Abhay’s heart. A year later, Abhay writes to Çréla Bhaktisiddhänta in Puri asking if there is some special service he can do for him. Within two weeks he receives a letter, dated December 13, 1936: I am fully confident that you can explain in English our thoughts and arguments to the people who are not conversant with the languages of the other members. This will do much good to yourself as well as your audience. I have every hope that you can turn yourself into a very good English preacher if you serve the mission to inculcate the novel impression of Lord Caitanya’s teachings to the people in general as well as philosophers and religionists.

Abhay realizes that this is the same message he received at their first 39

meeting in 1922. A fortnight later on New Year’s Day, 1937, he receives the news of his spiritual master’s passing away. Feeling empty and helpless, he finds solace in that last letter in which he was given his life’s work. That final instruction now becomes a mandate that enters deep into his soul. But being a householder, he is not sure how he will be able to fulfill this daunting task. When one strictly tries to serve one’s spiritual master, everything unfolds by the arrangement of Kåñëa. Taking up the serious study of Bhagavad-gétä, Abhay is particularly impressed with the commentary by Viçvanätha Cakravarté Öhäkur. In connection with the verse vyavasäyätmikä buddhir ekeha kuru-nandana, Viçvanätha Cakravarté explains that one should embrace the words of the spiritual master as his life and soul, rigidly carrying out the specific instructions without caring for personal loss or gain. The best kind of intelligence I can have is intelligence used in the service of Kåñëa. Intelligence is defined as “fixed” when it is intent upon my spiritual master’s instructions, such as chanting the name of Kåñëa, remembering His activities, and performing service to His lotus feet. My spiritual master’s instructions are my sädhana and my life, both in the beginning stages of bhakti as well in bhakti’s perfectional stage. I desire only to follow his instructions, and I accept nothing else as my life’s work, even in dreams. Whether I am happy or distressed, whether the material world remains or is destroyed, I don’t care. There is no loss for me. I simply must carry out the orders of my spiritual master. Steadfast upon his orders is determined intelligence in devotional service, and only by being fixed on his orders can such determined intelligence prosper. Purport to Bhagavad-gétä 2.41 by Viçvanätha Cakravarté Öhäkur

Abhay is so inspired by this insight that he makes it the main tenet of his life—it becomes his raison d’etre. In 1939, Abhay relocates back to Calcutta. Seeing his determination and worthy Vaiñëava qualities, his sannyäsé godbrothers confer upon him the title “Bhaktivedanta,” which indicates both devotion and the ultimate attainment of knowledge. In his usual humble manner, Abhay accepts the honor in a mood of responsibility, determined to live up to 40

the purport of the name. As a second World War overtakes humanity, Viceroy Linlithgow declares that India is at war with Germany. Indian troops are dispatched to battlefields around Asia, and the country is plunged into deprivation. The Japanese soon take Burma and are now on the doorstep of Bengal. The British destroy Bengal’s entire rice crop, fearing that it might fall into the hands of the Japanese. There is widespread famine. In December 1942 the bombing begins. Japanese planes bomb Calcutta every day. People evacuate the city. Blackouts are mandatory. At night the entire city is dark. In the midst of this terrible war, Abhay realizes that, more than ever, there is a need for Kåñëa consciousness in the world. With great resolve, he decides to produce a journal called Back to Godhead. The first issue is published in 1944 on the advent day of his Guru Mahäräja. Its forty-four pages deal mostly with the crisis of war. In the article “Congregational Chanting,” Abhay reveals his confidence in Lord Caitanya’s prophecy with his own prophetic statement: From this foretelling we can hope that the cult of Samkirtan will take very shortly a universal form of religious movement, and this universal religion—wherein there is no harm in chanting the Name of the Lord nor is there any question of quarrel—will continue for years, as we can know from the pages of authoritative scriptures.

One night he has a powerful dream. Çréla Bhaktisiddhänta Sarasvaté Öhäkur appears before him, beckoning that he leave home and take sannyäsa. He awakens deeply moved and ponders its profound meaning. It will become a recurrent dream. Due to a lack of funds, he cannot continue publishing Back to Godhead after the second issue. Instead, Abhay undertakes an English translation and commentary of the Bhagavad-gétä. After the war another nightmare hits India. Gandhi’s independence movement, with its goal to unite India’s different communities, fails. Instead of unity, India is partitioned in 1947. Two nations emerge, Pakistan and Hindustan. Millions of Hindus are stranded in Pakistan. Millions of Muslims are stranded in Hindustan. The great migration 41

begins. The violence that erupts claims hundreds of thousands of lives as people of opposing faiths riot. In Calcutta the hatred is especially poisonous as temples and mosques are desecrated. Each side tries to destroy the opposing side’s religion. Çréla Prabhupäda: In Bhag Bazaar there were heaps of dead bodies. And when it was a dead body, nobody could understand who was Hindu and who was Muslim. Simply it was to be cleared from the road. (Lecture Mayapur, October 11, 1974) In the confusion and turmoil of partition, Abhay’s business once again fails. His employees and servants steal everything of value. He sees in this action the hand of God, an opportunity to take up full-time preaching work. His family sees otherwise. They become increasingly distant, not appreciating his dwindling financial support. He, on the other hand, regrets their lack of spiritual support. One day he finds his Bhagavad-gétä manuscript missing, although he had kept it safely at home. No one knows anything about it. Thoroughly disappointed, he decides to travel in an effort to fulfill the directive given by Çréla Bhaktisiddhänta. His heart is burning with desire to satisfy his spiritual master and execute his final instruction to preach the mission of Caitanya Mahäprabhu. At the age of fifty-seven, he journeys to Jhansi and establishes the League of Devotees in 1953. He goes out on saìkértana every day, enthusiastically chanting the mahä-mantra with a group that increases up to fifty people. He maintains regular contact with his family and sends them money whenever possible. Over time, however, the climate in Jhansi becomes less favorable, and finally sours. Soon after returning home, his wife sells his Bhagavatam one day to purchase tea biscuits. Thirty-five years of family life have finally come to this. Disappointed but determined, Abhay seeks shelter in Mathura with his godbrother B.P. Keçava Mahäräja, to whom he donates the Deity of Lord Caitanya that he had originally hoped to install in Jhansi. Keçava Mahäräja requests Abhay to become the editor for the Gauòéya Patrika journal. After a few issues, Abhay receives another invitation from B.S. 42

Goswami Mahäräja to come to Delhi and take over the editorship of the journal Sajjana Tosani. But after several months of struggling to improve the periodical, his service is terminated. Alone in Delhi, without shelter or income, Abhay Charanaravinda Bhaktivedanta wanders here and there, staying at temporary residences, and seeking donations to print transcendental literature. This is the most difficult period of his life. While his godbrothers pursue litigation to resolve their institutional problems, Abhay realizes that he can no longer rely on the support of the Gauòéya Math. He contemplates how he alone might be able to fulfill Çréla Bhaktisiddhänta’s vision of a worldwide Caitanya movement. He spends every rupee publishing Back to Godhead as a four-page newspaper, even at the cost of eating. Alone, he types the manuscript, edits it, checks the galley proofs, and distributes the printed copies. He is content to serve his spiritual master by writing and broadcasting the message of Godhead, knowing that Lord Kåñëa maintains all living beings, what to speak of those who render service to Him. After the hectic pace of the city, moving to Våndävana is a breath of fresh inspiration. Taking a room at the Vamsi-Gopalji temple near Keshi-ghat, Abhay feels more connected with his spiritual heritage. Now he can write peacefully and still commute to Delhi to print Back to Godhead. As a vänaprastha, wearing white and carrying an umbrella and a begging bowl, he goes from door to door performing mädhukaré. For two years he makes Våndävana his base. During this period he travels from one city to another, trying to enlist subscribers, donors, and beneficiaries to help him put into motion his plans to spread the saìkértana movement. But every attempt, every opportunity, every idea simply dries up like a mirage. Seeing it all as Kåñëa’s mercy, revealing an empty, fleeting world, he writes poems to express his realizations. Everyone has abandoned me, seeing me penniless Wife, relatives, friends, brothers, everyone. This is misery, but it gives me a laugh. I sit alone and laugh. In this maya-samsara, whom do I really love? Where have my loving father and mother gone now? 43

And where are all my elders, who were my own folk? Who will give me news of them, tell me who? All that is left of this family life is a list of names. Vrindavan-bhajana, 1958, Verse two One night he has that same dream again, his spiritual master beckoning him to take sannyäsa. He awakens in a state of wonder. This is the third time he has had that same dream. Contemplating its meaning from different points of view, he begins to seriously consider taking sannyäsa and consults Keçava Mahäräja in Mathura. On the morning of September 17, 1959, Keçava Mahäräja bestows tridaëòa-sannyäsa upon A.C. Bhaktivedanta. Now, at 63, he becomes Tridandi Goswami A.C. Bhaktivedanta Swami Mahäräja on the same day that Vishvarupa, Lord Caitanya’s elder brother, accepted sannyäsa five hundred years prior. The order of his Guru Mahäräja, coming through the dreams, is being fulfilled. But upon returning to Våndävana as a sannyäsé, his practical situation remains the same. He still has no funds for preaching, or printing Back to Godhead. One day a librarian advises him to write books, because books are permanent, whereas newspapers are read once and thrown away. Considering that his spiritual master is speaking through this person, he accepts the advice. Soon after, one of his regular readers suggests the same idea. He now considers it a revelation, a reciprocation for his constant prayer of guidance from guru. After deep deliberation, he begins the English translation and commentary of Çrémad-Bhägavatam. Suddenly the fortunes of the new sannyäsé change. First, he is offered two rooms at the historic Rädhä-Dämodara temple, founded by Çréla Jéva Goswami four centuries earlier. Although the rooms are in disrepair and without electricity, he accepts the shelter of Çré Çré Rädhä-Dämodara. He undertakes the monthly rent, hoping to raise the additional funds to fix up the rooms. Meanwhile, he occupies another room upstairs. Next, he is offered a room at a Kåñëa temple in the Chippiwada area of Delhi. A major problem is now solved: he has an office in Delhi from which to publish and disseminate his literature. 44

His first published book is inspired by an article in The Times of India. The Nobel Prize in physics has just been awarded to two American scientists for discovering the anti-proton. ”According to one of the fundamental assumptions of the new theory, there may exist another world, or an anti-world, built up of anti-matter.” He conceives the idea to present the teachings of Bhagavad-gétä using the new scientific concept of anti-matter. He gives fresh translations to the Gétä verses, substituting the terms “anti-material particle” and “antimaterial world” for the soul and the spiritual world, respectively. He hopes to attract the public’s current interest in space exploration. In the fall of 1960, Easy Journey to Other Planets is printed after a year of hard work raising donations for its publication. In that same year he takes up the translation of Rupa Goswami’s great work Bhakti-rasämåta-sindhu, adding his own well-thought-out purports. He suspends work on the translation, however, when he is invited to attend the 1961 “Congress for Cultivating Human Spirit” in Tokyo. He is excited about this preaching opportunity abroad. Working diligently, he produces a book intended just for the Congress. Taken from the Bhagavatam, the book describes the autumn season in Våndävana, enriched with various teachings from the Vedas. He calls it Light of the Bhagavat. All that remains is to collect funds for the passage to Japan. As time runs out, all replies from prospective patrons turn out negative. Not even the government will sponsor him as a representative of the Ministry for Cultural Affairs. Finally, he requests his hosts in Japan to sponsor him. But nothing materializes. His hopes to go abroad end in disappointment. After three years, his two rooms at Rädhä-Dämodara temple are finally repaired, and in July 1962 he moves downstairs. Sitting in his kitchen, he can see Rupa Goswami’s samädhi through a small window. Everyday he circumambulates the temple, offering daëòavat-praëäma at the samädhis of Rupa and Jéva Goswami. Sometimes he chants his rounds on the veranda in front of his rooms, walking slowly back and forth, at other times he chants before Rupa Goswami’s samädhi. These rooms are situated in Seva Kunj where Kåñëa and the gopés 45

enjoy eternal pastimes. Prabhupäda experiences the highest ecstasy in his intimate service to Rädhä and Kåñëa. He is fully in the spiritual world because Seva Kunj is a replica of Goloka Våndävana, the place where Rädhä and Kåñëa enjoy Their sweetest intimacy. Våndävana is fully arranged for the satisfaction of Rädhä and Kåñëa, and because Prabhupäda is a part of that satisfaction, he also enjoys it. As he continues translating Çrémad-Bhägavatam verse by verse, he prays to Çré Çré Rädhä-Dämodara for spiritual strength to fulfill the desire of his Guru Mahäräja. Lord Caitanya had ordered every Indian to spread the message of Kåñëa to every town and village of the world. (Caitanya-caritämåta, Adi Lila 9.41) But only His pure devotees have the desire and capacity to execute this order for the welfare of humanity. Lord Caitanya had also prophesied: påthivéte äche yata nagarädi gräma sarvatra pracära hoibe mora näma “In every town and village around the world My name will be propagated.” (Caitanya-bhagavat, Antya Lila 4.126) For the last several generations, Vaiñëavas often wondered how the teachings of Lord Caitanya could be accepted by the mleccha and yavana population. In 1885, Çréla Bhaktivinoda Öhäkur predicted that the person who will fulfill this prophecy would soon appear on the planet. Çréla Bhaktisiddhänta Sarasvaté Öhäkur sent sannyäsés to Europe in 1932, but they returned, saying it was not possible for Westerners to adopt the strict principles of sanätana-dharma. What then was the meaning of that verse? But Bhaktivedanta Swami has no doubts that the word of God will indeed come to pass. At the Rädhä-Dämodara temple he enters the eternal realm of the Lord and His intimate devotees, strongly feeling the link of Rädhä-Dämodara, Rupa Goswami, Jéva Goswami, and the saìkértana mission. One evening Rupa Goswami appears to him in a vision and bestows a blessing for his success in fulfilling the desire of Çréla Bhaktisiddhänta Sarasvaté Öhäkur. Day and night he continues translating Çrémad-Bhägavatam convinced that Lord Caitanya’s 46

prophecy will be done. All of the Goswamis, all of the Acharyas coming in disciplic succession, want him to succeed in his mission. Gradually, three volumes, comprising the first canto of ÇrémadBhägavatam, are published in little over two years. In January 1965, armed with an impressive stock of literature, his desire to now go to the West becomes paramount. He chooses New York, because America has now eclipsed England as the world leader. Kåñëa provides a benefactor in Mrs. Sumati Morarji, who agrees to send Swamiji on one of her cargo vessels, although she thinks him far too old to travel abroad. Unable to raise the funds for an airplane ticket, nor even for the fare on a passenger ship, he humbly accepts passage, by Kåñëa’s grace, as the lone passenger on a cargo carrier. On Friday, August 13, 1965, the SS Jaladuta, a freighter of the Scindia Steam Navigation Company, sets sail from Calcutta at 9:00 AM. The journey to New York will take five weeks. On board is an elderly gentleman with pointed white rubber shoes and only forty rupees in his pocket. Traveling with two metal trunks filled with his own ÇrémadBhägavatam translations, his purpose is to replace Western materialistic civilization with the spiritual culture of Goloka Våndävana. After many years of setbacks and disappointments, A.C. Bhaktivedanta Swami is finally sailing West at the age of sixty-nine, when most people retire. One may wonder why a saintly person serving God’s mission has to struggle alone and face so many hardships and reverses as we have seen in the last twenty-five years of his life. Perhaps to prepare him for a situation where he will be even more alone and have to overcome even more obstacles, in a foreign country within a foreign culture. Or to set an example for future generations who will be inspired by his intense dedication and perseverance. Or simply to forge an even stronger bond of faith, commitment and surrender to the will of God, by whose mercy alone can all things be fulfilled.

First Wave – In God We Trust

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kali-kälera dharma kåñëa-näma-saìkértana kåñëa-çakti vinä nahe tära pravartana The fundamental religious system in the age of Kali is the chanting of the Holy Name of Kåñëa. Unless empowered by Kåñëa, one cannot propagate the saìkértana movement. Caitanya-caritämåta Antya-lila 7.11

Portland, Oregon – June 1, 1975 A favorite slogan of the local people when you arrive in town is, “Oh, you just missed the good weather!” More often than not it rains in Portland. In September the clouds roll in and don’t disappear until June. It is one of the rainiest places in the United States. Whenever the sun peeks out from behind the clouds it is a cause for celebration. Of course, the advantage of the abundant rainfall is that flowers grow in profusion. Especially roses. Portland is known as the Rose City. Portlanders are proud of their rose gardens. Even on empty lots roses grow. Every year there is a rose festival and awards are given for the best gardens. Today is a beautiful, sunny day. That always brings out happy smiles. At Laurelhurst Park a festival is in progress. Before even entering the th park from South East 39 Street, one can hear voices singing and a band playing. The sound fills the air, attracting the attention of everyone going to the park this Sunday afternoon. However, this is not a function sponsored by the city. Nor is this a rock band striving for recognition. The occasion is the Puñpa-abhiñeka (A ceremony of bathing the Deities with flower petals) Festival, celebrated since 1971 by the local branch of the International Society for Kåñëa Consciousness. A beautiful grassy meadow is set apart by colorful pandals fashioned in India. Various booths display books and serve vegetarian delicacies. Shaven-headed, saffron-robed young men and bright-faced, sari-clad young ladies dance and chant to a kirtan band up on a stage. The band sits on an oriental rug, playing instruments in the fashion of Indian musicians. They have an esraj, tamboura, shenai, flute, clay drums, and hand cymbals. Yet these musicians are not from India. 48

They are all-American boys from the heartland. The transcendental sound vibration flows through the air, attracting the attention of everybody in the park today. The music is joyous, exuberant, and highly attractive to the mind and heart. The lead singer sits behind his harmonium, pumping away, swaying back and forth, eyes closed in rapt absorption, and chanting Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare. The musicians accompany his chanting with great energy, singing along in response. The music is melodious and each kirtan weaves into the next. The entire scene is so unusual, yet at the same time so enchanting, that it attracts other young people to join in the dancing. The gathering is relatively small, about four hundred people participating in an apparently spontaneous happening. Both hippies and devotees hold hands, joyously dancing in four concentric circles, each circle alternately going clockwise and counter-clockwise. The potent sound vibration of the mahä-mantra pierces the soul of everyone present: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare. The singer has such a taste for the chanting that it becomes instantly infectious and contagious. Many in the audience feel themselves transported to the spiritual realm. The young ladies dance so vibrantly, their colorful saris swirling gracefully to the music, that everyone is swept up in the joyous mood, laughing and smiling at one another. In the center of the meadow before the stage is a temple made entirely of fresh roses. Ordinary park-goers are amazed to see this structure fashioned with flowers. Seated within the temple on a wonderful altar, also entirely decorated with roses, are the resplendent forms of Çré Çré Rädhä-Dämodara, who appear like precious jewels within Their flower setting. A devotee stands to the right fanning Them with a cämara whisk. The fragrance of roses permeates the atmosphere. Anyone can enter the flower temple to offer obeisances with folded hands, or by kneeling down and touching their head to the grass. Some bring an offering for the Deities, like flowers or incense. Senior citizens gawk in amazement as they watch these young people come forward bearing gifts. With Rädhä-Dämodara presiding from Their rose altar, the 49

mood is Vaikuëöha on earth. Çrémad-Bhägavatam explains that Lord Çré Kåñëa, the Supreme Personality of Godhead, is non-different from His names, pastimes, paraphernalia and entourage. And here in Laurelhurst Park this realization strikes deep into the heart. Çré Çré Rädhä-Dämodara are directly the Supreme Personality of Godhead and His eternal consort in Their Deity forms, along with Their devotees, who are directly the Lord’s entourage and, therefore, also non-different from the Lord. As stated in Çrémad-Bhägavatam, “Çré Caitanya Mahäprabhu has inaugurated the Hare Kåñëa movement, which is not different from Kåñëa, the Supreme Personality of Godhead. If one associates with this movement, he directly associates with the Supreme Personality of Godhead.” (Çrémad-Bhägavatam 9.24.56, Purport) When the chanting reaches a crescendo, the drums and cymbals step aside to allow the other instruments to alone accompany an ancient refrain; “oà namo bhagavate väsudeväya...” over and over until...“RädhäDämodara ki, jaya!” The music stops and the dancers drop to the grass, happy to take a few minutes rest. Their faces beam with joyful smiles. Curious onlookers stop to hear the singer as he begins to speak. He is a young, shavenheaded monk with a deep golden tan. Although dressed in the saffron garments of a sannyäsé, he is very handsome. His voice beckons the ear. “If some of you haven’t heard this type of meditation before, it’s called mantra meditation. The word mana means ‘mind’ and tra means ‘to free’. So the songs we’re singing in the ancient Sanskrit language of India are actually very powerful sound formulas which are meant to free the mind of all anxieties and all misconceptions of ourselves and everything around us. This mantra meditation, actually, is very easily practiced. Even a child can allow his body to sway and allow the sound vibration to swim around his being. “This sound vibration is so wonderful, that if you allow your mind to absorb it, then automatically you reach a reservoir of pleasure. That’s what the name ‘Hare’ means. ‘Hare’ means ‘the reservoir of pleasure’. ‘Kåñëa’ means ‘all attractive’, and ‘Rama’ means ‘the enjoyer’. So these 50

three words ‘Hare’, ‘Kåñëa’, and ‘Rama’, are put into this formula: Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare. And this formula will stop the wandering of the mind. It will stop the mind from accepting one thing and then rejecting it for another. Accepting, rejecting—this is usually what our mind does. It accepts something for pleasure, then rejects it and goes on to something else for pleasure. In this way, the mind is always kept wandering and never finds that reservoir of pleasure. “So in yoga the whole idea is to come in touch with this reservoir of pleasure, so that the mind no longer has to reject and go on to something else, but can remain ever expanding in this ecstasy. This is what we experience from this chanting. And the proof of the pudding is in tasting it. We invite everyone to dive into this pudding; dive into the nectarean flow of this mantra. Hare Kåñëa!” The audience appreciates the young man’s brief talk. Many respond by holding up their right hand to flash the ‘V’ sign for peace. Unknowingly they have acknowledged his words with, “Jaya!” “So we’re going to chant some more songs along with Hare Kåñëa, and then there’ll be a lecture on this science of yoga, and a lecture about this festival—what we’re celebrating here today with this little castle we’re building out of flowers. And then after that we’ll serve a beautiful vegetarian feast.” He begins chanting anew, “govinda jaya, jaya, gopäla jaya, jaya…” He completes the song again with “oà namo bhagavate väsudeväya…” This brings the kirtan to a close for the start of his lecture. Everyone present gathers around, curious to hear his talk. He addresses the problems of modern society so relevant to these young people. The young monk communicates personally, as if speaking directly one on one. His preaching reveals a deep realization of eternal truths. He speaks in an attractive way that is non-threatening to the audience. More people draw near to hear his words of wisdom. Everyone can appreciate that he’s not just talking about spiritual life; he is actually there. He ends the talk on a personal note. “My name is Viñëujana Swami. I’ve been in this movement for about 51

seven years now. We’re traveling around the country in a big Greyhound bus. It’s parked right over there, in fact.” With a wave of his arm he directs everyone’s attention to a large blue and chrome bus parked over to the side by the trees. “Hare Kåñëa” is prominently displayed in the front destination slot. “It's fixed up like a temple inside, and we carry all this stuff which comes out of its belly, just like a big transcendental fish. It rides into college campuses. It rides into scenes like Berkeley, Santa Cruz— different places all over the country—and it unfolds a festival just like the one we’re having today. It’s not an ordinary bus. It feels like a gigantic transcendental fish that kind of swims around in this material world. It’s on its way out, and we’re inviting other people to get on board too. “So any of you who would like to get out of this ocean of birth and death, this ocean of old age and disease, and enter into our real atmosphere of eternity, knowledge, and bliss, our invitation is open to all of you, to chant, to dance, to feast—not to necessarily join our religion. Not to shave your head, not to put on robes, not to do all the things that we do, but to do that which was done by all great souls—singing the glories of the Absolute, dancing in ecstasy, and feasting on beautiful food first offered with love to the Absolute. That’s our invitation.” He finishes his talk to a round of applause and begins another kirtan. The sound of the chanting quickly envelops the park once again. Standing in the crowd is a tall African American in the prime of his manhood. Impressed by the words of the Swami, he draws closer, attracted by the deep feeling and commitment of the young renunciate. Mahäpuräëa: I had come with the devotees from Seattle to the flower festival in Portland. That was the first time I had ever worn a dhoti outside of the temple. When I arrived, Viñëujana Mahäräja was on stage leading a wonderful kirtan with his bhajan group. Sometimes Mahäräja would stop singing and speak about Rädhä and Kåñëa. I didn’t fully understand it at the time, but it sounded so attractive. He described that Rädhä and Kåñëa were seated in a golden lotus boat and They were surrounded by their intimate loving 52

devotees. It sounded so beautiful. I was walking by the bus after the kirtans when a devotee approached me. “Don’t you want to go into the bus and see Viñëujana Mahäräja?” Actually, I didn’t know what that meant, but I knew he must be an important person. So I walked in with a happy smile on my face. Viñëujana Mahäräja was sitting in the middle of the bus, looking very serious. He was the only one in there at the time. When I saw him, immediately I felt very unclean. My smile just dropped off my face and I knelt down. He seemed very pure and very powerful. Gradually more people started coming onto the bus, and he began to speak about Kåñëa consciousness. I remember he spoke about different äçramas because he referred to the fact that I had white on and that was what householders wore. But he emphasized that everyone should serve Kåñëa.

How is it that Rädhä-Dämodara are in a park, accepting the offerings of people who have no idea who They are? Where is Their temple? Only ten years ago A.C. Bhaktivedanta Swami had left RädhäDämodara Mandir for America with a dream. By 1975 he has already fulfilled the desire of his spiritual master and the predecessor acharyas. ISKCON is now a worldwide organization of temples committed to propagating the message of Kåñëa as revealed in the Bhagavad-gétä and Çrémad-Bhägavatam. Lord Caitanya’s saìkértana mission has spread to every town and village against the backdrop of a world with changing values. How did this come about in so short a time? How does one start a worldwide movement based on the principle of abstinence from illicit sex, meateating, intoxication, and gambling, when the entire population is addicted to these vices? Çréla Prabhupäda, with the vision of an empowered incarnation, accepted the responsibility to sustain and expand the Lord’s mission just as the predecessor Acharyas had done. He handed over the saìkértana 53

mission to the young men and women of America and entrusted it to their care. To fully understand how this miracle was accomplished, let’s go back and take a look at America just ten years earlier.

Boston – 1965 In the early 1960s much of what we learned, we learned from TV. We watched the Vietnam war on TV. It became a TV war with commercials. When we got tired of the news, we switched the channel. But the troops in Vietnam couldn’t switch the channel when they got fed up with the war. Instead they turned to alcohol or drugs. The prosperity of the ’60s gave Americans the highest standard of living in the world. Communications satellites allowed us to see the world as a global community. College campuses were still quiet. Getting good grades and good jobs were the goals. Avoiding the draft was another goal. In the autumn of 1965 the Pope came to America for the first time, with a big splash. It was a major event with full media coverage. He addressed the United Nations in New York and held a Mass for Peace at Yankee Stadium.

September 17, 1965 After thirty-five days at sea, the steamship “Jaladuta” quietly glides into Boston Harbor at 5:30 AM. As dawn brings light to the city of Boston, an unknown Vaiñëava sannyäsé steps onto American soil. It’s a small step for a sannyäsé but a giant leap for mankind. With this step he inaugurates the beginning of the worldwide Hare Kåñëa Movement, which had been prophesied for centuries. He is the great Ambassador from the Spiritual Sky, a revolutionary who does not accept the version of reality given by modern science. Rather he sees a fundamental flaw in their body of knowledge. Humans are spiritual beings who have become entangled and trapped within matter. The timeless solution is for men and women to re-establish their original spiritual nature and loving relationship with the Supreme Being. His mission is to defeat the entire atheistic premise of Western civilization and establish Çré Kåñëa as the 54

Supreme Personality of Godhead. He is the chosen one, empowered by Kåñëa to fulfill the ancient prophecy. He enters the fabric of American society like a needle. No one is aware of his presence. Because he comes quietly and humbly, he can hear the heartbeat of America. His work begins in New York City, struggling against the atheistic tide, where many embrace the idea that God is dead. On November 10, a massive blackout shrouds the city. People are trapped in subway trains and elevators for hours in darkness, symbolic of their spiritual condition. Çréla Prabhupäda is the lamp to light their way.

New York – January, 1966 The entire New York City transit system strikes, bringing the city to a halt again. Prabhupäda regrets our useless dependence on technology. A quarter million American youths are now fighting in Southeast Asia. American troops have advanced technology, but it’s mostly useless in a guerrilla war. The cost of Vietnam is $2.5 billion monthly. The public is outraged. Bhaktivedanta Swami struggles to establish a Vaiñëava center among many other competing views. Yogis, swamis, and gurus promising love and peace are popular with young people, who hang out at the bookstores and coffee houses in Greenwich Village. At Madison Square Garden a young poet sings his songs of hope, capturing the mood of a generation. How many years can people exist, before they’re allowed to be free, How many times must a man turn his head, pretending he just doesn’t see, How many times must a cannonball fire, before it’s forever banned, The answer, my friend, is blowing in the wind, The answer is blowing in the wind. —Bob Dylan, “Blowing in the Wind”

Fed up with the contradictions and hypocrisy of a world gone mad, he voices his anger. His tone is full of energy, but he doesn’t know who is behind the wind nor how to fulfill the goal of life. Words without deeds 55

remain only words.

March, 1966 On Sunday, March 6, Prabhupäda spends the day alone in his room reflecting on his present situation. He expresses his inner thoughts in his diary: According to Mayapur Panjika, today is Adhivas day of Gour Purnima. Devotees at Vrindaban and Nabadwipa are enjoying the celebration. I am here alone without any devotee companion. But I have come here to serve the Lord and not for personal happiness. I am prepared to live in hell even, if I am able to serve the Lord. Çré Caitanya Mahäprabhu wanted that His mission should be propagated all over the world and that is my objective. I do not mind the inconvenience personally felt.

Monday is the appearance day of Lord Caitanya, and Prabhupäda observes fasting until 5:30 PM, when he breaks the fast by taking fruit and milk. In the evening, he gives a talk on Bhagavad-gétä and closes with kirtan. He receives $28 from donations and sales of books.

June, 1966 Dr. Timothy Leary, a former Harvard professor, urges people to, “Tune in, turn on, and drop out.” Little plays are presented nightly around the East Village called, “An Evening with God.” It turns out to be Leary on stage talking about powerful experiments going on in the upstate town of Millbrook—how to discover God through LSD. Alternatively, you can attend a lecture on Bhagavad-gétä at Matchless Gifts, a 26 Second Avenue storefront. The corporate culture drop-outs protesting US involvement in Vietnam join the counter-culture. As they drop out, Prabhupäda is there to catch them and provide shelter. He teaches the frustrated, confused youth of America how to attain spiritual consciousness by chanting Hare Kåñëa, eating prasädam and rendering devotional service.

56

They preach to the same crowd, but Prabhupäda’s integrity and purity attracts the people who reject hypocrisy. The cream of America’s youth joins his movement. Allen Ginsberg, the poet laureate of the beat generation, is favorable to both camps. He likes Çréla Prabhupäda and chants Hare Kåñëa but is ostensibly a follower of Leary. Leary publishes a pamphlet, “Start Your Own Religion,” promoting the promise of a new awareness in terms of consciousness expansion, which is distributed throughout the East Village bookstores and coffee houses. He creates the League for Spiritual Discovery to experiment with psychedelics and hallucinogens, depending on funds granted by Harvard University.

July 11, 1966 After ten difficult months, Çréla Prabhupäda incorporates the International Society for Kåñëa Consciousness. He depends only on his Guru Mahäräja as he introduces the process of bhakti-yoga under the direct order of Lord Caitanya. The Sankirtan Movement is being transplanted to a storefront on 26 Second Avenue. The US steps up its involvement in Vietnam, bombing Hanoi and Haiphong on July 29. Several allied countries express their regret. The United Nations Secretary General criticizes American policy in Southeast Asia. At home the US Senate joins in the condemnation. Peace marches and rallies by pacifist groups oppose the war.

September 8, 1966 Janmäñöamé is observed at the storefront. For the first time in America, the traditional Vaiñëava initiation into the eternal disciplic succession, complete with Vedic fire sacrifice, is given to eleven new aspirants. Hayagréva, Umäpati, Räyaräma, Mukunda and Jänaké will play major roles in these early days. The next day is the appearance day of Çréla Prabhupäda. He is 70. In the morning he requests Mukunda and Jänaké to marry. 57

Jänaké’s sister comes from Oregon to help prepare for the wedding. It’s one more unique happening—an American couple is married by a sannyäsé according to Vaiñëava rites. A second round of initiations is held two weeks later on Rädhäñöamé. It is another festive occasion. Four others are initiated into the eternal disciplic succession. They are Satsvarüpa, Kértanänanda, Acyutananda, and Brahmänanda, a huge fellow with an equally huge appetite. Çréla Prabhupäda is now ready to introduce saìkértana to the public. He takes his kirtan party to Washington Square Park one Sunday morning, but the chanting attracts only a small crowd due to harassment from the police.

October 9, 1966 Prabhupäda is far more successful when he brings his saìkértana to Tompkins Square Park. Today the park is crowded with young people as the devotees roll out their oriental rug. They sit down with their instruments, harmonium, and kartäls. Çréla Prabhupäda sits with them and plays a bongo drum. An audience begins to gather. Soon everyone is swaying along to the rhythmic pulse of the kirtan. The local park musicians saunter over to join in. Before long, everyone is chanting and dancing with the devotees. The New York Times features the story the next day with a photograph of “The Swami and his Flock.” That evening the temple is filled with guests for the kirtan and lecture. Soon there are four more initiates—Rupanuga, Gargamuni, Dämodara, and a young artist, Jaduräëé. Prabhupäda immediately engages her in painting a portrait of Çréla Bhaktisiddhänta Sarasvaté. When the weather gets too cold to go to the park, Prabhupäda introduces the Sunday Feast. Within a few weeks the storefront is filled with hungry guests attracted by the prasädam, acclaimed to be “out of this world.” New adherents, like Paramananda and Ranchor, are eager to share their spiritual lifestyle and soon the influence of the temple saìkértana begins to invade Millbrook. 58

Mohanänanda: I had dropped out of school in 1966 at age fourteen. I had gotten one of Leary’s pamphlets and went up to study with him in Millbrook. Four of us were living in teepees and a few people lived in the main house. I remember walking through the woods one time and seeing Paramananda with a picture of Kåñëa attached to a tree just chanting away in the middle of this entire wilderness with little kartäls. It was the most blissful scene. We began talking and he was my first introduction to Kåñëa consciousness. Eventually we had pictures of Kåñëa everywhere and we were chanting in a little teepee temple with kartäls that Paramananda had brought up. Now that he has a few assistants, Prabhupäda wants to revive Back to Godhead. Brahmänanda’s younger brother, Gargamuni, locates two small mimeograph machines that Prabhupäda agrees to purchase. The first issue is soon ready to print, with Hayagréva, the college English teacher, and Räyaräma, the professional writer, as co-editors. One hundred copies of the twenty-eight page magazine are run off in the storefront. Prabhupäda instructs them to produce it monthly. “Work sincerely and make it as big as Time magazine,” he requests Hayagréva. Brahmänanda and Gargamuni go out that evening and distribute every copy. One evening a record producer visits the storefront after reading about “the Swami” in the newspapers. He finds the kirtan mystical and absorbing. He wants to discuss the possibility of cutting a record. Prabhupäda is immediately interested. “Yes, we must record. If it will help us distribute the chanting of Hare Kåñëa, then it is our duty.”

December, 1966 A day before the recording date, a guest arrives at the storefront carrying a dholak. (A two-headed wooden drum from India) Immediately Prabhupäda’s interest is piqued and he requests to play the drum. The visitor obviously wants to play it himself, so Brahmänanda approaches him. “Swamiji wants to play the drum.” Seeing the size of Brahmänanda, the hippie relents. 59

Brahmänanda: Swamiji began to play, and his hands were just dancing on the drum. Everyone was stunned that Swamiji knew how to do this. All we had seen was the bongo drum, so I thought it was the proper Indian drum. But when this two-headed drum came out of nowhere and Swamiji started playing it like a master musician, it created an ecstasy a hundred times more than the bongo drum had. After the kirtan Prabhupäda asks to borrow the drum for tomorrow’s recording session. It’s a cold winter evening as Prabhupäda and fifteen devotees get into Rupanuga’s van with their instruments for the drive to the studio. Entering the studio, they feel confident they can reproduce their storefront sound. The studio engineers accept them as a regular band. Someone asks the name of their group. “The Hare Kåñëa Chanters,” says Hayagréva in a joking mood. The session goes smoothly. The producer is excited. It’s an authentic sound. It might even sell. “Now you have made your best record,” Prabhupäda tells the producer as they leave the studio. The album, “Kåñëa Consciousness” by A.C. Bhaktivedanta Swami on the Happening label, will influence many people, including the Beatles. It is the båhat-mådaìga (The great mådaìga—a phrase coined by Çréla Bhaktisiddhänta Sarasvaté Öhäkur for the printing press) for the psychedelic age. In the five months since registering ISKCON Çréla Prabhupäda has initiated 20 disciples, published three issues of Back to Godhead magazine, published four essays (Kåñëa the Reservoir of Pleasure, Who is Crazy?, The Peace Formula, and Introduction to Gitopanisad), recorded an album, introduced street saìkértana, introduced the Sunday Love Feast, performed a Vedic wedding, and finished his translation and commentary of Bhagavad-gétä As It Is. ISKCON is only one little storefront, yet Prabhupäda is confident that the mission of his Guru Mahäräja will be successful.

New York – January, 1967 60

Mukunda and Jänaké had left for the West Coast right after their marriage. Now, early in the new year, Prabhupäda receives a letter from California. Mukunda has rented a storefront in the Haight-Ashbury district of San Francisco, at the center of a scene he describes as, “a youth renaissance much bigger than in New York. We are busy converting it into a temple now,” he writes. People are coming from all over the country for a Human Be-In at Golden Gate park. “A Gathering of the Tribes...for a joyful pow-wow and Peace Dance.” Along with Allen Ginsburg, Mukunda is also busy organizing a “Mantra-Rock Dance” at the Avalon Ballroom with the most famous bands in San Francisco. He wants Çréla Prabhupäda and the chanting of Hare Kåñëa to be the main attraction. A plane ticket is enclosed along with the letter. Originally, Mukunda had located the Matchless Gifts storefront and helped the Swami move in. Now in California, he is attempting to build on the success of New York. To the dismay of his New York followers, Prabhupäda announces his intention to fly out to San Francisco. This will be his first trip on an airplane.

San Francisco – January 16, 1967 Çréla Prabhupäda follows the disembarking passengers from the terminal gate into the arrivals lounge. He enters to the sound of Hare Kåñëa chanted by a crowd of hippies dressed in Moroccan kaftans, Mexican ponchos, patch-work jeans, buckskins, double-breasted velvet dandy coats, paisley robes, and other original creations. Long strings of beads are draped over Japanese silk samurai robes and white off-theshoulder peasant blouses. Many wear small wire-rimmed sunglasses in various colors and shapes. Everybody has long flowing hair. Prabhupäda smiles broadly, astonished to see so many people with the Holy Name on their lips. They are greeting him with kirtan and he hasn’t even said a word! As soon as they see the Swami, everyone bows down, feeling confident it’s the right thing to do. Allen Ginsberg steps forward to offer a large bouquet of roses. Dozens of hands extend to give flowers or incense. Following the Swami to the baggage claim, the chanters begin anew. 61

While waiting for his bags, Çréla Prabhupäda lifts his arms and begins to dance, swaying gracefully from side to side. The crowd responds with squeals of delight and enthusiastic bursts of energy. Prabhupäda dances in ecstasy and the “beautiful people” chant and dance with him. To the startled travelers at the airport, the whole phantasmagoria of HaightAshbury has manifested at the baggage claim. They escort the Swami outside to a black 1949 Cadillac waiting at curbside. The day is bright and sunny, much warmer than cold, wintry New York. Sitting in the back seat with Mukunda and Allen, Prabhupäda distributes roses through the open window to the chanting revelers. Slowly the car pulls away from the curb as the flower children scurry off to follow the Swami in their own vehicles. As the Cadillac negotiates the freeway into San Francisco, Prabhupäda chats with Mukunda and Allen. He is pleased to see Lord Caitanya’s prophecy already manifesting in this West Coast city. He especially values Mukunda’s help in spreading the Hare Kåñëa mantra. Lord Caitanya had predicted His movement would spread worldwide, yet few people in India could understand how it could be embraced by mlecchas and yavanas. Had the attempt of the sannyäsés sent to London in 1932 by Çréla Bhaktisiddhänta Sarasvaté not failed? They had returned convinced that Westerners could not follow the regulative principles of devotional service. But now Lord Caitanya is revealing that the prophecy will indeed be fulfilled. Similarly, Lord Kåñëa had informed Arjuna that he should simply perform his duty, as the battle had already been fought and won by His arrangement. (Bg. 11.33) The Cadillac pulls up in front of 518 Frederick Street. In the window is a sign: Rädhä Kåñëa Temple. The small storefront is decorated by a few plants and a madras here and there. A hippie throng fills the small room. Sitting on an oversized cushion, Prabhupäda begins kirtan. After a short talk encouraging everyone to take up Kåñëa consciousness, he is escorted to an apartment next door, followed by reporters from San Francisco’s two major newspapers, The Chronicle and The Examiner. He seizes the opportunity to preach. “The big mistake of modern civilization is to encroach upon others’ 62

property as though it were one’s own. This creates an unnatural disturbance. God is the ultimate proprietor of everything in the universe. When people know that God is the ultimate proprietor, the best friend of all living entities, and the object of all offerings and sacrifices, then there will be peace.” (Extract from The Peace Formula) The Swami’s arrival at the airport is the feature of the evening news on Channel Four. The same story is in the papers next morning. Almost everybody knows that a Swami is in town, as both dailies cover Prabhupäda’s arrival. The Mantra-Rock Dance is advertised throughout Haight-Ashbury with Swami Bhaktivedanta as a headliner, even though nobody knows much about him. The Grateful Dead and Janis Joplin are the other headliners. The hippies in the Haight talk about it on the streets, in the head shops, and at the local hangouts. With Ginsburg’s help, Mukunda has done a wonderful propaganda job. The rest of San Francisco doesn’t give it a second thought, however, except for a young man leafing through the evening paper. He’s frustrated with his life simply driving a taxicab. Nothing seems fulfilling or satisfying. “A holy man from India opens temple.” Maybe? Back in June of ’62, after accepting his degree in Mechanical Engineering at Ohio State University, Jim Kohr had immediately jumped into his MG and left for the West Coast. All he had room for was his stereo and a few clothes as he drove out to San Francisco to take up a job offer. This was years before the hippie scene arrived. But he didn’t like the job and soon resigned, having no interest in joining the rat race of corporate life. Instead, he took to driving a cab—even though he had an engineering degree—to gain a little independence and time to think about his life. Occasionally a passenger will ask, “Why don’t you get a better paying job? You’re an educated man. You could do far better than drive a cab.” “Oh, well, I just don’t fit in with the upper-class crowd,” is his reply. He still feels hopeless and totally lost. Sometimes he opens a bottle to try and drown the loneliness. Out of despair, he once tried LSD to see what the fuss was all about. Years later he recalled, “It made me more 63

aware that there were a lot of different levels of consciousness.” Mrs. Kohr: At the age of four he was taken to a service in what we call the big church in Dayton, Ohio. He was very restless, standing up in the sanctuary and looking around. His grandmother inquired, “Jimmy, what’s wrong? What are you doing? What are you looking for?” “Where’s God?” he replied. Born in 1939, he was raised in the mid-western town of Dayton. His sister was two years younger. The family was very close, but not regular church-goers. He had a lot of friends through his school years and took his first job working in the local grocery store while still in high school. As a high school senior he was hired as a part time mechanic in a garage and just loved it. He couldn’t get too involved in sports because he suffered from asthma. He had tried desperately to join the football team but just couldn’t do it because of his difficulty in breathing. During his senior year the family moved to Cleveland and he had to leave all his friends. Leaving friends behind was devastating for him. According to his mother, “he closed up.” That year he suffered through a lot of disappointments. An asthma attack in the middle of an interview cost him a position at General Motors. At Ohio State he wanted to join the Peace Corps but his professors discouraged him, feeling it would be deadly if he was in some remote corner of the world with his asthmatic condition. In spite of the setbacks, he was very kind, caring, and friendly to everyone. One time, while flying back to Cleveland from New York, he and his mother met a young man from Germany who was coming to America for the first time. They started talking and quickly struck up a friendship. After landing at Cleveland airport, Jim said, “We’ll wait with you until your friends come to meet you.” They waited a long time but nobody came. Finally Jim suggested, “I’ll tell you what, you come home with us. You have the telephone number of the people who are supposed to meet you, so we’ll call them from my house. I’m not going to leave you here alone.” They bundled up the young man and took him home. 64

At Ohio State, he initially joined a fraternity, but it was too wild. He couldn’t study with all the activity and noise, so he left and got a quiet place on his own. His one friend in college was Gurdeep Singh Chawla, a Sikh foreign exchange student from India, alone without any family in America. This was Jim’s first exposure to Indian culture. Every year he brought his Sikh friend home for Christmas holidays. Mr. Chawla: I had association with him at college when we roomed together. I always wondered, you see, he was more into spiritualism, not materialism. He always asked about the Indian culture, so he was looking for something beyond the meaning of the mundane, something to grasp the real meaning of life. Now at 28, he stands six feet two inches tall with a strong build, but a gentle demeanor. He is neither a hippie nor into drugs. Rather he’s a straight, clean-cut guy with short hair. After driving a cab for years, he worries, “Where is my life going? What am I doing? I’m miserable. Life has no purpose, no meaning. I need something else in my life.” He can’t understand what is wrong, why he can’t enjoy life as other people do. He gazes intently at the Swami’s photograph in the newspaper. It brings to mind the face of a very ancient personality—a wise man. “The Swami will be giving lectures on the science of God,” the article states. Pondering the significance of the Swami’s arrival he puts the paper aside and scoops another helping of ice cream into his bowl. Jämbavän: When he read that he felt a ray of hope. He said, “I felt a little ray of hope, and I remember a tear came from my eye. I thought, maybe this man can help me, because I wanted to find happiness.” He wanted to be happy, but he was miserable. Jayänanda felt like a misfit in the material world. He was a devotee and he was living with nondevotees. He didn’t know what the problem was, but he knew he wasn’t happy. One of the few things he enjoys doing in the evening after driving the cab all day is to eat ice cream. He comes home and makes big ice cream sundaes with whipped cream, chocolate sauce, cherries, and different flavors of ice cream. This is his only pleasure—to have his 65

fancy ice cream sundaes. Finishing up his ice cream, he makes a promise to attend the Swami’s lecture on Frederick Street. He’s been driving a taxi far too long, going nowhere down a dead-end street. The following evening he arrives at the temple to find he is at least ten years older than the rest of the gathering, comprised mainly of hippies dressed to announce their rejection of establishment values. He appears conventional and immediately stands out, but he is also a seeker. His situation is more desperate than theirs. Mukunda: The first time I saw him on Frederick Street, I asked who he was, and he said he was a taxi driver. We were all hippies and here was an older person, part of the establishment, short hair, just super straight. He’d wear a suit and tie sometimes, always neat and smart—quite a contrast from everyone else. He is instantly impressed at this first meeting with the Swami and purchases the three-volume set of Çrémad-Bhägavatam. Prabhupäda autographs them: “To Çréman Jim Kohr.” With tremendous faith and anticipation, he pours over the books at home, unable to put them down. Never has he read anything like this before. Taking up the serious study of this mature fruit of Vedic knowledge, he has a deep realization that this is what he had been searching for his whole life. The eternal truths enter into the core of his being. As revelation upon revelation fills his lonely heart, washing away years of emptiness and dissatisfaction with life, he is filled with joy. Feeling enlivened, he becomes a regular at all the classes. He sees in Çréla Prabhupäda the embodiment of the Bhägavatam verses. He has another deep realization that this saintly person is actually the living truth, the personified Bhägavatam, to whom he should surrender and dedicate the rest of his life.

Mantra-Rock Dance – January 29, 1967 Hayagréva and Kértanänanda arrive from New York for the Mantra66

Rock concert. They don’t like the idea of Swamiji in a place full of drugged-out hippies, pounding drums, screaming guitars, and wild light shows. Who will hear his message in this environment? Mukunda explains that it will be the first big event of the Aquarian Age, complete with an authentic Swami from India. Thousands of young people will attend and the fledgling San Francisco temple could get off to a big start financially. He and his friends have worked hard on this for a couple of months. Prabhupäda sees it as an opportunity to spread the Hare Kåñëa mantra to thousands of young people searching for answers. Anyone who hears the chanting from the lips of a pure devotee can be saved from repeated birth and death. These hippie boys and girls are looking for a spiritual dimension in their lives, and he hears their cry. This is the reason he has come to America. The night of the concert the crowd is lined up all the way down the street and around the block. Timothy Leary arrives and is given a special seat on stage next to Swami Kriyananda, who plucks a tamboura. The devotees begin chanting melodiously as a warm-up act. Around eight o’clock Moby Grape begins their set with two drummers thundering a colossal beat to a booming bass and crunching guitar. As the pile-driving beat thunders out of stacks of six-speaker amplifiers with deafening insistence, blinding strobe lights flash in rhythm with the music and the walls swim with projections of amoebalike patterns slithering through puddles of quivering color. In its permutations the San Francisco Sound encompasses everything from Bluegrass to Indian ragas, from Bach to jugband music—often within the framework of a single song. The musicians improvise freely, building climax upon climax in songs that run on for twenty minutes or more. The light show enhances the rapture with swirling lights and pulsing blobs of color bouncing in time. Just as in other psychedelic-lit joints, such as Andy Warhol’s Gymnasium in Manhattan, the Avalon’s aim is to immerse everybody in sound and sight. When the spell takes hold, dancers drift into private reveries, devésing new ways of contorting their bodies, while here and there young mothers waltz dreamily around the floor with sleeping infants in their arms. But mostly everyone just 67

sits on the floor, lost in their own hallucination. At nine-thirty Prabhupäda leaves the temple accompanied by Kértanänanda and Ranchor. As they walk up the steps and enter the ballroom, devotees blow conch shells and someone starts a drum roll. The crowd parts down the center, forming a grand aisle like the Red Sea dividing for Moses. Prabhupäda floats by, his head held high, as the crowd applauds and cheers. The light show flashes pictures of Kåñëa and His pastimes around the walls. Jagat-puruña: I was given a ticket by a friend who was with the show. I arrived late, just as Big Brother and the Holding Company were finishing their last song with Janis Joplin screaming away at the top of her lungs. I was standing around checking out the scene when there seemed to be a commotion at the back of the ballroom to the left. I turned to see Prabhupäda entering. I had been over to the temple on Frederick Street a couple of times so I recognized him from the pictures I had seen there. He looked so clean in that smoky atmosphere filled with hippies dressed in their exotic garb. He spoke for only about three minutes, and I remember him saying something like “the chanting cleans the dust from the heart.” As Prabhupäda takes his seat on stage, the crowd hushes. He asks Allen Ginsberg to speak first about the mantra. Then he gives a brief talk and requests Allen to start chanting. One by one, people in the audience catch on and start responding. The kirtan grows in intensity and the audience gets increasingly enthusiastic. Musicians from the Grateful Dead and Moby Grape jump back on stage to accompany devotees and hippies chanting together. The mahä-mantra is projected on the walls and the chanting echoes throughout the cavernous hall as multi-colored oil slicks pulse away to the beat of the kirtan. Some of the hippies hold hands and dance in circles. They do not understand the meaning of the mantra, but they can feel its potency. Allen Ginsberg: We sang Hare Kåñëa all evening. It was absolutely great—an open thing. It was the height of the Haight-Ashbury spiritual enthusiasm. It was the first time that there had been a music 68

scene in San Francisco where everybody could be part of it and participate. Everybody could sing and dance rather than listen to other people sing and dance. Seeing everybody dancing and chanting Hare Kåñëa, Prabhupäda smiles with great happiness, even though most of them are intoxicated. The chanting is the medicine for the disease of material sense gratification. He had always stressed the chanting of Hare Kåñëa above all, as recommended by Çréla Rupa Goswami: The Holy Name of Lord Kåñëa is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant, it is readily available to everyone, including the lowest type of man, the caëòäla. The Holy Name of Kåñëa is the controller of the opulence of liberation, and it is identical with Kåñëa. Simply by touching the Holy Name with one’s tongue, immediate effects are produced. Chanting the Holy Name does not depend on initiation, pious activities or the puraçcaryä regulative principles generally observed before initiation. The Holy Name does not wait for all these activities. It is selfsufficient. —Padyavali (29) by Rupa Goswami, quoted in Caitanyacaritämåta Madhya 15.110

As the intensity of the kirtan increases, Prabhupäda takes over the lead from Ginsburg, his voice resounding over the huge sound system. He begins perspiring heavily as the tempo picks up. Kértanänanda tries to stop the kirtan, insisting that Swamiji is too old for this. But Prabhupäda chants on and on, faster and faster, accompanied by the cream of San Francisco musicians, his voice leading the amplified guitars, bass and drums, and the chorus of thousands. Jagat-puruña: Allen Ginsberg started chanting first, but then at some point Prabhupäda took over. All these hippies were sitting in this smoke-filled ballroom, and a lot of them had some kind of little instrument, like bells, small hand drums, wooden flutes, and they started playing along with the kirtan. It seemed like the whole place became transported to a whole other dimension. The kirtan was so powerful building up more and more, and everyone was chanting, 69

dancing, and playing along. It seemed like a miracle. I felt like I was witnessing a miracle. Gurudäsa: The ballroom appeared as if it was a human field of wheat blowing in the wind. It produced a calm feeling in contrast to the usual Avalon Ballroom atmosphere of gyrating energies. The chanting of Hare Kåñëa continued for over an hour, and finally everyone was jumping and yelling, even crying and shouting. Everyone is completely captivated by the chanting when, all of a sudden, it ends. Prabhupäda’s voice booms out over the hum of amplifiers, “jaya oà viñëupäda paramahaàsa parivräjakäcärya añöottaraçata çré çrémad bhaktisiddhänta sarasvaté gosvämé mahäräja prabhupäda ki jaya! All glories to the assembled devotees.” Allen announces the next band, the Grateful Dead. Çréla Prabhupäda slips offstage weaving his way through the heavy smoke and appreciative crowd, down the stairs and into the street, escorted by Kértanänanda and Ranchor. “This is no place for a brahmacäré,” he chuckles. The Avalon program is like a näma-kértana-yajïa, western style. Many interested people start coming to the classes. The temple becomes a landmark in the Haight. Prabhupäda writes the devotees in New York: Our yesterday’s function was very successful. There were about 1500 or more audience, and all of them chanted and danced continually for one hour and fifteen minutes. I came back at 11:30 at night. —Letter to Brahmananda, January 30, 1967

February, 1967 Most of Prabhupäda’s San Francisco students are couples. He begins to give initiation and many new Vaiñëavas are created. He also marries the couples, like Mälaté and Çyämasundara, who know most of the bands and helped organize the Mantra-Rock Dance with Mukunda. Other initiated and married couples are Yamunä and Gurudäsa, Govinda däsé and Gaurasundara, Nandaräëé and Dayänanda, Kåñëa devé and Subala. 70

Harñaräëé devé, Haridäsa, Upendra, and Jayänanda, the cabbie, also accept initiation. In his enthusiasm after initiation, Jayänanda misunderstands the first instruction of his Guru Mahäräja. Thinking that one round of japa is around and back, he begins devotional service chanting thirty-two rounds a day while still driving his taxi. He can’t understand why he is having such a tough time finishing his rounds. He sees everyone else getting their rounds done and finishing their other services as well. He has to stay up very late at night to finish. He begins to think there’s something wrong with him. Why can’t he finish his rounds on time? Still, he is so sincere; he does his thirty-two rounds along with his other service without realizing that he’s chanting twice as many as the other devotees. Several weeks pass before he finally understands the meaning of one round and that he needn’t chant thirty-two. It’s a humorous revelation, but he still remains very serious about his japa. Every morning in the temple, he chants very strong rounds with his eyes tightly closed, his brow knit in intense concentration. Rocking back and forth, he is oblivious to the outside world. Nothing can disturb him from this meditation. Jayänanda is different than the other devotees. Because he’s about ten years their senior, he feels like an older brother. After initiation he continues driving his taxi and donates his earnings to help pay the temple overhead. Wherever he drives, he chants. Whenever he has the opportunity, he shares his realizations with his passengers. Back at the temple he takes up any service that is required, from cooking to taking out the garbage. Prabhupäda is very pleased with Jayänanda’s serious mood, and sometimes invites him up for prasädam. “Çréla Prabhupäda would cook prasäda and serve me,” he would recall. “He didn’t say anything—he just kept feeding me, and I kept eating.” When asked how he got involved with the movement, he liked to say, “I wasn’t much of a religionist, but I was attracted to Çréla Prabhupäda. I knew he didn’t want to cheat me, so I wanted to work for him.” Gurudäsa: Jayänanda and I grew up together in the movement. He 71

was just the most unassuming, real, humble personage that you’d want to meet. He didn’t take on big airs or become puffed up with position. He was one of the few people working then, doing taxicab work. I used to test him by asking where such and such street was, and he’d say “Yes,” and start describing the houses on the street. He had a phenomenal memory of the streets of San Francisco. Mukunda: He wasn’t always there because he would drive a taxi. With the money he’d look after everyone; clothe them and feed them. He used to talk about how he had the BTGs in the front seat and how he’d preach to people while driving around town. I remember he said he used to drink. Whenever we’d talk about, it he’d say it was the most miserable thing that he ever went through—just his whole life up to that point. One of his schoolmates told me that he borrowed his grandmother’s car one time, took a corner too fast and rolled it. Çréla Prabhupäda is very popular amongst the Bay Area crowd, and Jayänanda becomes his chauffeur, driving him to engagements at The Himalayan Academy, Self Realization Fellowship, and University of California at Berkeley. At Stanford University more than three hundred students chant and dance with Prabhupäda and the devotees for over an hour. The student newspaper describes the event as an “ancient trance dance.” “There’s a new dance about to sweep the country,” the article reads. “It’s called The Swami.” When Jayänanda shows him the article, Prabhupäda is pleased and requests him to make photocopies for reference. In Golden Gate Park kirtan is performed every Sunday afternoon at Hippie Hill with hundreds of young people dancing and chanting along. Prabhupäda is satisfied that the youth of America is accepting the mahämantra. When a mådaìga arrives from India, he is optimistic that this will enhance the kirtan and increase the crowds. Mukunda: When he played the clay mådaìga from India it created a completely different feeling, akin to seeing an old friend after many, many years. It was so right and so natural. It was the very thing our 72

kirtans had been missing, and it increased our feelings of ecstasy many times over. Obviously Swamiji was in greater ecstasy than ever. You could sense by the way he held the drum, by the ease with which he brought out its intricate rhythms to control the kirtan, that this drum was like a long-lost friend to him. Swamiji playing that drum was the talk of the community. Now we knew what kirtan really was, how it was supposed to sound. Prasädam distribution also attracts the hippies. Many come to the temple for the morning lecture and stay for breakfast of oatmeal and fruit. The Hippie Hill crowd are homeless and really hungry, so they appreciate the temple as a refuge from the madness of the scene. The lunch program attracts the largest turnout. Mälaté does the shopping, persuading merchants to donate to the cause of feeding hippies. The cooks prepare full prasädam for two hundred people. Some just eat and leave, but most want to meet the Swami.

March, 1967 One day the Supreme Personality of Godhead appears to Mälaté in a very unique way. Mälaté devé däsé: I had gone to this import store, Cost Plus Imports, down on the pier in San Francisco. At that time we were so young and naive, enough to be completely entranced by anything that was made in India. Anything that said “Made in India” became immediately attractive. I was going past the check out cashier and I saw this barrel full of little objects. I glanced at them because they were curious looking. I picked one up and on the bottom of it was that magic sticker, “Made in India.” So I was immediately delighted. I was fascinated by those big eyes, so I took it home and put it on my mantelpiece. Later, Mukunda and Çyämasundara notice the three-inch doll sitting on the mantelpiece. Intrigued by the little personality with big round eyes and smiling face, they bring the little figure up to Swamiji. Instantly, Prabhupäda gets down and pays his obeisances. They are 73

astounded. “Where did you get this? Who has brought?” “Mälaté.” “Bring her.” They hurry out to tell Mälaté that Swamiji wants to see her immediately. “Are there any more?” Prabhupäda says as soon as she enters the room. “Well, yeah, lots of them,” she replies, thinking of the barrel filled with the little figures. “No. I mean different.” He holds up his fingers. “Two. Two.” “Yes.” He turns to Çyämasundara, “Can you carve?” He indicates a three foot size. Çyämasundara confirms that he can carve. Actually he is a wood sculptor. Prabhupäda tells the whole story of Lord Jagannath and the Ratha-yäträ festival held annually in Puri. Mälaté returns to the shop for the other two figures. Prabhupäda had wanted to introduce Deity worship, and now Lord Jagannath makes His own appearance to speed up the process. Lord Jagannath’s advent is undoubtedly an auspicious omen. Prabhupäda had come to the West to introduce Lord Caitanya’s movement, and the Deities that Lord Caitanya worshipped for twenty-four years in Jagannath Puri manifest in this way. Devotees do not consider this a mere coincidence. Mälaté devé däsé: He told us the story of the log floating up from the ocean, so Çyämasundara got the idea of this salvage yard down on the wharf where all kinds of wood comes floating in from the ocean. So we went to the salvage yard and a funny thing happened. The guy said, “Well, you can look around.” So we looked around and found a beautiful piece of redwood. So we put the wood into our old panel truck. We looked and looked but the guy wasn’t around, so we finally just drove away with it. That was the beginning of Lord Jagannath in San Francisco. Somehow He chose a very unlikely person, such as myself, to manifest 74

Himself and make Himself apparent to Çréla Prabhupäda’s vision. Prabhupäda brought Him in a larger manifestation, of course. Under Çréla Prabhupäda’s guidance, Çyämasundara takes up the service of carving Jagannath Deities in his apartment. He has not yet given up smoking and occasionally lights up while he works. When Prabhupäda comes in to inspect the work one day, he notices the cigarette pack on top of Lord Jagannath. He compliments Çyämasundara on how nicely the work is coming along without making a comment about the cigarettes. After a brief visit, Mälaté escorts him to the door. Prabhupäda motions to the cigarette pack and quietly mentions, “Such a small thing that is separating us from Kåñëa.” A week later a letter arrives from India with news about RädhäDämodara. Sadly, the standard of sevä at Rädhä-Dämodara Temple has deteriorated to alarming proportions. Although far from the holy land of the Six Goswamis, Prabhupäda is always thinking of Rädhä-Dämodara where he spent so much time preparing for his preaching abroad. He always considered his Rädhä-Dämodara rooms as “the hub of the wheel of the spiritual universe.” (Vrindaban Days by Hayagriva Swami, page 57) Deeply concerned, Prabhupäda urges his friend to “immediately go to Våndävana and make things alright.” Please try to save the temple of Jéva Goswami because in very near future many people from all parts of the world will come to see the temple and Samadhi of Jéva Goswami and Rupa Goswami. As you are going to restore order in the temple I am always with you because Çréla Jéva Goswami’s temple is my heart and soul…If Rädhä Dämodara desires, many Americans will go to see the holy place of Jéva Goswami in the very near future. —Letter to Nripen Babu, March 18, 1967

This bold prediction concerning Rädhä-Dämodara will soon come to pass. Rädhä-Dämodara’s desire to honor the word of Their pure devotee is so strong that They will soon travel to America Themselves to help Prabhupäda fulfill the mission of Lord Caitanya.

March 26, 1967

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On the morning of the appearance day of Çré Caitanya, Jayänanda gathers with the devotees in the storefront. Prabhupäda has instructed them to spend the day reading about Lord Caitanya, chanting japa, and performing kirtan. They are also to observe a fast until moonrise. Gurudäsa: I remember Jayänanda and I looked at one another and non-verbally communicated, “Let’s chant outside.” So we went in the Haight and did kirtan and it was really nice. We went around the corner up to the house on Willard Street where I used to live, and where Prabhupäda was living now. It had parquet floors and a piano, with nice sun in the back. Prabhupäda was living in the back room. We went to his house and stood in front of the window on the street and chanted loudly. Prabhupäda came to the window. He beckoned us to come in the way the Indians do, with the palm of the hand going down, which is opposite to what we do in the West. But we didn’t know that was the Indian way of saying “come here.” We thought he was saying “go away.” We were dejected. We didn’t understand what was going on. So with our tails between our legs, we started back to the temple. Then Upendra came bounding out of the house and said, “No. Prabhupäda wants you to come in.” So we all went up to Prabhupäda’s room, not knowing what to expect. He said, “Lord Caitanya has given you the intelligence to chant out in the streets. This is very good. Now we can start this and do it every day.” That’s how street saìkértana began in San Francisco. When Çréla Prabhupäda arrives at the temple in the evening, he sees that the devotees have built a wonderful redwood altar for the Deities. He begins kirtan and then chants one round of japa out loud with devotees and guests. Hayagréva reads the short sketch on the life of Lord Caitanya from the Bhägavatam introduction. As dusk encroaches the streets of San Francisco, a large crowd gathers at 518 Frederick Street to see the Deities of Jagannath, Baladeva, and Subhadra installed in Their new home in San Francisco. After a short lecture Prabhupäda asks the devotees to come before the Deities to offer a candle while he leads kirtan. Everyone rises to 76

dance, swaying back and forth to the rhythm of the kirtan, arms stretching out as they chant in surrender to the festive mood. Hayagréva begins offering the flame on a platter making large circles before the altar. One by one devotees and guests come forward to perform the simple ceremony of offering the flame to the Lord. When the kirtan stops, Prabhupäda explains that this ceremony is called ärati. Everyone should place their hands over the flame, taking the heat, and then touch their forehead. By doing this they are now worshipping Lord Jagannath. The devotees have been following the devotional processes of çravaëaà and kértanaà, hearing and chanting, but now at the installation of Lord Jagannath, arcanaà, Deity worship, is being introduced as a simple ärati ceremony. The feast is ready, and everybody sits down in rows to honor prasädam. Sumptuous preparations have been cooked to celebrate the rising moon of Lord Caitanya, by whose mercy Lord Jagannath has also arrived. The devotees serve more and more prasädam, as the guests can’t get enough. Midway through the feast Çréla Prabhupäda leans over to the microphone and introduces a new mantra, “jagannätha svämé nayana pathagämé bhavatu me.” He has Hayagréva repeat the prayer in Sanskrit and then give its meaning: “O Jagannath, Lord of the Universe, kindly be visible unto me.” Strict caste Brahmins in India might criticize this installation procedure, but the original Lord Jagannath in Puri is so merciful He allows even the çabara, hog farmers, to become His intimate servitors. Now Lord Jagannath in San Francisco is accepting the service of hippies and druggies. The Lord soon becomes a special attraction in the Haight-Ashbury psychedelic scene. Devotees continue worshipping Him with this simple ceremony and soon the offering of incense is added. Word gets round that Prabhupäda has asked everyone to bring an offering when they come to the temple, so the hippies start bringing whatever they can, like fruit, flowers, candles and home-baked goods. Jayänanda heeds every word that Prabhupäda speaks, accepting everything at face value as the Absolute Truth. He is convinced that 77

Lord Jagannath is the Supreme Lord and takes shelter immediately, offering whatever service he can render. He wants to please his spiritual master by setting a good example, so he works harder and longer than is expected of him. Mrs. Kohr: We went to San Francisco quite a bit, my husband and I, and he told us one time what he was doing. We were a little bit leery at first when we found out Jim was so involved in this. When we met the Swami, I remember going up millions of stairs to this little old house in Haight-Ashbury. I had never met anybody like him before. He was such a massive figure; people worshipped him practically. It was quite an experience. You want your children to be happy at all costs. We had no objections if this was going to make him happy. Good heavens, go for it! We can’t all be white collar executives. I think he was happier. That was one thing that we really felt good about. He seemed to be a lot happier and more enthusiastic about things. He just seemed to find what he was looking for. One day as Çréla Prabhupäda looks out his window, he sees a flatbed truck moving along the road. “Like that,” he says to Gurudäsa and Çyämasundara, who quickly look out and see the flatbed. “We shall get a truck like that for a Jagannath festival.” Immediately he has the idea of putting the Jagannath Deities on such a truck with a parade and introducing Ratha-yäträ. Taking some paper, he begins to sketch a canopy decorated with flags and flower garlands. He calls Çyämasundara over, shows him the sketch, and asks him to make arrangements for a festival to be held in July. The summer of ’67 is being billed as the “Summer of Love.” Experimentation with psychedelic drugs leads to new music, especially at the Fillmore. Scott Mackenzie has a big hit with, “If You’re Going to San Francisco.” Thousands of young people are migrating to Haight-Ashbury in search of an alternative to establishment culture. They are guided to the Diggers, a volunteer group that feeds hippies, whose doors are always open to kids newly arrived in the Haight. The Diggers’ Free Store flanks the temple on one side, a Chinese laundry on the other. The Diggers 78

recommend the temple to many of the new arrivals. In preparation for the Summer of Love, there is a meeting of various groups who are expecting a huge influx of young people. Prabhupäda is invited to represent the Hare Kåñëas. Gaurahari: I represented the Diggers with another fellow. Prabhupäda didn’t speak; Hayagréva spoke on his behalf. That was my first contact. The next time I saw him was at Morning Star. Lou Gottlieb opened his ranch to the Diggers, as an experiment, and I had gone out there. Then Prabhupäda came.

Sebastopol – April 1, 1967 Sixty miles north of San Francisco is a hippie commune famous in the Haight-Ashbury scene. Morning Star Ranch serves as a haven for the counter-cultural “heads” with spiritual aspirations who want to get away from the city and live in a natural environment. Hippie ideals are espoused here and practiced candidly. It is a wide open commune owned by a free-thinking bohemian Lou Gottlieb, a former singer with the Limelighters. His wooded, hilly land is open to anyone and everyone as “an act of love and peace.” Extending an invitation to the Swami, Lou comes on a Saturday morning to pick up Çréla Prabhupäda and some of the devotees. Lou Gottlieb: On the way out I was showing off my vast erudition in having read a biography of Ramakrishna. That’s when Bhaktivedanta gave the best advice to the aspirant I ever heard. We were talking about Ramakrishna and Vivekananda and Aurobindo and this and that. So he said, “You know,” putting a gentle hand on my knee, “when you have found your true path, all further investigation of comparative religion is merely sense enjoyment.” Driving through forests of towering redwood trees reaching over two hundred feet into the sky, the car finally pulls into the ranch just past noon. As he walks towards the main house, Çréla Prabhupäda notices some of the residents on the “clothes optional” farm busy gardening. Lou 79

explains that some of the members also live in the forest, in the hollows of giant redwood trees. After a brief rest Prabhupäda is ready to start the program. Lou escorts him to a meadow up on a hill and offers him a wooden seat. The commune members, many of whom are unclothed, sit at his feet anticipating the group meditation. Prabhupäda picks up his kartäls and begins kirtan. Gaurahari: It was quite an amazing day. There was a hill on the farm and they had a big cross on that hill. They decorated it with scotch broom flowers that were available at the time. A yellow flower. It was an amazing scene because half the people were naked and Prabhupäda was just sitting amongst them chanting. They were on top of the hill and they started dancing and chanting. It was quite a beautiful thing. The devotees from San Francisco came out with Prabhupäda. There were no dhotis then and some of them wore beards. The kirtan has a big impact on the commune members. To Çréla Prabhupäda these people are living like monkeys, so he gives a short talk on markaöa-vairägya. He explains that monkeys are also quite renounced, living in the forest without clothing and taking vegetarian food. But at the same time they have so many bad habits and no understanding of God. Spiritual life means to love the Supreme Personality of Godhead, Kåñëa, and to serve Him. The best method to attain this spiritual consciousness is to constantly chant the Hare Kåñëa mahä-mantra. In this way one becomes transcendentally situated and realizes his self as spirit soul, beyond the designations of the body. Prabhupäda looks at them very gravely, and they feel he is looking right into their hearts. Madhudviña: Some people had clothes on, some people didn’t. Some were dancing around. But Swamiji wasn’t looking at our bodies, he was looking at our souls and giving us the mercy we needed. Having touched the hearts of these youths, his influence will bring many of them to the point of wanting to be Kåñëa conscious. Everybody 80

crowds around to wish the Swami and the devotees a fond farewell at the end of the program. One of them, now fully clothed, returns to the temple with the devotees. Gaurahari: Devananda left with Prabhupäda that day. From that point, on the whole farm, people were chanting. They weren’t chanting before that. I didn’t join right away, but I started chanting a little bit. That’s when I became a vegetarian. It is a historic irony that Prabhupäda transplants an ancient, orthodox, demanding religious system in the heart of hippiedom, where do-your-own-thing is the raison d’ tre. That Jayänanda becomes the older brother and role model for hippies plunging into the ISKCON experiment is another irony. The Hare Kåñëa mantra closes the gap between generations. A few days later Prabhupäda is ready to return to New York. Only ten weeks ago he had arrived as a stranger, yet now as he prepares to board the plane, his followers are feeling pangs of separation. But he must tend to his flock on the East Coast too, so they can maintain whatever Kåñëa consciousness they have. In a shorter period a lot more has been accomplished than in New York. Jagannath Deities have been installed, and the worship must be maintained. The prasädam distribution program increases as more young people pour into Haight-Ashbury in search of a dream. They begin to attend the daily lunch program and some become devotees. Jayänanda keeps everyone enlivened by his sincerity and tireless enthusiasm. On Prabhupäda’s request they are planning a Ratha-yäträ festival. They carry on the programs he has introduced and seek out new places to chant, like Fisherman’s Wharf and Union Square. Happily engaged in the service of Lord Jagannath, the San Francisco devotees hear the news of Prabhupäda’s festive return to New York. The reports come daily as Hayagréva and Kértanänanda are always on the phone. They hear about a Cosmic Love-In at an East Village theater that Prabhupäda has been invited to attend. His fledgling ISKCON is taking root in the New York scene. Timothy Leary is also involved with the Love-In, but he’s not meeting with the same success since the police 81

paid him a visit. Mohanänanda: We were all arrested and Millbrook folded. One day I was in New York walking by the temple and Räyaräma was lecturing. I really felt, and could understand, how this person was a jéva soul and his body was like a puppet. For me it was the beginning of ahaà brahmäsmi. I could see that the jéva soul was operating his body. Brahmänanda was in charge then and I stayed for lunch. It was like stumbling onto some primeval ashram. I was absolutely blown away by it.

May, 1967 The New York temple is blissful with the return of Swamiji, but he sees that they have become weaker during his absence. Their faith is fragile and is only nourished by his direct association and service. Prabhupäda pushes himself in order to strengthen them. Soon his health deteriorates due to over-exertion. The San Francisco devotees are in great anxiety to hear this news and stay in close touch with the New York temple. When his condition becomes critical, Prabhupäda teaches the devotees a new prayer. Jaduräëé devé däsé: He taught us the prayers to Lord Nrsimhadeva. He said the words one by one and I wrote them down. I called up the temples in San Francisco and Montreal and told them the prayer. Swamiji said, “You should pray to Kåñëa that my spiritual master has not yet completed his work, so please let him finish.” On May 25 Kértanänanda calls Hayagréva from Beth Israel Hospital. Prabhupäda has suffered a stroke and his left side is paralyzed. The devotees in San Francisco should chant all night and pray to Lord Nrsimhadeva. The temple on Frederick Street is overcome by grief. A lot of the devotees break down and cry. Jayänanda is particularly distressed. He can’t understand why Çréla Prabhupäda has to undergo such difficulty. After all, he is the pure servant of Kåñëa, and has only come to America as an act of mercy to uplift the fallen mass of disturbed 82

youth. Everyone gathers together to “summon up a mass consciousness by chanting,” to request the help of Kåñëa to give Prabhupäda strength. The news spreads throughout Haight-Ashbury. People crowd into the temple to offer prayers and to join the all-night vigil. The chanting goes on past midnight. One by one the guests begin to leave, but the devotees continue on and on, refusing to succumb to the effects of sleep. They chant through the night, sometimes playing different instruments, sometimes chanting japa, sometimes dancing just to keep from drifting off. The temple is filled with an incessant drone of Hare Kåñëa. Fourteen hours later, they are finally overcome by fatigue. The news filters in from New York. Swamiji is getting better and is pleased the devotees have prayed and chanted all night. The doctors are impersonal and treat Swamiji like their own property. He says he prefers Ayurvedic treatment. Swami Satcidananda also paid an unexpected visit to the hospital to offer his blessings. The devotees gather in Frederick Street to put their signatures on a letter. Mukunda records the devotees chanting, çri räma jaya räma jaya jaya räma, and sends that off too. On June 5 Prabhupäda writes a reply from the hospital. I am so much obliged to you for your prayers to Kåñëa to save my life. Due to your sincere and ardent prayer, Kåñëa has saved my life. I was to die on Tuesday certainly, but because you prayed sincerely I am saved. Now I am improving gradually and coming to original condition. Now I can hope to meet you again and chant with you Hare Kåñëa. —Letter to Kåñëa Devi, Subala, Lilavati, Yamuna, Jayananda, Upendra, Malati, Gurudasa, Syamasundara, Haridasa, Mukunda, Janaki, Aunt Edna Howell

The letter is read aloud at the evening program and gets posted on the bulletin board. The devotees are relieved and the tension eases. The next day a second letter arrives. Prabhupäda thanks the devotees for the bhajan recording and promises to return “as soon as I get a little strength for traveling.” He also allays Jayänanda’s concern why his spiritual master has to suffer heavy illness when his mission is only for the service 83

of God. Also inform Jayänanda I have received his letter and the difficulties of life may come as seasonal changes, but we should not be disturbed by all those difficulties. Our process is to chant and that process will gradually clear everything in due course. There is nothing to be disrupted—you should go on with your work with enthusiasm, and everything will be solved. We are on the sound footing of Kåñëa consciousness. —Letter to Mukunda, June 6, 1967

Everyone is thrilled and the mood of the temple returns to normal. They have to seriously begin organizing a grand procession for Lord Jagannath. On the morning of June 8 Hayagréva gets a call that Swamiji has been kidnapped from the hospital by Brahmänanda and Gargamuni because the hospital authorities were insisting that he needed brain surgery. He is now at a seaside resort in Long Branch, New Jersey. His appetite has returned and he is eating prasädam again. Gaurasundara and Govinda däsé have arrived from San Francisco and are happily taking care of Swamiji.

San Francisco – July 5, 1967 After three weeks of recuperation in New Jersey, Prabhupäda returns to San Francisco. The devotees are ecstatic and hurriedly finalize preparations for Ratha-yäträ. He is greeted warmly at the airport with flowers and kirtan, but is surprised when Jayänanda throws his arms around him, giving him a big hug, “Jaya Swamiji!” Excitedly, Jayänanda leads him to a station wagon to drive him to a secluded house at Stinson Beach across the Golden Gate Bridge. Here he will be able to recover peacefully. In the car Prabhupäda explains to Jayänanda the proper way to greet a spiritual master. The relationship is loving, but formal. Even in a relaxed mood, it is never familiar. Mukunda and Jänaké are waiting to greet them as the car pulls up. The house is aristocratic, in an exceptional location with a magnificent ocean view. The walls of the large front room are decorated with Jaduräëé’s paintings. A piano sits over against one side. After looking 84

over the house, Prabhupäda smiles. Everyone agrees that only Kértanänanda and Upendra will stay to serve Swamiji. Throughout Haight-Ashbury the talk is about a parade the Hare Kåñëas are organizing. Çyämasundara convinces the Diggers to donate a yellow Hertz rental truck, which Jayänanda uses to drive all over town picking up supplies and donations of fruit and flowers. Everywhere he goes he distributes posters, encouraging everyone to tell their friends about the Ratha-yäträ parade. The ladies are busy cooking thousands of chapatis for prasädam distribution, while other devotees blow up hundreds of “Hare Kåñëa Ratha-yäträ" balloons to release during the procession. When it’s time to decorate the truck, Jayänanda recruits volunteers and installs the sound system himself. Seemingly tireless, his enthusiasm lights a spark in everyone else. Gurudäsa: He was very steady. He’d fix something and he wasn’t looking around for something better to do. He was a simple person in the highest way. I say that as the highest compliment. Because of that, he was able to be steady without it being difficult. He was an extremely hard worker and he was like Mr. Jagannath festival. I took the photos of the first Ratha-yäträ.

July 9, 1967 Today is Ratha-yäträ day in San Francisco. For the first time the festival is celebrated outside India. A beautiful sunny morning draws out many hippies to join the devotees for the celebration. The Deities are brought out one by one, escorted by an enthusiastic kirtan, and installed under a four-pillared gazebo, whose pyramid canopy is gaily covered with satin cloth. It sits on top of a flatbed truck decorated with flags, festoons, and flower garlands. Lord Jagannath and Lord Balarama are enthroned on opposite sides to give Their merciful glances to all passersby. Lady Subhadra sits behind, majestically looking out from the back to see all the devotees. Yamunä sits with her harmonium, leading the chanters on the truck. The amplified voices engulf the streets, creating a spiritual atmosphere in America, the land of “In God we Trust.” 85

The parade begins at the corner of Haight and Lyon. Jayänanda had tried to get a permit for a parade through the park, but the police only give their permission to go down Frederick Street to the sea. Nevertheless, they do provide motorcycle escorts, which are meant to hurry the parade along. But so many people crowd the street that the devotees are obliged to go as slowly as Prabhupäda had instructed them. Yamunä really gets her kirtan going, with Subala leading the devotees in ecstatic dancing. Jayänanda jumps higher and higher, jubilantly playing his kartäls. The ladies standing on the truck distribute chapatis with slices of orange, apple, and banana. Everyone throws flowers to onlookers as the procession marches on to the beach. Çyämasundara is carefully driving the truck. As he navigates a steep hill, the truck’s engine stalls. He tries to start it up again, but the truck starts rolling backwards. The devotees become frightened. At last the engine fires up and the truck moves on up the hill once again. But then the engine stalls a second time. Again it begins rolling backwards and again Çyämasundara quickly brakes, starts the engine, and begins moving up the hill. This happens several times, and the devotees are put into transcendental anxiety. At last they reach the top. From here on, the Deities get a smooth ride all the way down to the Pacific. After the parade the festival truck, complete with Deities, devotees, and canopy, heads out onto the freeway, across Golden Gate Bridge and on to Stinson Beach. As the devotees wave, wishing everyone “Hare Kåñëa,” the drivers rushing around on the freeway are astounded to see such an unusual sight. Prabhupäda sits in the living room chanting his rounds when he hears kartäls ringing “ching ching ching, ching ching ching.” He goes out to greet the smiling devotees who immediately jump from the truck to offer their obeisances. He directs them to bring in Lord Jagannath, Lord Balarama, and Lady Subhadra and place Them on top of the piano. Full of excitement, the devotees relate all the incidents of the day as Kértanänanda prepares to serve the feast he has cooked. Çréla Prabhupäda laughs to hear the stories, especially when the truck refused to go up the hill. He tells them that this is a Lord Jagannath lélä that was also performed at the time of Mahäprabhu. The carts would 86

refuse to move, even when the King of Orissa had brought his elephants to pull the ropes. Finally, Lord Caitanya put His head behind the cart and pushed. Only then did the cart move. Now Ratha-yäträ has come to the West, and Lord Jagannath has also brought this pastime. Right after Ratha-yäträ, Prabhupäda announces his intention to return to India due to ill health. Everybody is plunged into despair, wondering if they can carry on without him, or if they will ever see him again. He has just had a brush with death, and now he’s leaving for India, perhaps never to return. Their concern deepens their affection. Jayänanda is particularly heartbroken. He wants to do something for the man who has given his life meaning. He resolves to sell the stock that his parents have invested for his future and give his life savings of five thousand dollars to Çréla Prabhupäda instead, as guru-dakñiëä, because he knows he can never repay the debt to the spiritual master. On the last morning together the devotees accompany Swamiji to the airport. Some are crying. Jayänanda wonders if he will ever see him again. Before boarding the plane to New York, Prabhupäda requests them to remain Kåñëa conscious and to carry on preaching. With tears in their eyes they watch sadly as he passes through the gate and disappears out of their vision. On July 22, the San Francisco devotees hear the news that their beloved Swamiji has left New York for India, accompanied by Kértanänanda. In Prabhupäda’s pocket are the original forty rupees he arrived with two years earlier. He was never able to exchange them for dollars, since rupees are not accepted as an international currency. In reality, he had come to America with no money at all.

Second Wave – The Gemini Twins

I offer my respectful obeisances unto the six Goswamis, namely Çré Rupa Goswami, Çré Sanatana Goswami, Çré Raghunätha Bhatta Goswami, Çré Raghunätha däsa Goswami, Çré Jéva Goswami, and Çré 87

Gopal Bhatta Goswami, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds, and they are worth taking shelter of because they are absorbed in the mood of the gopés and are engaged in the transcendental loving service of Rädhä and Kåñëa. —Sad-goswamy-astaka of Çréniväs äcärya, verse 2

Seva Kunj, Våndävana – 1535 All the followers of Lord Caitanya are glorious, but the Six Goswamis of Våndävana are especially acclaimed for their sublime literature that substantiates the conclusions of the super excellence of prema-bhakti in the mood of the Vraja gopés. They also uncover the lost sites of Lord Kåñëa’s pastimes and establish beautiful temples for His glorification. Çréla Jéva Goswami, the nephew of Rupa and Sanatana, is the last of the six to arrive in Våndävana. At an early age he is attracted to the ascetic life of renunciation. When his mother passes away in 1535, Jéva leaves home to join his uncles in Seva Kunj. Seva Kunj is the most sacred spot in Våndävana, being the site of the räsa-lélä, where Çré Çré Rädhä-Çyämasundara eternally enjoy ecstatic loving pastimes. Taking shelter of Rupa Goswami, Jéva renders menial service and helps him prepare manuscripts. He will become Çré Rupa’s foremost disciple. The Goswamis soon begin to install Deities for worship. In 1542, two of the most important Deities of Våndävana make Their appearance. First, the self-manifested Deity, Çré Rädhä-raman, appears to Gopal Bhatta Goswami out of a çälagräma-çilä that he had obtained from the Gandaki River. Then, during the month of Kartik, Rupa Goswami presents Jéva with a beautiful Deity carved by his own hand from a piece of black marble from the Vindhya Hills. He is Lord Dämodara, the iñöadeva of Jéva Goswami. Since the Six Goswamis are eternally liberated souls, we understand that the Deities appearing to them are their eternally worshippable Lords, not simply mürtis to help them advance in sädhana-bhakti. 88

Lord Dämodara is installed by Rupa Goswami at Seva Kunj, where He quickly becomes the life and soul of both Çré Rupa and Çré Jéva. The temples of Våndävana have yet to be built, so the Deities accept worship in the tree under which each Goswami lives. Rupa Goswami completes his most celebrated work, Bhakti-rasämåta-sindhu, in 1552 under the tree where Çré Dämodara is worshipped. Many exalted Vaiñëavas come to hear Çré Rupa speak on the elevated topics of prema-bhakti at Seva Kunj. In 1558, Jéva Goswami purchases a large tract of land surrounding Seva Kunj, with the idea to preserve the sacred site for the Gauòéya Vaiñëavas. In this holy place Çré Jéva establishes a prominent temple for his Lord Dämodara. Although Rupa Goswami is renowned for establishing a temple for Rädhä-Govinda, his bhajanäçrama is at Seva Kunj. In his final days, Çré Rupa hands over all his manuscripts to Jéva Goswami, requesting him to write commentaries on them. Rupa Goswami enters mahä-samädhi in 1564, and Jéva Goswami solemnly places the transcendental body of Çré Rupa into his samädhi mandira, where it remains today in the courtyard behind Rädhä-Dämodara temple. Before long, Jéva becomes recognized as the Acharya due to his vast learning and missionary mood; “the most authoritative acharya in the Gauòéya sampradäya,” says Çréla Prabhupäda . (Teachings of Lord Chaitanya, Chapter 31) Writing prodigiously, Çré Jéva quickly attracts a great deal of fame as a scholar and a saint. Even the Moghul ruler, Emperor Akbar, arrives in Våndävana in 1570 to have an exclusive darshan with the distinguished saint. Moved by a genuine religious experience, Akbar begins to patronize the work of the Goswamis, offering Jéva Goswami a grant to erect a library housing the Vaiñëava scriptures. Jéva also oversees the construction of beautiful temples for the worship and glorification of the Deities of the Goswamis. In particular, Çré Jéva directs Raja Man Singh of Ajmer to build a temple to properly worship his Lord Dämodara. The temple becomes the classic Rädhä-Dämodara Mandir, celebrated for its vast library of the original works of the Goswamis. Understanding Lord Caitanya’s mood to save the conditioned souls, Jéva Goswami founds the Vishva Vaiñëava 89

Raja Sabha to train up preachers for the saìkértana mission. The RädhäDämodara temple becomes the mission’s headquarters where the Vraja Vaiñëavas meet to discuss the propagation of Lord Caitanya’s teachings. It is here, also, that Çréla Prabhupäda will later spend years formulating his attack on mäyä in pursuance of the mission of Jéva Goswami under the shelter of Çré Çré Rädhä-Dämodara. Due to his vast erudition, Çré Jéva attracts adherents from all over India who flock to Våndävana to study under him. His most outstanding students are Narottama däsa Öhäkur, Çrénivas Acharya, and Shyamananda Prabhu. In 1582 Jéva calls a meeting at Rädhä-Dämodara Mandir to formally announce his intention of sending out these three preachers with the bhakti-çästras of the Goswamis for the benefit of humanity. Çrénivas Acharya accepts West Bengal as his preaching field. Shyamananda prefers to preach in Orissa, while Narottama däsa Öhäkur chooses East Bengal (present-day Bangladesh) to spread the glories of prema-bhakti. Jéva Goswami arranges a bullock cart and loads it with a chest full of the writings of the Goswamis. The first traveling saìkértana party (TSKP) leaves Rädhä-Dämodara Mandir as a padayäträ heading East. Ten soldiers accompany the party to guard the precious scriptures. Crossing the breadth of India without any incident, the party finally arrives in the province of West Bengal. They pass the night on the bank of a lake on the outskirts of Vana Vishnupur, rejoicing to be back in the holy land of Çré Caitanya’s appearance. Unknown to the party, their entrance into Bengal is being tracked with great interest. A rascal astrologer has informed a band of thieves about a party traveling East bearing a great treasure. Seeing the chest guarded by ten soldiers and three sadhus, the thieves are convinced that this must be the treasure and succeed in stealing it during the night. The next morning Çrénivas discovers the theft. The three devotees are in complete shock. Narottama and Shyamananda are so distraught they want to end their lives immediately by drowning themselves in the lake. Çrénivas, however, encourages them to carry on to their respective 90

prabhu-datta deça. He will remain behind and will not rest until he has recovered the precious books. Embracing each other with heavy hearts, they part ways. Çrénivas Acharya decides to seek the help of the local ruler, Raja Bir Hambir, to trace out the theft. It is the king himself, however, who has been sending out raiding parties to rob wealthy travelers in order to maintain his treasury. When his astrologer had predicted a great treasure was coming, the king thought his financial problem was solved. Instead, he is devastated to find the Goswami literature in his possession. Realizing he has committed a grave sin, the king sponsors a daily reading of Çrémad-Bhägavatam for the public, hoping to mitigate his offense by this sukåti. Çrénivas begins to attend these public recitals and is soon recognized by that assembly as an elevated scholar of the Bhägavatam. This attracts the attention of the king, who admits to being in possession of the stolen writings, and results in Çrénivas recovering the bhakti-çästras. The king becomes a disciple of Çrénivas and decrees Gauòéya Vaishnavism to be the state religion. In one stroke Çrénivas delivers the mercy of Lord Caitanya to Vana Vishnupur. At his ancestral home in East Bengal, Narottama däsa Öhäkur receives the good news by messenger. He is devoting himself to writing transcendental songs describing the glories of Rädhä-Kåñëa lélä and Caitanya lélä. His music soon attracts attention all over Bengal, and a constant stream of people come to Kheturi to have his association. Feeling separation from all the followers of Caitanya Mahäprabhu, Narottama decides to honor the appearance of Çré Caitanya with a huge festival to bring the Vaiñëavas together. Months in advance he sends out messengers with invitations, as preparations are made at home to facilitate all the guests. Thousands of Vaiñëavas travel overland by foot from as far away as Våndävana and Orissa to join the celebration in the association of many exalted sädhus. Narottama’s chanting at the festival is so divinely inspired that the entire Panca Tattva, who had long since departed this world, appear in the middle of his kirtan, dancing in ecstasy. This 91

miracle is observed by thousands of eye-witnesses, who become mad in ecstatic love of God. Thus, the first Gaura Purnima celebration becomes one of the most glorious events in Vaiñëava history, and one of the great miracles on earth. Narottama’s style of kirtan is gradually adopted as the standard for all Gauòéya Vaiñëavas. His preaching is also responsible for the conversion of the entire country of Manipur into a Vaiñëava state. Again, by converting the king, Vaishnavism becomes the state religion. Soon all the citizens take up the chanting of the mahä-mantra. Shyamananda is successful spreading the saìkértana movement all over Orissa, which had since fallen into the hands of Pathan iconoclasts. By his vigorous preaching and saintly qualities, he rejuvenates the lives of the devastated Vaiñëavas. Along with Raja Man Singh, the military commander who defeats the Päöhäns and drives out the invaders, Shyamananda reestablishes Gauòéya Vaishnavism throughout the region bringing spiritual sustenance and inspiration to the people. (For a detailed history of Çrénivas, Narottama, and Shyamananda, see Lives of the Vaishnava Saints by Satyaraja dasa.)

San Francisco – August, 1967 For the youth of America in the ’60s life is like a real edge, and some are right out on that edge. They are just barely making it through, seeking to find out what life is all about and trying to adjust. In their own way the new Vaiñëavas are doing the same thing. Kåñëa consciousness has just arrived and the new converts feel like pioneers in an uncharted domain. The appeal lies in its offer of a positive alternative to establishment values. Without their beloved Swamiji the devotees carry on in the mood of separation. They have become a tight-knit family. Every morning they offer obeisances to one another on sight. This loving mood carries over to their service, especially in the kitchen. The reputation of the prasädam program spreads rapidly, and college students begin to drop by for lunch.

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Cidananda: Jayänanda was the main person to preach to me when I came. I was a student at San Francisco State College, and I would come there for lunch and meet the devotees. But then I finally got some association with Jayänanda. He was working as a cab driver all day, and he was never around the temple. When he would come in the evenings, he was very tired. He would usually eat and go to his room. One time I went up to where he was living and saw him. He immediately just sat me down, very friendly, and started preaching nicely. “Listen, this Kåñëa consciousness is very nice. It’s something we don’t understand so much right away, but it’s actually very sweet. You try it and you’ll find it will help your life.” I could see that he was older and college educated. He was a little bit more mature, so I could relate to him a little better. Although Jayänanda is a senior devotee in San Francisco, he is happy to continue driving a cab all day in order to support the temple. The devotees are proud of him. They point him out to guests as he sits up against a wall in half-lotus, intently chanting japa while rocking back and forth. “That’s Jayänanda. He drives a taxi all day and gives the money to Swamiji.” He is very dedicated and always willing to do anything that is required. In this way he’s a great example, and his association is enlivening to the other devotees. His service attitude is so inspiring that many guests are enticed into the mood themselves, and they also want to offer their service. He can get people to work long hours because he always does so himself. On Sundays he likes to go into the kitchen and make his special cookies for the Love Feast. These cookies are so popular that they quickly become famous in the Haight, and people drop in simply to sample these goodies along with the regular prasädam. When Jayänanda gives class, he sits with his back very straight and one leg are generally closed as he speaks, experiences with the passengers in his 93

the way Prabhupäda has shown crossed over the other. His eyes citing explanations based on taxi. With great compassion he

portrays the miserable condition of material life directly from the problems and difficulties related by his riders. He never speaks in a joking way but always with a tremendous empathy for their suffering condition. By the conviction with which he speaks, the devotees understand and appreciate that he has no illusions about any pleasure in material existence. In his dealings with non-devotees he is their friend. When he approaches people to render service, he always strikes up a friendship first. In this way he engages them in devotional service by relating to them on their own level. They feel he is one of them, like the garbage collector who calls him Johnny-ananda. But more than friendship, he conveys to them his Kåñëa consciousness. He is not just learning philosophy and trying to apply it in his life; he actually embodies these qualities. Because he has genuine Kåñëa consciousness, that attracts people and it penetrates into their hearts. Early one morning a phone call from New York sets the Frederick Street temple abuzz. The news is that Swamiji will give Kértanänanda the Vaiñëava tridaëòi-sannyäsa äçrama on Janmäñöamé day, August 28, at Rädhä-Dämodara Temple. The new sannyäsé will then return to the West to preach. Swamiji’s letter adds a very prophetic statement. “I expect that all of you will combine together to open at least 108 centers before I leave this world.” (Letter to Brahmänanda, August 27, 1967) The theme of opening 108 centers will be repeated on many occasions, but it is under the shelter of Çré Çré Rädhä-Dämodara in Våndävana that the desire is first expressed. By the mercy of RädhäDämodara, Çréla Prabhupäda’s desire will be fulfilled even if They have to open the centers Themselves!

September, 1967 Some of the devotees have been going up to Morning Star Ranch. Since Prabhupäda’s visit in April many commune members are now chanting Hare Kåñëa. This is a community where people are coming and going from San Francisco and many of them are favorable to the chanting. It is a good preaching field where numerous devotees are 94

made. Upendra: I remember Viñëujana sitting around a campfire at night, and his desire to sing was evident even then. He had a little girl in his arms, probably his wife’s daughter. People were beating on sticks and drums around the campfire, and he was just howling with such intensity. It took Prabhupäda to fill his empty howl with the name of Kåñëa, but then he was just howling and singing without words. He looked like your hippie wild man, raggedy with stringy hair, but his voice was so energetic and deep. It was a thick resonant voice. Whether he spoke or whether he sang, it always seemed to come from his heart. Viñëujana had grown up in the Bay Area. He had three sisters and, being the only son, was very much loved by his parents. His mother’s side of the family was very religious and his father was a pious Italian family man. As a youngster he was an altar boy in the Catholic church, assisting the Priest on Sunday, bringing in articles for worship on a silver tray dressed in his little white frock. Outside church his boyhood hero was Davy Crockett, the “King of the wild frontier,” who died at the Alamo defending Texas. The young lad was fond of wearing his “coon-skin” cap with tail dangling down his back. In his teen years he was so strong and athletic he won a place on the high school wrestling team. After high school he moved up to HaightAshbury and joined a rock band. He was a brilliant guitar player, and his band was pushing the edges of the new psychedelic music scene. Although offered the opportunity to take guitar lessons, he had refused and taught himself how to play. On June 19, 1967, at the famous Monterey International Festival, showcasing the best of “serious” rock music, his band played their original songs as part of an anti-festival free concert on the nearby football field of the Monterey Peninsula College. Viñëujana is a very tall and lanky hippie with a classic Italian nose and olive skin, but he has a quality about him that separates him from the rest. Coming down the street with long wavy hair flowing down past his shoulders and wearing a white robe decorated with lace, he seems to 95

glow. He is larger than life with a strong, positive aura. Seeing the church riddled with politics and hypocrisy, he has become disillusioned with organized religion and seeks solace in mysticism and the occult. He is very other-worldly, delving deeply into astrology, the tarot, and occult Kabbala before Çréla Prabhupäda’s arrival with the mahä-mantra at Morning Star Ranch. He lives with his wife Linda, who is pregnant, and her daughter Sylvia. Linda has long blonde hair and is gracefully slim, wearing the long dresses of the flower child era. They rent a quaint little house in Haight-Ashbury on a grassy hillside surrounded by trees, which gives it a clean, country atmosphere. Both are still teenagers. Viñëujana lives from day to day by making flutes out of bamboo and selling them on the street. Sitting on a rug on Haight Street playing a flute, he makes an occasional sale. Sometimes he walks over to Golden Gate Park and stands by the entrance playing away with a bag full of flutes dangling over his shoulder. He is an idealist, a romantic personality in the classical sense. He likes to visit the temple on Frederick Street, having attended the first Ratha-yäträ in July with Sylvia riding on his shoulders. He had chanted Hare Kåñëa with the devotees and loved it. Linda is not so taken by the devotees and prefers to stay home because she is in her final month of pregnancy. Late one evening she suddenly goes into labor. Viñëujana has to deliver the child himself. He chants Hare Kåñëa as the infant enters the material world. It’s a girl. They name her Shekinah, which has to do with the divine light in the occult Kabbalistic Jewish tradition. As soon as Linda feels strong enough to go out, Viñëujana suggests they visit the Rädhä-Kåñëa Temple to get a blessing for the baby. She agrees to his proposal. The devotees greet them affectionately, and Viñëujana immediately reciprocates their warmth. He purchases the Happening Album and begins to play it constantly at home. Prabhupäda’s chanting increasingly captivates him. His attraction to the devotees is strengthened by this visit. Yamunä devé däsé: Viñëujana was married at the time. His wife was 96

a gorgeous woman with shoulder-length, ashen blond hair. She was stunning. From the day that he came to the temple, he loved it—hook, line, and sinker—and she didn’t. We had a doors-open policy all day, and we used to have our lunches together. Then he would just hang around throughout the day and talk. He immediately became attracted to Kåñëa consciousness. Within three days he was totally into it. Some people come and just see that Kåñëa is where they’re meant to be. There are devotees I’ve known through the ages, that when they walk through the door and spend a few days they really pick up where they left off in a previous life. They’re just at home. In the case of Viñëujana, it was very clear within a few days of his arrival that this was where he had to be for the rest of his life. Gurudäsa: He was a great musician. I remember he took a guitar one time in the back and did a run all the way up and down the neck. He was a very, very nice person. I always liked Viñëujana’s personality. He would come to the temple a lot, and we started to hang out because we liked each other. Viñëujana leads a double life, commuting back and forth between the Haight and Morning Star. In the city he is the family man, even delivering his own child, but at the commune he lives as a recluse in the branches of a redwood tree. He loves to wander through the woods playing a two-headed drum he has fallen in love with. In the evening he likes to lead the group meditations around the campfire. Back in the city, Linda is not pleased with her husband’s growing attachment to the Morning Star lifestyle, nor with his newfound interest in the temple. He is too other-worldly for her present situation. With two children, she is now ready to settle down and wants a future with security. Her plans are practical. The temple is just another part of the hippie scene, and her needs are very down to earth. She wants her husband to be mature and recognize his love for the family as more important than this Indian, mystical thing. On a visit to the temple one day she makes her move. “Either him or me,” she says, pointing to Prabhupäda’s picture. “You either have to choose him or me.” The ultimatum comes as a shock to Viñëujana. He 97

doesn’t make a decision right at this point, but it becomes a big conflict in his life. Yamunä devé däsé: So there was the problem of his wife, and it was very difficult for him to decide to leave her. He was torn and there were discussions about it. I know that having just had a child was a major thing at the time. Generally, when two people go through the birth of a child, they don’t focus a tremendous amount on their own personal needs. The child is the main focus. But Kåñëa consciousness might have been the wedge that came between them. He had to choose. Viñëujana is deeply torn. His love for wife, children, and family life is being challenged by a deep attraction to the spiritual—the saintly life of serving God and humanity. This was the life he dreamed about as an altar boy. Confused by the turn of events, he returns to Morning Star to search his soul for the right course of action, taking shelter in the solitude of the deep forest with only his drum to allow him to express his inner turmoil. New people are always drifting up to Morning Star Ranch from San Francisco. Many are just looking for a peaceful space. Some are seeking a mystical experience. Among them is a New Yorker. Brought up in an intellectual, artistic environment, he had always been discouraged from any religious practice by his agnostic Jewish parents. Still, as a boy, he would pray to God at night to protect the people he loved. An only child, at age seven he felt even more alone when his parents divorced. In college he enjoyed arguing against the existence of God with his Catholic philosophy professor. But he found logic and philosophy very dry and was soon attracted by the mystical writings of Aquinas, Strindberg, and Hesse. His quest for the mystical leads him to Haight-Ashbury, where he is startled to see hundreds of young people just hanging out. They line the sidewalks, leaning up against walls and store windows, shooting the breeze. Everyone has long hair, the emblem of the new hippie movement. He also has long hair now, tied back in a pony tail. As a stranger in town with nowhere to stay, he approaches someone on the street. 98

“Hey, man, I just pulled in from back East. Is there some place I can stay?” “Yeah, sure. Just knock on a door. You can crash at anybody’s pad.” He tentatively knocks on a likely looking door and to his complete surprise they invite him in. The crash-pad is filled with more than twenty-five people staying together, most of whom had never known each other before arriving in the Haight. Hallucinogens are freely distributed. The entire status quo of American establishment society is being challenged in Haight-Ashbury. Meeting others who are also trying to experience a higher state of consciousness, he quickly fits into the hippie scene. But the scene also has its dark side that he finds less appealing. He is seeking a more natural and real atmosphere. In this respect, San Francisco does not seem that much different from New York. Eventually he decides to visit the Morning Star commune. It becomes a bit of an event because many people recognize him from Haight Street. Wandering deep into the forest, he finds a hollow redwood tree and settles in to live in seclusion as a hermit. Solace comes from Nature and from playing his flute in the quiet of the forest. Living in this way, his mind becomes more peaceful and open. He frequently comes out of the woods to join the nightly meditations around the evening campfire, which include the chanting of Hare Kåñëa since Prabhupäda’s visit last April, but he always retreats to the seclusion of his tree in the end. Sometimes, by the will of Providence, we come face to face with our own destiny. We may recognize it immediately, or we may simply be swept along by the moment. Higher forces are always at work, although we are rarely aware of their presence. Viñëujana had been absent from Morning Star for months during the birth of his daughter. But feeling the need to take a break from the dilemma introduced by his wife, he has returned to his forest domain. Now alone with his drum, he wanders through the trees playing away as free as the wind. Tamal Kåñëa: I was playing my flute and he was playing his drum. I 99

just heard this drum and he just heard this flute. We were at a very far distance playing on our own. I heard the sound and I wanted to play with whoever was playing the drum. There were big woods there, and we somehow traced the sound and found each other. We met and we just kept playing. We didn’t speak a word to each other. We played for about three hours together. When we stopped, the first thing he said was, “We should never separate. We should always stay together.” I looked at him and I agreed immediately, “We should always stay together.” Oh, it was completely there. We left Morning Star immediately and went back to San Francisco together. Prabhupäda had already been there, and Viñëujana had been to the temple many times. He had the Happening Album. In fact, that’s when I started to chant Hare Kåñëa more intensely. When I went to Morning Star, I joined in some kirtans, but then when I went with him, we would listen to the album and sometimes chant for hours. The two youths are able to instantly open up and reveal their hearts to each other. Viñëujana extols the potency of the mahä-mantra. He glorifies the Rädhä-Kåñëa Temple and tells how his wife and he have been going there. His new friend is at once interested. Having returned to San Francisco, Viñëujana is now clear in his heart. He informs Linda that he can’t possibly give up his way of life. He begs her to reconsider and to try and understand the temple. She is deeply angry but forgiving at the same time. This was not part of the plan. Now he has brought a friend back who is also into it. She decides to give her husband more time—hopefully his band will make it big, and there will be record albums and world tours, fame and fortune. She has to be practical. A woman needs money to raise a family. At first Tamal stays with Viñëujana and Linda and then at the flats of various friends. Finally he gets his own little place, subletting a basement room for only ten dollars a month. By selling the local underground paper, The Berkeley Barb, he earns enough to maintain himself.

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Våndävana – September, 1967 Back in his rooms at Rädhä-Dämodara Temple, Prabhupäda meditates on sending his young Vaiñëava couples all over the world to preach bhakti culture. Four hundred years earlier Rupa Goswami regularly taught the principles of Kåñëa bhakti. Later, Jéva Goswami had trained preachers and sent them out to spread bhakti culture throughout India. Now Prabhupäda has six centers in America. Besides New York, San Francisco, and Montreal, now Subala and Kåñëa devé have opened one in Santa Fe, Dayänanda and Nandaräëé in Los Angeles, and Satsvarüpa and Jaduräëé in Boston. These new Vaiñëavas can open and maintain centers even in his absence. Lord Caitanya had wanted this. As the prophecy unfolds he is filled with wonder. In Våndävana Prabhupäda continues to preach Kåñëa consciousness with two young American followers, Acyutananda and Ramanuja, who have recently arrived at Rädhä-Dämodara. Dr O.B.L. Kapoor: One day I was sitting in Rädhä-Dämodara Temple waiting on the veranda for someone. Prabhupäda had a room there. He came out with two of his Western disciples. I looked at him and he looked at me. Thirty years had passed. I couldn’t recognize him, because age had made a lot of difference, and I had not seen him as a sannyäsé with that tridaëòa. It was a different set up altogether, so I couldn’t recognize him. But he kept on looking at me, and then he ventured a guess, “Dr. Kapoor?” I recognized him from his voice, “Abhay Babu?” Oh, and he embraced me—a very happy reunion. He was going to a program, and he cancelled that program and took me inside his room and told me all about the work that he had done in the West. He showed me some newspaper cuttings and so on. After that I would meet him off and on. Prabhupäda’s pronouncement so many decades ago, “and I shall preach it the whole world over,” has now come true. Dr. Kapoor is amazed that his old friend, Abhay Babu, has actually fulfilled the desire of their Guru Mahäräja, Çréla Bhaktisiddhänta Sarasvaté Öhäkur. The 101

mission of Lord Caitanya was indeed spreading throughout the entire world. In the Gauòéya Math, who could have imagined that Abhay Babu, the householder who lived outside, would become the next World Acharya? Back then he was not a big leader, nor was he a sannyäsé, nor did he have any disciples. He didn’t even live in the Math! Yet there was one quality he did have—the proper service mood. This service attitude is what Kåñëa sees. When one is so dedicated to fulfilling the desires of his Guru Mahäräja, Kåñëa takes this as the sign of pure love and elevates that devotee to the topmost position of His personal service. Through his letters Prabhupäda maintains his fledgling ISKCON mission, always giving encouragement and solving the problems of his young disciples. When Jayänanda receives a letter from His Divine Grace, everyone crowds around him eager to hear the latest news. I’m so glad to receive your letter of August 30, and I know that you are a sincere devotee of Lord Kåñëa. When you drive your car you always chant “Hare Kåñëa” and when I was by your side I could understand how heartily you have accepted the philosophy of Kåñëa consciousness. Kåñëa is very kind to all but He is especially kind to His sincere devotees. Kåñëa is always with us, within our hearts, and He is always ready to give us direction, but because everyone is independent, Kåñëa responds cooperatively. Anyone who voluntarily cooperates with Kåñëa’s desire, He responds to his call very eagerly. Kåñëa descends to teach us Bhagavad-gita begging our cooperation and anyone who cooperates with Him becomes blessed. You are sincerely cooperating with Kåñëa and therefore you, all boys and girls in San Francisco, are working together harmoniously. Harmony means Kåñëa consciousness. Without Kåñëa consciousness there cannot be harmony in the world... Your acknowledgement “Kåñëa has been very merciful to me” is remarkable. You are realizing the fruit of chanting. So far my health is concerned I’m improving, by Kåñëa’s grace, and it is due to your feeling of my absence and eagerly awaiting for my return. Please go on cooperating with your godbrothers. I’m always with you. Never mind if I am physically absent. Please convey my blessings to all the boys and girls and tell them that I’m very eager to return. —Letter to Jayananda, September 16, 1967

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October, 1967 The mood in San Francisco is beginning to change. Over the summer America’s presence in Southeast Asia has reached a half million troops. In October 50,000 people march on the Pentagon in protest. The outrage amongst Americans has now reached the streets. The mood is also getting heavier in the Haight as well. The love and peace “flower power” of the summer is being replaced with student unrest and protest demonstrations. The mood at Morning Star is also changing for the worse. Because of the drugs and nudity, the government steps in to put a stop to the commune. To prevent the authorities from closing it, Lou Gottlieb reregisters the ranch in the name of God. The affair drags out into litigation. In court the judge asks, “What God are you talking about?” Lou pulls out a dollar bill, points to the words “In God We Trust,” and says, “This one.” Unimpressed, they shut down the commune. At Frederick street temple, however, the devotees are happy and elect Jayänanda as the new president. Mukunda: He became the temple president and would stay up real late, always really helpful. If there was anything anyone wanted, he’d always get it. Whatever had to be done he would do it, however dirty, and he never complained. Prabhupäda writes to say that this is “a recognition by Kåñëa,” and offers his congratulations. Everyone crowds around Jayänanda, eager to hear the latest news from their spiritual master. The letter is full of instruction in reply to a query that Jayänanda has put to his spiritual master. This is a question that many devotees have on their minds. Regarding your dispute in your mind as to remaining a brahmacari, grhastha or becoming sannyasi, there is nothing to be bothered with. Anyone who is in full Kåñëa consciousness and is dedicating his life for Kåñëa, is already a sannyasi even if he is a married man. If you like you can become a householder and I’ve no objection to that. Our Vaiñëava philosophy instructs to become vidvati sannyasi. This means 103

a man who knows things as they are. Therefore a devotee who knows that everything belongs to Kåñëa, and that He is the proprietor of all, such a devotee is certainly a vidvati sannyasi. Our philosophy is that we should accept things as prasädam of Kåñëa, and nothing for sense enjoyment. Anyone who accepts things for sense enjoyment, even if he is externally a saffron-dressed man, is not a sannyasi. The mayavadi sannyasi considers himself as God. This concept of life develops under illusion. When a person fails to become the Lord of the universe, it is like the sly fox who attempts to taste the grapes and, failing to do so, says the grapes are sour. The Mayavadi sannyasins are frustrated beings in their attempt to enjoy the world, therefore they say the world is fake or the grapes are sour. The world is not false. Kåñëa is the Supreme Truth and the world is His energy. Therefore, the energy of the Supreme Truth cannot be false. But we must know that this energy is inferior to His spiritual energy… So when one is engaged in the service of the Lord, that person is already in the spiritual energy, and a sannyasi, and the real purpose of a sannyasi is to transform himself from the inferior to the superior spiritual energy. If your consciousness is absorbed in Kåñëa, you are always a sannyasi. —Letter to Jayananda, September 29, 1967

Jayänanda gets much inspiration from this letter and the deeper realization that one can please Kåñëa from any status of life. Devotional service must be rendered free of personal sense gratification. The letter is posted on the bulletin board. Everyone is inspired by this deeper understanding of devotional service, bhagavat-dharma, beyond the interests of social structure which is based on the identity of the body and its relative position in society.

December 14, 1967 The news that Prabhupäda will be flying into San Francisco has all the devotees thrilled. They gather expectantly at the airport to greet their beloved master, who returns from India at 13:45 on Pan Am flight 846. Originally expected on November 24, he was held up for three weeks due to a political strike that ground the whole city of Calcutta to a halt. Now, at last, the devotees will have his association again. Coming through the long corridor into the Customs and Immigration 104

Hall, Prabhupäda first notices Govinda däsé and a few ladies smiling and waving from behind a glass partition. More than fifty devotees and friends fall to their knees to offer obeisances. As he gets in line to clear Customs, they call out, “Hare Kåñëa! Hari Bol!” Çréla Prabhupäda holds up his arms in triumphant joy. A kirtan begins as he waits for an inspector to go through his one suitcase. He has brought saris for the girls, silk garlands for the Jagannath Deities, a coconut grater for Yamunä, kartäls, his personal dhotis and kurtas, and little bottles of Ayurvedic medicine. After close examination of the medicine bottles, the Customs official clears him through. Finally, he steps through the doors into the arrivals lounge, where devotees garland him, chanting wildly, as a conch triumphantly announces the appearance of the pure devotee. He is back home. Jayänanda has rented an old limousine and decorated it with flowers. Now he resumes his old service as Prabhupäda’s chauffeur, driving him to his apartment. Prabhupäda will stay in the same house on Willard Street, where some of the devotees had been staying in his absence. His room looks out on a streetcar-stop where people wait in line at the curb. In the back is a small porch with stairs going down two levels to a garden. The devotees reverentially wash his feet as he sits comfortably in his room. He takes up his kartäls and starts a slow, sweet kirtan. They are happy to see him looking so healthy and deeply tanned. After a brief kirtan and talk, he distributes the gifts he has brought and accepts a sumptuous feast. He has a small but dedicated band of disciples here in San Francisco, and they resume their service to him. Upendra once again is his personal servant and Gaurasundara and Govinda däsé are his secretaries. Just after sunrise Prabhupäda likes to take his morning walk. In San Francisco he enjoys walking around Stowe Lake in Golden Gate Park. Jayänanda drives him in the temple’s 1952 blue Ford coupe. The name KRISHNA is stenciled on the car in multi-colors in three different places. Although the passenger seat is broken and sits at an uncomfortable angle, Prabhupäda never complains. Everyone gets to join him on the walks, including a few newcomers. 105

Happily situated back in America, Prabhupäda and his followers are again a family. He is their spiritual father, and they his obedient children. He solves all their problems and clears away all their doubts. This is the loving relationship between the spiritual master and his disciples. Even though Prabhupäda has been away half the year, the movement has grown to six centers. On New Year’s Eve the devotees go down to Union Square to perform saìkértana. Sometimes they also chant for the tourists at Fisherman’s Wharf, but saìkértana is not yet an organized activity of the Hare Kåñëa movement.

January, 1968 Prabhupäda leaves for Los Angeles in the first week of January to visit the storefront center Dayänanda and Nandaräëé have rented at 5634 West Pico Boulevard. Before setting off, he initiates the new people who have joined the movement during his stay in India. These include Cidananda, Kåñëa däsa, and his sister Çäradéyä, who is only sixteen and still going to high school. Viñëujana and Tamal are not visiting the temple much during the Christmas holidays and are unaware that Prabhupäda is in town. They have been exploring the San Francisco spiritual scene, attending the different meditations that are popular around town, and have been sidetracked by a self-styled American spiritualist who claims to have mystical experiences. Very quickly they become his main assistants and begin to lead some of the nightly meditations. Early in the new year, when Viñëujana and Tamal return to the temple they find it crowded with people. They are dismayed to hear that they have missed Çréla Prabhupäda in their absence. Drawn by the enthusiasm that Çréla Prabhupäda has generated amongst the devotees, the news that he will soon return to Frederick Street excites them. Now Viñëujana begins to visit the temple again regularly, and Linda relents in her attempt to dissuade him from this path. In a mood of reconciliation she starts going to the temple again herself to try to 106

understand and appreciate his choice. Her goal is to keep the family from splintering apart. Devotees are always traveling. Sometimes they are sent by their spiritual master, and other times they move due to some problem. Gargamuni and his young bride, Karuëämayé, are having problems. They are newly arrived in San Francisco from New York in an attempt to save their marriage. Karuëämayé devé däsé: When I first saw Viñëujana, he was with his wife Linda. She had a daughter from a previous relationship. Then they also had a baby together—a girl. He delivered that baby and hand-carved a cradle for her. I think he was carrying the baby himself in a front pack. Both of them just stood out, and everybody kind of stopped everything and went, “Wow.” She was very pretty. I got to know her on a personal level, and she didn’t have that quality that he had, but she was stunning to look at with long blond hair. They were both really beautiful. Viñëujana was so other-worldly. He always had a prasädam appreciation even before he knew about prasädam. He would always cut up apples and give pieces to everybody, “Good morning, brother. Good morning, sister.” That’s the kind of person he was. He called everybody brother and sister. He was definitely in the mood of St. Francis of Assisi. It was just really him. He was always like that. Roaming the streets of Haight-Ashbury together, Viñëujana and Tamal like to play music on street corners where they collect enough money for their maintenance. They play well together, and Viñëujana wants to bring Tamal to a band practice to see if they will be able to get on together. The band has been playing in Sausalito and other hip places. They are definitely a good group due to Viñëujana being a brilliant musician. But at the rehearsals it is obvious that the other band members are not in the same spiritual space. Tamal Kåñëa: It was because of me that the band broke up. He brought me back to San Francisco and I was a flute player. We hit it 107

off so close that he lost his attraction to the music he was making. Spiritually we were on the same wave length. He brought me over to some of their rehearsals, but these people were not spiritually evolved. He was an amazing musician. He had the inside of a piano—the guts of a piano—which he had mounted on a wall. He used to play it like a harp—the most celestial sounds. Whenever he would play, I would think this person is coming from the heavens. I have never heard anyone else play music like that. He could just endlessly create the most beautiful melodies, celestial melodies. It was similar to the music of the day, but the best music I ever heard. Very mode of goodness. Not passion. The way he would play a guitar was also amazing. It didn’t sound like an ordinary electric guitar, more like a harp or something. He was hearing sounds that I had never heard. They were not part of jazz, nor classical music, nor rock. They were different sounds completely. That’s the impression I always had of his music. Left at home with the children, Linda begins to feel more and more excluded. She slowly realizes that Viñëujana is choosing Kåñëa over her and family life. Now that his band is breaking up, her dreams of fame and fortune in the music business evaporate. Viñëujana’s spiritual direction does not interest her. There are basic, fundamental differences between them. Still, she finds it difficult to consider separating due to her love for him. Maybe she can shock him out of his reverie. In a desperate gambit she demands that he take responsibility for the family, or leave. Viñëujana finds he has no choice. Although he is devoted to Linda and the baby, he cannot give up Kåñëa. When Tamal hears that Linda has handed down an ultimatum, he invites Viñëujana to share his room. They live together as brothers. Linda becomes deeply resentful. She feels bitter about the temple because she has just lost her husband and the father of her children. What is she to do now? A single woman with two kids to support cannot go off for nightly meditations even if she wanted to. The children have to be fed, clothed, and educated. She cannot see how the temple benefits her or the children. 108

Karuëämayé devé däsé: She didn’t like the movement. She began to hate it because he left her for it. She didn’t want to be involved in it herself, but he was going, and when the choice was made, he definitely chose ISKCON and left everything, including her. So she really was very bitter about that. I would say that he was so other-worldly that wife and family were secondary to him. Kåñëa consciousness grabbed him in a more fulfilling, other-worldly, and spiritual way. It grabbed his sense of romanticism and imagination.

March 8, 1968 On Friday morning, PSA flight 977 from Los Angeles touches down in San Francisco carrying His Divine Grace. Jayänanda has arranged many engagements for Çréla Prabhupäda. The first date is at the YMCA Sunday School, where the children enjoy the chanting. On Monday Prabhupäda leads the devotees in saìkértana at the public library in Oakland. Many people join in as soon as the chanting begins. Tuesday afternoon he is interviewed on KGO talk radio, and people call in with their questions. His answers are very illuminating, and a lively discussion ensues. Yamunä realizes that everything Prabhupäda says is extremely important, so she vigilantly records every talk he gives. The following day she and Gargamuni arrange to record him singing Vande ‘haà and the prayers from Brahma-samhita. After the recording Prabhupäda leaves for San Francisco State College. The lecture is well attended, and students surround him asking questions long after the program is finished. On Thursday, March 14, Çréla Prabhupäda is again at Frederick Street to help the devotees celebrate the holy appearance day of Çré Caitanya Mahäprabhu. Large crowds of people come each evening to hear Prabhupäda lecture on Bhagavad-gétä. He is preaching in a soft mellow mood these days and singing very sweetly. The young people, the seekers, the hippies, and young mothers with children are regular visitors. About half are seriously seeking answers to life. The rest have dropped out of the status quo and are lost souls with no direction. The temple is filled 109

with this type of congregation every evening. Tamal and Viñëujana are among the seekers who come to the evening lectures, and they return during the day with questions. Çäradéyä devé däsé: Tamal Kåñëa and Viñëujana were friends and came together. They were both Geminis. They reminded me of Gemini twins. They both used to play flutes, and Viñëujana used to make them out of bamboo. I remember Mälaté and I chanting outside the temple and watching Viñëujana and Tamal Kåñëa walking down the street. They had been to the temple, and we were talking to each other, “When are those guys going to join up?” You could tell they were just on the verge. They were both very special. As they begin to attend the temple on a regular basis, Karuëämayé enjoys preaching to them. This is not appreciated by her husband Gargamuni. Previously she was a hippie and felt at home in that world. She joined Çréla Prabhupäda being enamoured and infatuated by the movement and the philosophy. But she still feels at home in the hippie world and loves the hippie mood. Gargamuni dislikes hippies and is judgmental towards non-devotees. In Haight-Ashbury it all comes to a head. She quickly realizes they have little in common beyond Kåñëa. Karuëämayé devé däsé: That had everything to do with my break up with Gargamuni because he hated hippies. He was always referring to them as dirty, filthy pigs. It was bigotry, really. He was so judgmental towards other people, and he was so young, trying to grasp these deep concepts given by Çréla Prabhupäda. He would just take off on people. He was so dogmatic. Our marriage didn’t work out because I couldn’t deal with that dogmatism. He was verbally cruel to people outside the movement that he would run across, or to people who were thinking of becoming devotees. It was just too much for me. Karuëämayé begins to feel more and more estranged from temple life as her marriage continues to fall apart. She still loves Kåñëa consciousness, but her natural, feminine, soft heart is inclined to take the side of the underdog—in this case anyone her husband continues railing against. Her solution appears in the form of Viñëujana and 110

Tamal’s daily arrival at the temple programs. She can preach to these two far-out hippies about Kåñëa consciousness and at the same time enjoy their company. As devotees engage Viñëujana and Tamal in temple service, she takes the opportunity to further associate by explaining the philosophy and answering their questions. They are impressed to hear her speak about spiritual life in a much deeper way than the other spiritualists they are visiting. Their faith in Prabhupäda increases as a result. She sees them as friends, and they reciprocate her friendly mood. The brahmacärés have a different perspective. They see her behavior as whimsical. They explain to the newcomers that in the Vedic system men and women do not mix freely. If one wants to make advancement on the path, he must give up the association of the opposite sex. For a brahmacäré, association with women is strictly forbidden because it courts falldown. Tamal, being single, identifies more with the brahmacärés. As her marriage is falling apart Karuëämayé begins to take shelter of Viñëujana, knowing full well his marriage is also falling apart. She preaches and encourages him, and then he encourages Tamal. The householder couples are glad to see Karuëämayé engaged in preaching service. This will take her mind off her marital problems. Viñëujana is already married, so Karuëämayé’s preaching is not a disturbance. Gargamuni becomes increasingly upset as he begins to sense how much his wife is enjoying preaching to the two friends. Compelled by anger, he challenges her. Hearing his tirade, she digs her heels in even more. The incident further alienates them and gives Karuëämayé more impetus to act independently. Convinced that these hippies are only interested in his wife and not really sincere about Kåñëa consciousness, Gargamuni tries to have Viñëujana and Tamal barred from coming to the temple. Unwittingly, the two newcomers are caught up in a clash of cultures threatening to undermine their status amongst the devotees. Yamunä devé däsé: My sense was that Gargamuni was a very abusive man, and we were all aware of some of that abusive nature without being married to him. Viñëujana was an attractive man, the kind of 111

human being that you want people to be. His good qualities showed up immediately. As I recall it, he was just calling the bluff of Gargamuni, who was a bully. Nobody else was willing to do it, but Viñëujana stood up to him, so Karuëämayé became attached. Viñëujana just said, “No more,” but Gargamuni accused him in retaliation. Everyone was totally aware of it, and there were showdowns in the temple over it. The temple becomes divided over this controversy. Gargamuni convinces the brahmacärés that these two people are not sincere. When Viñëujana and Tamal show up at the Willard Street house to visit Çréla Prabhupäda for darshan, they are denied entrance. Viñëujana is very disappointed. He is still married and has seen the other householder men speak to the women. He understands that they view him as an outsider, an intruder. But he also knows that Karuëämayé’s preaching has enabled him to come to a deeper level of commitment to Kåñëa consciousness. Tamal suggests that maybe this is a test. The tension heightens when Karuëämayé arrives at Tamal’s door one evening begging for shelter. She explains that her marriage has reached the breaking point. She can no longer tolerate the abuse. Feeling charitable, Tamal allows her to stay in the front part of the basement flat he shares with Viñëujana. Early in the morning there’s a loud knocking at the door. Gargamuni strides in abruptly, displaying an angry mood. Unaware that Karuëämayé is hiding in fear of being discovered, he explains that to associate with another man’s wife is contrary to all scriptures and offensive to Kåñëa. “According to the Vedas, if you steal the wife of another man you can be killed.” “What?!” They are shocked to see him so agitated. “I’ve always maintained my wife and worked honestly. My only interest is to serve my spiritual master. Why are you giving me trouble? And to yourselves too?” The tone is threatening. Tamal discreetly remains quiet. “Listen, brother. We’re coming to the temple because we’re into spiritual life,” Viñëujana explains. “I’ve already got a wife. You’ve seen 112

her. Do I need another?” His voice is soothing. He explains that he has just given up a gorgeous wife and a child he has delivered with his own hands to take to the spiritual path. “It doesn’t make sense to get involved with another man’s wife just a few weeks later, does it?” “Frankly,” Gargamuni admits, “my wife isn’t worth it. She’s never been much use, and I don’t want anything more to do with that woman. Why should we get entangled over her?” “There was never anything intimate going on,” Viñëujana replies. “She was just preaching and we only saw her in that light. She was looking for some friends. Actually, we just want to become devotees.” “Then give up this nonsense. If you really want to be devotees, you have to love the pure devotee and follow his instructions.” “Hey, we love God, and the Swami, and his teachings, too,” Viñëujana asserts. “No. Love means service. Real love means sacrifice,” Gargamuni counters. “And love for Kåñëa means serving his representative, the pure devotee. It’s not sentimental, ‘Oh, I love Kåñëa.’ Not like that. You should give your life to this movement. You should cut off your hair and move into the temple if you have real love. Anything else is not love. It’s just sentimentality, romanticized love.” Gargamuni spends a long time preaching to them, emphasizing this point of the meaning of love, and how they should avoid associating with women. “The whole thing just got out of hand,” Viñëujana tries to console him. “Then don’t have anything more to do with her.” With that, Gargamuni walks out closing the door authoritatively behind him, obviously still attached. Karuëämayé comes out from where she’s been hiding. She’s visibly distraught, concerned that she may lose her new friends who are seriously pondering the philosophical points made by Gargamuni. “I think he said it like it is,” Viñëujana concludes. “We should surrender right now. Let’s go join up.” 113

Tamal is taken by surprise at Viñëujana’s spontaneous decision. Although his intention is the same, this is a little too sudden for him. “Yeah, you go ahead now. Are you sure you’re going to do it?” “For sure.” Sensing Tamal’s hesitation, Viñëujana puts the icing on the cake. “What’s the use of putting off what you’re intending to do anyway?” Tamal is caught, and his face lights up into a smile. “Well, let’s both join.” They break up in laughter. Karuëämayé makes some futile points. She looks forlorn. She doesn’t want her new friends, whom she likes so much, to join the temple and leave her alone. Karuëämayé devé däsé: Gargamuni came and talked to them for a couple of hours. He was very convincing, and they were spellbound. While that talk was taking place, I was just sitting there with my head in my hands because Gargamuni was very persuasive. I knew it was doomed. I kind of hoped it wouldn’t happen because I would miss them. After he left, they sat in my presence discussing the whole conversation, and they decided to enlist. I remember that very well. He single-handedly made those two decide to join the temple. I was preaching to them about Kåñëa consciousness, but I wasn’t saying it would be great for them to move into the temple. And that was totally selfish. I didn’t want them to move into the temple at all, because that would mean brahmacäré life and I wouldn’t see them much. I tried to argue them out of it. I gave it my best shot. But I did preach to both of them about the philosophy. Right from the beginning Viñëujana was very sincere. He would never do anything that wasn’t allowed or accepted by Çréla Prabhupäda. Even before he actually shaved his head and moved into the temple, he was always very respectful of what he knew to be the boundaries. Completely convinced by Gargamuni, the two friends quickly pack their belongings and leave for the temple. The result of so much inquiry into the nature of spiritual life finally leads them to the front door of 518 114

Frederick Street. But the brahmacärés do not welcome them in. They are considered mischief-makers and not really sincere. They are told they may visit the temple, but they can’t move in. Dismayed, the two friends trudge back to the apartment wondering what went wrong. They wanted to surrender but were rejected! Now what? The following morning they return again for the kirtan program. After breakfast prasädam one of the brahmacärés explains that the devotees have had a discussion about their joining. Jayänanda, the temple president, has requested that the decision be reversed. Now they can move into the temple if they wish. Elated by the good news, Tamal returns to the apartment and offers it to Karuëämayé. She has officially left her husband and the temple, and needs a place to call home. Seeing that she has no means of support, Tamal also offers her his job to provide for her income. Karuëämayé devé däsé: So the next day they moved in and gave their place to me. They were leaving and they wanted to take care of me in some way. Tamal was very quiet in those days and very respectful. So he took me out with him to sell the Berkeley Barb. My leaving the temple had to do with my marriage. I just had to leave at that point. It was not due to philosophical reasons. They were leaving me and I was leaving everything. So Tamal was concerned for me. It was Tamal who came with Viñëujana, and they joined together, totally and utterly. So they were gone, and it was kind of a big void for me. The whole thing was kind of lonely for me because they were my best friends at that time. The new recruits move in with the brahmacärés in the temple. Viñëujana is only nineteen years old and Tamal is twenty-one. Their first instructors are Upendra, Prabhupäda’s servant; Uddhava, the head cook; and Jayänanda, the temple president. The brahmacärés ask if they want to shave up. Tamal is apprehensive. He’s attached to keeping his hair and decides to wait a while. Viñëujana, however, is fearless. Sitting down immediately, he requests his head be shaved clean. Seeing his surrender, Gargamuni accepts it as an act of sincerity. He presents both Viñëujana and Tamal with japa beads from the gift shop he runs at the 115

temple, to dispel any misgivings he still harbors. Frederick Street temple is a small storefront like 26 Second Avenue. You enter a long narrow hallway where a big pile of shoes overwhelms the door. There is a main temple room and towards the back a curtain separates the temple from the kitchen. Downstairs there’s a basement where the brahmacärés live, with a shower room to the rear. Not everyone wears a dhoti. There’s no demand to shave up and wear robes. Everything is voluntary. Upendra is one of the few who does wear a dhoti. Jayänanda and Kåñëa däsa work to support the temple, so they both wear pants. The gåhasthas live outside in their separate apartments and maintain themselves. The brahmacärinés stay with the married women. There is no mangal-ärati. The services start at seven in the morning with evening classes three times a week. The double-tiered altar is carved redwood, hand-crafted by Çyämasundara, and sits over to one side towards the far corner of the temple room. On the lower tier is a Jaduräëé painting of Panca Tattva with many candles attractively lighting up the picture. Around the frame is a flower garland. Standing over on the right side is Kartama-sayi, the Deity of Kåñëa holding a flute in one hand with the other hand on His hip. Three nicely framed pictures of Çréla Prabhupäda grace this level. On the upper tier, the Deities of Lord Jagannath, Lady Subhadra, and Çré Baladeva look down mercifully upon the devotees who come for darshan. On the very top of the altar, almost touching the ceiling, sits a chakra and flag. There is a real mådaìga in the temple room, as well as bongos and tambourines. The temple has a real depth of family spirit, and everyone who joins is welcomed into the family. Viñëujana and Tamal fit right in, immediately becoming family members. Jayänanda receives the new recruits with great pleasure and hospitality, making them feel completely comfortable. He assures them that they have made the best choice of their lives by taking up Kåñëa consciousness. They reciprocate his confidence in their decision. They have spent a lot of time checking out the various groups around town and are already convinced. Cidananda: They just walked in the temple like they knew what was 116

going on. They were ready to surrender and serve. It wasn’t one of those things where you had to preach a whole lot to them. They were ready to join and get out and do things. Every day the temple offers a free lunch program for the hippies. But sometimes it gets too hectic, and some of the householders stay away, leaving just a skeleton crew to feed everyone. On Ekadäsé, everyone chants extra rounds and studies Prabhupäda’s books, so the blinds are drawn and a sign is hung on the door, Temple Closed. Then the householders who normally aren’t there come and cook for all the devotees. So on Ekadäsé there is no prasädam distribution. Prabhupäda likes the mood in San Francisco with Jayänanda and jokes that it’s an Ekadäsé feast—not fast—and it is. The preparations are incredible. The temple atmosphere is very nice when meeting takes place; the temple is full to its capacity, and people are taking very much interest in our philosophy. So I am very much hopeful of this center under the guidance of Çréman Jayänanda. —Letter to Brahmananda, March 12, 1968

When Prabhupäda had been in Los Angeles, an appearance on a local TV show had inspired him with a new idea to spread Kåñëa consciousness. Subsequently, he had written Hamsaduta in January about his plans for a World Sankirtan Party. The party will be composed of two mådaìga players, eight kartäl players, two tamboura players, a harmonium, and a lead singer. The group should be trained for public performances in conjunction with prasädam distribution, by booking halls and selling tickets. Thus, “We will earn money by stage exhibitions and attract attention of the elite public and move from station to station.” Prabhupäda continues to write Hamsaduta to give further encouragement for the World Sankirtan Party. Hamsaduta is excited about the project and attempts to organize the kirtan group in New York. Prabhupäda encourages him in every letter, “Organization of the kirtan party for world tour should be given our first consideration.” Prabhupäda’s original idea was to import experienced musicians from 117

India, but now he decides to combine the American and Indian kértanéyäs together for his World Sankirtan Party. He follows up with another letter explaining that Hamsaduta will be successful if the kirtan party is successful. He stresses an important point: never develop a professional mood, just make the kirtan perfect from the point of view of Kåñëa consciousness. He thanks Hamsaduta for organizing the saìkértana party and booking engagements. As encouragement, Prabhupäda explains that when he comes to New York, he will take the saìkértana party with him to the different cities he will visit in America. Then they will go to England, Holland, Germany, and finally Bombay. The World Sankirtan Party is constantly on Prabhupäda’s mind, although it will be a few years yet before his dream is realized.

Third Wave – Servant of the Servants

Every activity of the human being is to be considered a failure unless he inquires about the nature of the Absolute. —Bhagavad-gétä As It Is, Introduction, page 7

Våndävana – 1670 The state of affairs in Vraja-dham have seriously deteriorated since the passing of Jéva Goswami. The wicked Mogul King Aurangzeb is not in the same mood as his forebear Samrat Akbar. He is so envious that he resolves to destroy the beautiful temples and culture of the Vaiñëavas. In 1670, Aurangzeb and his Mohammedan army attack and destroy the gorgeous temple of Kåñëa Janmasthan in Mathura. Fortunately, the Deity, Çré Keshava, is safely escorted to Udaipur and protected in the temple at Nathdwara. Aurangzeb’s barbaric army next starts for Våndävana. By setting up roadblocks all over Gokula and Mathura, they hope to prevent the remaining Deities from leaving. In the vicious assault, villages are looted, 118

women raped, brähmaëas killed, temples defaced and destroyed. In spite of these demoniac efforts, Çré Çré Rädhä-Dämodara and the other Deities of Vraja-dham are safely smuggled to Jaipur in hay wagons. Although we are shocked to hear of the desecration by this evil king, it is all part of the Lord’s saìkértana lélä to glorify His pure devotees. With Rädhä-Dämodara and Rädhä-Govinda safely settled and worshipped in Jaipur, the stage is set for the next step. Våndävana becomes desolate and depressed, its former divine glory now unmanifest, as temples lie in ruin and devotees lament in lonely anguish. Into this sad situation comes Çréla Viçvanätha Cakravarté Öhäkur, destined to be the next guardian of the Gauòéya Vaiñëava sampradäya. Seeing the devastation, he is deeply aggrieved. He wanders throughout the area determined to restore the holy abode to its original splendor. Consoling the Vaiñëavas who lived through the terrible experience, he rallies their flagging spirits to the task at hand. Gradually repairs are made to the temples and to the consciousness of the devotees. Working tirelessly to reestablish the saìkértana base in Våndävana, Viçvanätha feels the need of an assistant to help him with his work. Trusting in the mercy of the Lord, he carries on undaunted. Meanwhile in Jagannath Puri, a renowned scholar of the Madhva sampradäya is finally defeated in debate. Having previously traveled throughout South India defeating every philosopher, he has returned to his native Orissa. Upon meeting the Vaiñëava Acharya Çréla RädhäDämodara däsa Goswami, who has mastered the Sat Sandharbas of Jéva Goswami, his philosophical challenge is easily overcome. After his defeat, the Madhva scholar accepts initiation into the Gauòéya Vaiñëava sampradäya from Rädhä-Dämodara däsa Goswami, receiving the name Baladeva. After studying the Sandharbas at the lotus feet of his spiritual master, he resumes traveling as a digvijaya-paëòita, defeating all opponents and converting them to the Gauòéya Vaiñëava siddhänta. Returning to Puri, he asks his spiritual master one morning, “Who is the topmost living Vaiñëava?” Çréla Rädhä-Dämodara Goswami informs Baladeva about the glorious qualities of Viçvanätha Cakravarté Öhäkur. 119

Baladeva develops an intense desire to study further under Çréla Viçvanätha in Våndävana. With the permission of his guru, he leaves at once for Vraja-dham. Finding Çréla Viçvanätha in Våndävana, Baladeva takes shelter of him and becomes his student. Together they preach vigorously to revive the lost spirit of the era of the Six Goswamis. Their efforts are crowned with success. Years pass and the former majesty of Våndävana once again vividly blossoms. Soon another challenge appears for the Gauòéya Vaiñëavas, this time in Jaipur from the Ramanujas of Gulta. The Ramanandi pundits of the Çré sampradäya are disturbed by the simple Bengali püjärés of Çré Çré Rädhä-Govinda, due to their ignorance of Vedic mantras and tantras. They are further agitated that Rädhä-Govinda are worshipped without first worshipping Narayana in the form of Çälagräma-çilä. They argue that a cowherd girl whose name cannot even be found in ÇrémadBhägavatam should not be on the altar with Çré Govindaji. They further assert that since Rädhä and Kåñëa are not married the Gauòéya worship is inappropriate. The Bengali püjärés are unqualified to defend the Gauòéya Vaiñëava position philosophically. With great pain the unhappy Raja Jai Singh of Jaipur has Çré Rädhä removed to a room in his palace for private worship. Feeling helpless, he sends word to the Vaiñëavas in Våndävana. Upon hearing this sad news, the Brijbasis are greatly upset. Realizing that only Viçvanätha Cakravarté Öhäkur can remedy the situation, they send a delegation to Rädhä Kunda, where the elderly Vaiñëava is performing nirjana-bhajana. In great distress they relate the incident in Jaipur and the aparädha of removing Çré Rädhä from the altar. Upon hearing this news, Viçvanätha begins to chuckle. The devotees are astonished. Perhaps he didn’t hear them correctly? Did they describe the situation inaccurately and confuse the venerable Vaiñëava? They repeat the circumstances, insisting this was an insult to the Gauòéya sampradäya. But Viçvanätha can’t control his laughter. The Brijbasis are stunned. To allay their concern, he explains that this is simply the mäna-lélä of Çré Rädhä. The Divine Couple have had a tiff and Çrémati 120

Rädhäräëé has left in a huff. The Brijbasis glance at one another sheepishly. Although pacified to some extent, they continue to press Viçvanätha to leave at once for Jaipur to rectify the situation and reestablish the püjä of Rädhä-Govinda to its former glory. Viçvanätha suggests that he is too old to make the journey; Baladeva should go to Jaipur instead. All agree that Baladeva should be the one to go. First, though, they will have to find him. Viçvanätha explains that Baladeva is now living in a cave as a bäbäjé somewhere on Govardhan Hill. The Brijbasis immediately set out to look for him. After extensive inquiry and search, he is finally located and escorted back to Rädhä Kunda. After learning of the situation in Jaipur, Baladeva agrees to defend the Gauòéya sampradäya.

Jaipur, Rajasthan – circa 1706 At the assembly hall in Jaipur the confrontation between the great digvijaya Vaiñëava scholar and the Ramanandi pundits begins. The debate is to be argued upon the basis of Vedanta-sutra commentary. Baladeva presents Çrémad-Bhägavatam as the natural commentary with the proof in the Sat Sandharbas of Çréla Jéva Goswami. The pundits challenge, “A bona fide sampradäya has its own direct commentary, so which commentary do you represent?” “I am initiated into the Madhva sampradäya,” Baladeva replies, “so I will discuss based on Madhva’s commentary.” “But Madhvacharya establishes that only Çré Kåñëa is the Supreme with no reference to Çré Rädhä. Does this mean that Govindaji accepts our worship for Himself, neglecting Çré Rädhä?” Baladeva is caught in a trick. He cannot argue on the basis of Madhva’s commentary, and the Gauòéyas have no direct commentary, since they accept Çrémad-Bhägavatam as such. “We can only discuss this matter with the representative of a bona fide sampradäya,” the pundits conclude, “so kindly present your own sampradäya’s direct commentary.” 121

Baladeva tips his head and leaves the hall with a sad heart. Gravely he enters Govindaji Mandir prostrating himself before the Deity and praying for a solution to this problem. He retires early in great anxiety and finally falls asleep. In a dream Çré Govinda appears before him, “I will compose a commentary for you that no one shall defeat. Please begin writing.” Baladeva awakens feeling ecstatic. After taking bath, he enters Govindaji Temple. Meditating deeply on the lotus feet of the Lord, he takes up his pen to write. Within a few days, by the mercy of Çré Govinda, he has finished a commentary that he names Çré Govindabhasya. When Baladeva presents his Vedanta commentary to the Ramanuja pundits, they are speechless. In the ensuing debate they cannot defeat his points. Many of them express their desire to become his students. Baladeva is thereby given the title of “Vidyabhusana,” (the ornament of learning) by the assembly of exalted sadhus. As a result he adds a concluding verse to his work. All glories to Çré Govinda, the dearest friend of the soul of Çré Rädhika, who has shown me His most magnanimous mercy, who ordered me in a dream to write this commentary, causing this writing to become famous in the assemblies of most learned sages, and causing such learned devotees to award me with the title of Vidyabhusana.

With great joy the Gauòéya Vaiñëavas once again bring Çré Rädhä to the side of Çré Govinda. Together again, They receive the worship and adoration of Their devotees. This event establishes the authenticity of the saìkértana mission all over India. It is no coincidence that Çré Çré Rädhä-Dämodara are also present in Jaipur at the time of the writing of Çré Govinda-bhasya. Having fled Våndävana during the attacks of Aurangzeb, RädhäDämodara return home in 1729 after years of determined entreaties from the sevaits of Rädhä-Dämodara Mandir. They are received and worshipped with immense joy and relief, but not for long. Raja Jai Singh of Jaipur, experiences great separation from his beloved Deities and eventually prevails upon the Våndävana sevaits to allow Rädhä122

Dämodara to return to Jaipur after only a brief sojourn in Vraja-dham. Today, a large, lotus-eyed Deity of Dämodara resides in Jéva Goswami’s Rädhä-Dämodara Temple in Våndävana. The Deity is a pratibhü-mürti, which means that He is non-different from the original Dämodara carved by Rupa Goswami. Therefore, Rädhä-Dämodara live in Jaipur and Våndävana simultaneously.

San Francisco – March 24, 1968 Easter Sunday. Two new recruits will accept initiation in front of Lord Jagannath, Lady Subhadra, Lord Baladeva, and Kartama-çäyé Kåñëa in Haight-Ashbury. Prabhupäda takes up his kartäls and begins to chant. After kirtan the lecture is about brahminical qualification. “Brähmaëas means those who are interested in spiritual life, they are called brähmaëas, intelligent class. They are called intelligent class, because unless one is intelligent, he will simply consider that this body is he. Identification of the body, that is foolishness. Brähmaëas means brahma jänätéti brähmaëaù—one who knows that ‘I am ahaà brahmäsmi,’ and he has actually realized that ‘I am not this body, I am pure spirit self.’ It is not the question of Hindu, Muslim. Anyone who knows this knowledge, that ‘I am the self,’ and acts in that way, he is a brähmaëa. “So these initiation formalities are there. You are instructed, you are guided, but you have to act. Unless you act, then the same thing as in India—the so-called brähmaëas and kñatriyas are degraded. There will be no meaning. So guëa-karma-vibhägaçaù. You have to stick to the brahminical qualities, and at the same time, work, brahma-karma. Brahman is the Supreme Personality of Godhead, the last word of Brahman. So you have to engage yourself, brahma-karma means Kåñëa consciousness, and exhibit your quality, that you are truthful, you are controlling over the senses, control over the mind, and you are simple, and you are tolerant. Because as soon as you take up spiritual life, the whole class conducted by Maya, they will be against you. That is Maya’s influence.”

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Prabhupäda gives a grave caution to the initiates. In Bengal the movement of Lord Caitanya gradually degraded to the point of near extinction at the time of Bhaktivinoda Öhäkur, due to negligence on one hand and mental speculation on the other. So Prabhupäda alerts them to be vigilant in maintaining the principles of devotional service. The young aspirants cannot fully grasp the ramifications of his counsel, but as Prabhupäda received a bold instruction in 1922, here also is a firm instruction to prevent the compromise of ISKCON. He ends his talk by nodding to the two new initiates. They approach him respectfully. Prabhupäda hands them their beads duly chanted upon and gives them their spiritual names. “Your name is Viñëujana däsa. “Viñëujana” means “one who serves the devotees of the Lord.” Hare Kåñëa. “Come on. Your name is Tamal Kåñëa däsa. There is one tamäla tree in Våndävana. Because it is the same color as Kåñëa, the gopés, out of separation, sometimes mistake the tree to be Kåñëa Himself.” As the new Vaiñëavas accept their beads and offer obeisances to their eternal spiritual master, everyone in the temple cheers. Karuëämayé sits silently in the back; bittersweet tears well up in her eyes. The names given are prophetic. Each will live up to the purport of his name. Prabhupäda seats himself in front of the yajïa-sthana and begins the fire sacrifice, formalizing the rite of initiation. As he continues ladling in the ghee, the small flame quickly turns into a fiery blaze. Çäradéyä devé däsé: During the initiation Viñëujana was kneeling with his hands folded; he wasn’t sitting down cross-legged. As Prabhupäda chanted each word for the fire sacrifice, he was really trying to pronounce each word as Prabhupäda said it, nama oà viñëu-pädäya... Then Prabhupäda told him to sit down with his legs crossed. After initiation, Viñëujana lives with the brahmacärés but still visits his family. One evening he arrives for class with his wife and children, and Karuëämayé. Tamal senses that Prabhupäda doesn’t approve. Convinced that the issue between Viñëujana and Karuëämayé has gone 124

all the way to the top, he makes a point of not sitting with Viñëujana to avoid being identified with him. The two friends, who had agreed to never separate, are polarized by this incident. Prabhupäda is undoubtedly concerned for Karuëämayé, having left the shelter of the temple and her husband, after he had given her away in marriage. But he continues the program and says nothing about the matter. He introduces a new chant, repeating the words one by one and even spelling them: raghupati räghava räja räma patita-pävana sétä-räma. It is the evening of Rama-naumi, and Prabhupäda explains the pastimes of Lord Ramachandra. After the kirtan and lecture a huge feast is served. The evening passes without incident. One day during class Viñëujana asks Çréla Prabhupäda about offering prasädam. “We offered food up one time to Kåñëa.” “Some fruit?” “Yes, fruit, to Kåñëa. And while we were offering it up, when we raised our head, we looked at the food and we saw a rose-colored light that was vibrating all around the food. Is this how He eats?” “He eats.” Prabhupäda pauses before continuing. “How He eats, that you can understand when you make advancement to that stage. He eats. For the time being, you just take it for granted that He eats.” A lot of people are asking things like this because they’re just coming off Haight Street. Many times, after a bad acid trip or other weird experience, people show up at the temple to take shelter and come down. For some of them it becomes an institution. One hippie even goes into Prabhupäda’s room one evening and locks him out. A lot of these things are going on. “How He eats? That is not possible because you cannot see Him. And how can you see how He is eating? That requires spiritual vision, then we shall understand. But He eats. We take it because in the Bhagavadgétä He says that, ‘I eat,’ açnämi; açnämi means I eat.” There is still something on Viñëujana’s mind that he wants to clear up. By joining the temple, he is cutting ties with his wife and children. He wants to know what is his responsibility now. The devotees arrange a 125

darshan with Çréla Prabhupäda. With great humility, palms folded at his chest, Viñëujana enters and offers his obeisances. “Hare Kåñëa!” Prabhupäda’s eyes are reassuring as he greets his freshly shaven student. “What responsibility do I have towards my wife and children? Am I under any obligation to stay with her?” Viñëujana blurts out his question, a little nervous in front of the pure devotee. Prabhupäda explains the Vedic system of marriage, stressing that it is a lifelong commitment. The family unit is the foundation of society. Surrendering one’s life to Kåñëa, however, takes precedence. “Everything performed for the sake of Kåñëa is transcendental consciousness; so there is no karma—reaction to material activities. If one acts for his own sense gratification, either in goodness or in passion, he is subject to the reaction, good or bad. But if he has completely surrendered himself in the activities of Kåñëa consciousness, then he is no longer obliged to anyone, nor is he a debtor to anyone, as one is in the ordinary course of activities.” He quotes Çrémad-Bhägavatam: devarñi-bhütäpta-nåëäà pitèëäà na kiìkaro näyam åëé ca räjan sarvätmanä yaù çaraëaà çaraëyaà gato mukundaà parihåtya kartam “Anyone who has completely surrendered unto Kåñëa, Mukunda, giving up all other duties, is no longer a debtor, nor is he obliged to anyone—not the demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity, nor forefathers.” (Çrémad-Bhägavatam 11.5.41, quoted in Bhagavad-gétä As It Is 2.38, purport) “You can try for some time to make them devotees. But if they refuse, then you have no further responsibility.” Viñëujana is satisfied with this reply. He will encourage Linda to follow his lead. After all, there are other householders already in the temple. Due to his situation Viñëujana can’t consider himself a true 126

brahmacäré. He will follow the principles to the letter, but Çréla Prabhupäda has given him the instruction to try and bring his wife and family to Kåñëa consciousness. Tamal Kåñëa, on the other hand, has no such ties. He takes up the strict brahmacäré lifestyle very seriously. He wants to adopt the mood of a submissive, menial servant at the lotus feet of his guru. To maintain this mood of surrender, he feels he should completely abstain from any association with women. After all, the senses are so powerful that even great yogis like Vishvamitra Muni or Saubari Muni fell down. The best protection is chanting the mahä-mantra. This was demonstrated by Haridäsa Öhäkur, who could not be touched by Maya. Everywhere Tamal goes, he tries to concentrate on chanting. Prabhupäda resumes his daily routine of walking around Stowe Lake in Golden Gate Park. This morning Tamal Kåñëa has a question on his mind. “Are there any other pure devotees in the world besides you?” Turning towards Uddhava, Prabhupäda has a big smile that lights up his whole face. “How many devotees are now in our movement?” “Well, counting all the temples together, there might be seventy-five devotees.” Turning back to Tamal, Prabhupäda says, “Then there are at least that many pure devotees.” (Servant of the Servant by T.K. Goswami, page 25) This is the vision of the uttama-adhikäré Vaiñëava. Of course, there are different degrees of pure devotees, as there is eternal differentiation in the spiritual world. Nevertheless, one offers all respect to each and every devotee regardless of their position. In the ten offenses to chanting the Holy Names, this is the first principle that is stressed. Never criticize anyone who is dedicating his life to the service of the Lord. Prabhupäda is teaching this valuable lesson here. Tamal Kåñëa: Çréla Prabhupäda could see that all the devotees were trying their best to serve Kåñëa sincerely. Despite their shortcomings, he had counted them as pure devotees. After all, they had come 127

forward to assist him in fulfilling his Guru Mahäräja’s order, and for this alone they were sure to receive Kåñëa’s unlimited blessings. Çréla Prabhupäda: A devotee who believes that the Holy Name of the Lord is identical with the Lord is a pure devotee, even though he may be in the neophyte stage. By his association, others may also become Vaiñëavas. One is known as a materialistic devotee if he simply worships the Deity of Hari with faith but does not show proper respect to the devotees and to others. —Caitanya-caritämåta, Madhya Lila 15.106, Purport

April, 1968 In his youthful enthusiasm Viñëujana gets into a cleaning mood one day. He has been told that cleaning Kåñëa’s temple is the same as cleaning your heart. Prabhupäda had given the example that the more you decorate the original, the more the reflection is automatically decorated. The heart is the reflection of the original consciousness, Kåñëa, and the more Kåñëa and His paraphernalia are decorated, the more this will reflect in the heart, resulting in transcendental bliss. Happily cleaning everything, Viñëujana cleans the clay mådaìga with water. He also cleans the Kartama-çäyé Deity with water. The Deity had been painted in India, with a water based paint, and now the paint starts to run. In despair, he realizes he overdid it. Çäradéyä devé däsé: Mälaté took the Deity home and repainted Him with enamel. I remember bringing the Deity back to the temple in a car and holding Him on my lap. I was completely in awe holding Kåñëa. Seeing Viñëujana’s cleaning mood, Upendra engages him in painting the moldings surrounding the light fixtures in the center of the ceiling. Enthusiastic to beautify the temple, Viñëujana chants blissfully as he paints. Upendra: He was very intensely painting, but then he’d start 128

chanting, and he’d start painting off the border of the molding. He chanted all the time. It seemed to me at the time, that he was always chanting so intensely that he couldn’t give his attention to anything else he was doing. They had to stop him from driving. The devotees used to take turns driving our vehicle, but when Viñëujana drove he started chanting to the distraction of his driving. So he wasn’t allowed to drive. Jayänanda usually returns to the temple quite late after driving his taxi all day. If he sees that no one has cleaned the kitchen, he will just clean the kitchen himself, as well as carry out the garbage. By doing it himself, Jayänanda inspires others to do service. He encourages Viñëujana’s youthful exuberance to beautify the temple. “This is great, Prabhu. I want to help. Actually, you’re such a good devotee. I’m not much of a devotee myself.” “No, you’re a very great devotee, Jayänanda. You’re always...” “No, no,” Jayänanda interrupts. “I don’t have any qualification. I just like to serve. But otherwise you’re much more sincere than I am. I’ve been here for so long and still I’m not surrendered. Look at how you just joined, and you’re very enthusiastic and surrendered.” Like everyone else in the temple, Viñëujana learns about the true qualities of a Vaiñëava from this mood of Jayänanda. Viñëujana feels great joy rendering devotional service in the temple, knowing that God is personal. The devotees have finally convinced him of that. But one day he comes across a verse in the old brown ÇrémadBhägavatam he has purchased from Prabhupäda. He is reading the description of the universal form where it is written that this is just for the neophyte devotees. (Çrémad-Bhägavatam 1.3.30) Viñëujana misinterprets this, thinking that Prabhupäda is stating, “Kåñëa is a person but it is just for the neophytes.” Upendra: He was sitting with the Bhagavatam in his lap at Frederick Street temple and he was crying. He was really upset because he thought he had been fooled. He was convinced that God was personal, then he read in Prabhupäda’s purport that the personal aspect of God 129

is only for the neophytes. But he had misread it because it was the universal form that was for the neophytes. Anyway he was informed by Swamiji that, “You misread. Kåñëa is eternally personal.” So he regained his composure and felt happy again. He had really been unhappy. He felt cheated. Some of the brahmacärés sleep in the temple room. One devotee, Harer Nama, fastens his Arctic sleeping bag too tight one evening before taking rest. While turning and tossing at night, his breathing becomes restricted. In the middle of deep sleep he feels he can’t breathe, which triggers a nightmare. Suddenly, in the darkness of night, there’s a horrific scream. Harer Nama is jumping around in his sleeping bag, trying to get air, bumping into the other devotees. Pandemonium erupts as everyone starts shouting. Out of the dead of sleep everyone is awakened. Some devotees get caught up in the pandemonium and begin shouting. The lights are still not on, but Viñëujana’s voice is heard, saying, “Flow with it, brother. Flow with it.” He is still calling everybody brother and sister. All of a sudden the lights go on, and a bucket of water brings Harer Nama to his senses. Viñëujana sits with him to lend support. Never a dull moment in the brahmacäré ashram. Life is blissful in Kåñëa consciousness, especially when the pure devotee is always there to help the aspiring neophytes maintain their steady growth in spiritual realization. But before they know it, their time has run out and Prabhupäda is ready to leave for New York. As they accompany him to the airport, their hearts are already feeling the pangs of separation. In the absence of their spiritual master they carry on the temple programs trying to maintain an enthusiastic mood. Before leaving Prabhupäda had requested the brahmacärés to go out and find jobs. “It is unfair that Jayänanda alone is accepting the burden of maintaining the temple by driving his taxi every day.” Most devotees find work to help support the upkeep of the temple. Tamal Kåñëa is hired by a local Kodak film processing factory. Viñëujana, however, prefers making bamboo flutes and selling them on 130

Haight Street as he has done in the past. Tamal Kåñëa: Being a musician, he expertly arranged the holes of the flutes so that anyone could easily play the Hare Kåñëa melody. Throughout the day he would dance up and down Haight Street, piping Hare Kåñëa to the delight of all the hippies. Occasionally, he would sell a flute. Although they are both following Prabhupäda’s instruction to help maintain the temple, Viñëujana, in a joking mood, teases Tamal. By playing Hare Kåñëa all day long, he says tongue in cheek, his engagement is superior to working in a factory. Tamal is a little perturbed by this. He is unable to defend his position, due to a lack of understanding the philosophy. Gargamuni overhears the conversation and approaches the two friends to set them straight. He explains that any work done to please Kåñëa is considered devotional service. Devotional service is transcendental to the material conditions of higher or lower, better or worse. Therefore, their activities are equally pleasing to Çréla Prabhupäda. “It’s the quality of the consciousness, not the type of work,” he concludes. The new devotees respect the learned judgement of their senior godbrother. They resolve to become more serious in understanding the philosophy. One afternoon Viñëujana bumps into Karuëämayé while selling his flutes in the park. She hasn’t been to the temple since Rama Naumi and inquires how things are going. She expresses regret over the breakup of her marriage, but can’t tolerate what she sees as superficial dealings among some of the devotees. Her concern is that Viñëujana is going to become institutionalized. Karuëämayé devé däsé: In the beginning that very kind of thing that always goes on in any religious movement went on, and he saw that before he ever entered the movement. I hated that kind of superficial thing that often just plain dominates and eats away at everything else at the essence. I had seen it loud and clear, and that had a lot to do with my leaving. We both felt that was highly distasteful, and that was my thing with him going into it; that he’d become institutionalized. 131

“What’s going to happen to you?” So he made a great effort to assure me that, very quietly, without making a fuss, without anybody noticing it, he was going to change it, to make it better. He was not going to capitulate to that nit-picking, back-biting thing that both of us despised. He was going to lift it. Probably forever he did. We can’t see the long term now. But he did to a certain extent. I met Linda one time after that and we talked. She expressed a lot of bitterness towards Viñëujana. She went on to go back to college and did some modeling the last time I saw her. I felt that his surrender was permanent and I tried to express to her, “This is the kind of person he is.” I think she understood that.

Summer, 1968 Ratha-yäträ will be celebrated the end of June, and Prabhupäda wants it organized on a grander scale than last year. The Deities must be gorgeously decorated, and the procession should be so attractive that anyone who sees it will be immediately attracted to participate. Prabhupäda’s dream is that San Francisco will become New Jagannath Puri. Once again, Jayänanda heads up the Ratha-yäträ crew with Çyämasundara. By his positive, enthusiastic attitude, Jayänanda is able to bring in a lot of hippies and engage them in Lord Jagannath’s service. He decides to make a large sign, which he puts up in front of the temple, that reads: Festival of the Chariots—Vegetarian meal, 25-cent donation. Many people walk by and stop to read the sign. Some come into the temple for the vegetarian meal. As they eat the sounds of hammering and sawing are clearly audible from behind the building. A few of the curious venture out back after finishing their meal to watch the devotees working away. Jayapätäka: I was wondering, “What are they doing here?” All of a sudden, Jayänanda said, “Hari bol!” “What are you doing?” I asked. “We’re having a festival. You didn’t know? It’s the Ratha-yäträ 132

festival!” “Really?” I replied. He was so enthusiastic that I thought that the festival must have already started. But all I could see was a couple pieces of two-by-fours and some nails. Actually, they were just building the cart. “Yeah!” he said. “Wait! Could you just hold this for a second?” He gave me a nail. “Here.” I held the nail and he hammered it in. “Wow!” he said. “You held that nail great. Are you a professional carpenter?” “No,” I replied. “You really held it straight. It’s very hard to find people to hold nails straight.” Then he held the nail and asked, “Can you hit it?” I hammered the nail. “Wow!” said Jayänanda. “Did you hit that nail good! The way you handled that hammer! Here, take that nail there, and then can you hold it here?” Again I was holding the nail, and pretty soon there I was, working on the Ratha-yäträ cart. Everyone was chanting Hare Kåñëa, hammering away in ecstasy. He was just contagious. He had an ability to just engage everyone. The whole time he was telling you about Kåñëa and glorifying Çréla Prabhupäda. So I was in that association for about a week. Everyday I was coming to help build the cart, reading Çréla Prabhupäda’s books, and chanting japa. I had a very short association with Jayänanda—about ten days. He was the one who shaved me up for the first time and engaged me in devotional service building the Ratha-yäträ cart. As much as anyone, he is responsible for encouraging me to surrender to Çréla Prabhupäda. Jayänanda is temple president, but since his service requires him to be gone all day he requests Cidananda to become his right-hand man and manage the affairs of the temple: the morning and evening kirtan program and prasädam distribution every day at noon. In addition Cidananda must oversee that the bhoga is bought, prepared, offered to Kåñëa, and distributed. And then the kitchen has to be cleaned up. Before prasädam is distributed there is also a short class for the visitors. Seeing the brahmacärés struggling to hold down a job and remain 133

Kåñëa conscious, Jayänanda is not happy. He would rather they take advantage of the temple atmosphere and devotional duties so they can make advancement. There is hardly enough revenue coming in to even justify their going out. Viñëujana is too softhearted and ends up giving away many of his flutes for free. The results from the others also barely makes a dent in the weekly overhead. Besides, Ratha-yäträ is coming up and Prabhupäda wants a grand festival to turn San Francisco into New Jagannath Puri. Jayänanda will need all the hands he can get to make it more splendid than last year. When news reaches Prabhupäda in Montreal that Jayänanda would rather the brahmacärés not work outside, Prabhupäda suggests they go to the streets to perform saìkértana. In other cities he is encouraging devotees to go out. Hamsaduta is chanting in Central Park with the New York devotees, and Satsvarüpa is having similar success with his party at the Boston Common. Prabhupäda wants a massive movement with devotees going out and chanting. He also wants somebody to organize these new people who are coming to him for initiation and then sitting around the temple doing nothing. Nobody is really sure what to do. They were just initiated by a bonafide spiritual master; that’s good, but what do they do now? The devotees in San Francisco have been chanting from time to time in Haight-Ashbury and Golden Gate Park, but not as a regular activity. They accept Prabhupäda’s new instruction with full faith. This is the impetus that inspires them to go out on saìkértana in an organized fashion for the first time. At an iñöagoñöhé one evening, everyone endorses the new plan to take the chanting out to the streets of San Francisco on a daily basis. Tamal Kåñëa: A decision was made to organize a saìkértana party. At first Viñëujana was proposed as the leader because he was the best musician and singer. But I voiced my protest that his attention should not be diverted from leading the kirtan, that I would manage the party instead. Although the devotees had chosen Viñëujana as their natural leader, Tamal Kåñëa pushes himself forward instead. As Vaiñëavas are always 134

striving to be humble, nobody objects to Tamal’s proposal and it is accepted. By this bold move, Tamal steps out from behind the shadow of Viñëujana. Going out to chant on the busy streets of downtown San Francisco with the heavy traffic, excessive noise, and allurements of mäyä is a difficult adjustment. The young brahmacärés have to take complete shelter of the Holy Name in order to keep their minds fixed. The passersby are not as receptive as the hippies in Haight-Ashbury. But a crowd begins to gather, attracted by Viñëujana’s joyful kirtan. The devotees do the Swami step, swaying from side to side to the rhythm of drums and kartäls, as Viñëujana plucks a tamboura. Tamal Kåñëa is blowing a conch when, moved by an inspiration, he goes around with it to request donations. Nobody minds throwing in a quarter or two, and for their offering they receive a Back to Godhead magazine. Soon the conch is full of coins. Chanting all afternoon, the devotees are completely blissful by the time they return to the temple with twelve dollars in donations. Everyone considers the saìkértana a great success. The next day they go to a different location. In the days that follow, the party becomes more and more confident. They go out to different sections of the city and are able to increase their daily sales of transcendental literature. The conch becomes the instrument for collecting donations. As their ecstasy increases, they discover the best spots and stay out longer. Soon the whole temple wants to go out on saìkértana. Yamunä devé däsé: I led the kirtan in the van and when we got there, we all took turns leading the kirtan. There’s a picture of Viñëujana, Tamal Kåñëa, and I on that first kirtan. I recall that it was at Fisherman’s Wharf, and we had a microphone. It was our first saìkértana out together. Viñëujana and I used to lead kirtans. In those days we didn’t have kirtan luminaries. It was a sharing; whoever wanted to grab the microphone. All of us led kirtan, and Viñëujana’s were relishable. We chanted together for several months, and I can just remember his stamina. He had really intense stamina for drumming for many hours. 135

By the summer of ’68 devotees have discovered that by going to public places and chanting they can distribute BTGs and support the temple with the revenue. Hamsaduta’s party is collecting 50-70 dollars regularly in Central Park. Satsvarüpa is following the same agenda at the Boston Common. Prabhupäda encourages the program. This is actually our successful propaganda. We want to distribute our literature and books as well as our prasädam, and injecting our Hare Kåñëa medicine within the ear. So, reading the literature and hearing the chanting is the medicine, and prasädam is the diet. If diet and medicine are properly administered, the disease of Maya will be cured. But the physician must be always healthy. People may not say, physician heal thyself. That means the preachers must be of highly elevated character, following strictly the rules and regulations and chanting regularly in the temple. —Letter to Satsvarupa, June 27, 1968

The San Francisco party continues to go out into the busy streets of the city. They are the first to do nägara-kértana on a regular basis rather than occasionally chanting in the park. As Viñëujana plays mådaìga all day long, his hands become bruised and sometimes even bleed. He has the idea to try wearing gloves. He tapes pennies on his fingers so he can get the sound he wants through the gloves. Now he can chant and play for hours and hours. He never tires. The mahä-mantra keeps supplying him with unlimited energy. Once the chanting gets going, people flock around the kirtan party. He had always been a good drummer. There was that two-headed drum he loved to play up in Morning Star, so playing the mådaìga is a natural transition for him. He easily picks it up, though not as a technically trained player in the Vaiñëava tradition. Still, he is such an excellent musician that he quickly develops his own style of playing. In this period Viñëujana is not yet what he will turn out to be when kirtan takes over his life. He and Tamal Kåñëa are a strong team, and they quickly emerge as natural leaders. Their teamwork will carry them to heights yet undreamed of in this young movement. During this time they are always together. Cidananda: To me it’s obvious why Kåñëa provided these two souls; 136

so they could get the saìkértana going, to get people out on the streets chanting. That’s what happened. Previously it was haphazard, barely happening, so to speak. When Viñëujana and Tamal Kåñëa came, it was like the beginning of a new era. The old era of just a few devotees sitting around the temple and not doing much changed to an era of going out on the streets to chant Hare Kåñëa and distribute magazines. Tamal Kåñëa was a great organizer. He could get people going. Get them out there and make things happen. But he also needed Viñëujana, a softer person who could absorb the blows that Tamal would tend to give. Tamal Kåñëa had a very harsh character. In the process of getting people out there chanting, he would ruffle some feathers. But that was natural. Then there was Viñëujana. He was the soft person who people could go to and cry on his shoulder if they had a problem with this. So that was one thing he did. He was also a great singer. Back then nobody could sing and play the mådaìga, but he could sit out there all day long and sing very beautifully. And that’s what was needed. We didn’t need a bunch of space-cases out there trying to chant, because we were going to upper class areas of San Francisco, like the financial district, and the Wharf. Viñëujana could chant nicely and console devotees when they were upset. Gurudäsa: In those days, the main thing that was going on was chanting. Long kirtans. I was impressed with Viñëujana’s sincerity. He really loved kirtan and displayed musical feelings that were the early signs of devotion. His personality was open and compassionate, and he saw what was going on through other people’s eyes as well. He was a giving person. Puñkara: The first time I saw Viñëujana he was giving a Sunday lecture on Frederick Street. I lived across the street from the temple, and I used to go for the Sunday feast program. He was wearing a plaid shirt that was tucked into his dhoti. He gave an interesting talk. It got to a point where he said, “I was coming to the temple regularly and then I realized I’m living among saints.” That stuck in my mind that there could be saints living now. I thought, “That’s far-out, he’s 137

living with saints.” On June 28 the second Ratha-yäträ is ready to go. Çyämasundara and Jayänanda have worked diligently to build a nice cart to replace the flatbed truck of a year ago. The news of the Ratha-yäträ festival is published in the local papers and attracts a large turnout. Thousands of people follow the cart as it wends its way through Golden Gate Park. Toñaëa Kåñëa: My first meeting of the devotees was when I was walking through Golden Gate Park and I bumped into the Rathayäträ parade. That was the very first thing I saw connected with Kåñëa. Simplicity is golden. Kåñëa is attracted to you as you are. There’s no need to develop a false representation of yourself, to be something you’re not. Jayänanda was very humble, always thinking that he had to improve. The same with Çréla Prabhupäda. That simplicity is so extremely attractive. It’s so rare to be natural, and he was so natural and so spontaneous. So he was very instrumental, in his own special way, in attracting me to Çréla Prabhupäda. The second Ratha-yäträ is a vast improvement over the initial festival. The devotees have had a lot more time to digest the philosophy and culture of Kåñëa consciousness, and now early feelings of devotion are beginning to manifest. The parade and festival attracts everyone in the park and many young people join in the chanting and pulling of Lord Jagannath’s chariot. But mainly the Ratha-yäträ spreads the glories of the Holy Name and proclaims Deity worship as an age-old tradition of reverence to God. By taking part in this pastime of the Lord, countless souls are reunited with the Supreme though direct service. Many new people begin coming to the temple and some discover that this is exactly what they’ve been looking for. Toñaëa Kåñëa: Anyone who was a member of that Frederick Street temple will tell you it was very special. Although we all experienced it, we didn’t realize at the time that the main reason was Jayänanda. Even though we all knew he was special, we just took him for granted. He was so dedicated, so willing to do anything, that he was a great 138

example. He was always very humble, always very willing to do the most simple service. Everybody was attracted to do nice service because he had such a good attitude, and he kind of intoxicated them into the mood. I remember everybody would pay obeisances to each other in the morning. Jayänanda was the temple president, and this was the standard thing. He was so sweet, kind, considerate, and obviously dedicated. Every morning, I would come into the kitchen with a bunch of flowers. I was a new devotee then, and he would explain what I was to do with them. Although I was not even initiated and he was temple president, there was no sense of position. That was extremely attractive. He was very attractive, Jayänanda, very attractive. He had a big appetite with a tremendous appreciation for prasädam, a tremendous willingness to share prasädam, and a tremendous regard for prasädam. When he went out, even if he didn’t think that he was necessarily going to see anybody, he would always take prasädam to give to people. It wasn’t like he had to bring a particularly decorated plate for a VIP or something; he always just had a plastic bag. I remember the time he brought me a huge load of fruit to cut up for Çréla Prabhupäda. He said, “Be sure to put the watermelon in the middle, because Prabhupäda will definitely go for the watermelon.” And he did. Everyone is looking for a dear friend, for someone who is not just thinking about themselves. That universal friend is the pure devotee. It’s an all-attractive quality. Jayänanda manifested the true, devotional qualities of spiritual nature. When you see a person who is philosophy in action, your çraddhä goes way up. That’s the meaning of sädhu-saìga. Although Jayänanda was unsophisticated and didn’t have the profile of a learned person, by his very personality, his selflessness, people were attracted to Kåñëa consciousness. In New York Hamsaduta has been taking his kirtan party to Central Park and distributing literature, but he finds it difficult training the devotees to play melodiously the way Prabhupäda wants. Finally, he admits his inability to accept responsibility for forming the World 139

Sankirtan Party. Prabhupäda then requests Mukunda to take up the service and prepare to go to London. Your presence in the London center with other assistants will be greatly helpful, considering the fact that I wish to form a nice kirtan party consisting of 12 heads—2 mådaìga players, 1 harmonium player in melody, 1 tamboura player, and at least 6 cymbal players. In this way 12 heads shall perform kirtan very rhythmically and melodiously. The harmonium should be practiced just to follow the song; not simply for tuning. I think you can very well organize this saìkértana party, and if we have a successful saìkértana party, with me, backed by our books and literature, we can make a nice propaganda of this sublime movement in all the European cities. —Letter to Mukunda, June 11, 1968

Mukunda leaves Los Angeles to take charge of the developing World Sankirtan Party from San Francisco. Every day he goes out chanting with the brahmacärés. Because he is the senior devotee, they always ask him to lead. Viñëujana wants to pick up some authentic beats that Mukunda has learned from Çréla Prabhupäda, so he is especially keen to hear him chant and play mådaìga. But the energy of the kirtan is always a balance, so Viñëujana and Yamunä also regularly lead kirtan. Everybody feels very connected and excited about being part of Prabhupäda’s personal saìkértana party. With the high visibility of saìkértana on San Francisco streets, the number of guests at the temple continues to increase. People are also dropping in from Morning Star. The crowds come every evening looking for answers. The philosophy sounds attractive to these young seekers, and Viñëujana’s kirtan charms the regulars who flock around him, chanting and dancing with unbridled energy. They begin chanting on beads and soon join the ever-growing family. Although the devotees are new Vaiñëavas themselves, their sincerity and enthusiasm are contagious. The temple’s reputation is so good that as more and more young people drift into San Francisco they are referred to 518 Frederick Street. The small storefront is becoming overcrowded. Madhudviña: His voice was so captivating. Viñëujana would chant for hours and hours and hours. He was instrumental in bringing me 140

to Kåñëa consciousness. The way he would chant, I used to think I want to be like that devotee. I want to be able to chant like him someday. He was always very kind and warm. That was his thing. He would make you feel at ease. He’d make you feel a friend. He would break down all these barriers. There was no pretension when he would speak. Yamunä was like that too. I would go to the temple and I would listen to these people chant, and I was just mesmerized with their voices. How could they put so much love into chanting? I was just there listening and feeling my way around. I remember sitting in front of the temple on the sidewalk after prasädam and just throwing all kinds of arguments at Tamal, and Tamal defeated them all. Actually he convinced me that I should take that step and join. Muralédhara: I remember Mukunda really impressed me a lot. He was the first devotee I talked to. He was just so grounded and centered. He was so kind to me. He had such nice qualities that I was really impressed by him. Upendra took me under his wing and showed me the ropes. He really helped me a lot when I first came. He was such a sweet devotee. Viñëujana was always there too. He was such an inspiration and help, just an example. He was so up, always so enthusiastic. I used to go to him for encouragement when I was having problems. Prabhupäda is inspired by the public’s reception to saìkértana. In Montreal the devotees are invited to chant at the World Expo for two days and are paid $300. He is further gladdened by the reports he is getting about the San Francisco party. He wants the devotees to perform kirtan very rhythmically, with a strong lead singer and good responsive singers. He writes prophetic words that, “The time is fast approaching when we will have to perform such public kirtan in all the important cities of the world.” (Letter to Gurudasa, July 16, 1968) By going out to perform kirtan in different cities, these young American Vaiñëavas are fulfilling the prophecy of Lord Caitanya. Prabhupäda is pleased with Mukunda for leading the saìkértana party and Tamal Kåñëa for organizing it. 141

But, occasionally there is opposition to the saìkértana party, just as there was during the time of Caitanya Mahäprabhu. Mukunda: Our party went out to the airport, and a guy in military uniform was giving us a hard time, so Mälaté went up to him and was getting pretty irate back to him. This was all happening to the side of the kirtan that was still going on. She used to do pretty heavy things. Next thing I noticed she hit him on the chest. He got real angry and made a motion to slap her back, but within a second Jayänanda was between the two of them, talking to them and calming them down. I was still in the kirtan, so I couldn’t hear what he said, but Jayänanda was making all these conciliatory gestures and pretty soon the guy walked away. He was so quick to get in between them. He always seemed to be giving so much of himself, always thinking he was lower than everyone. When he was running the temple, all seemed well. He was very renounced, and he never got into frivolous talk. He was also a good manager with money. Tamal has been keeping a journal of each day’s saìkértana activity, which he finally sends to Çréla Prabhupäda as a report of the party’s results. He soon gets a reply. I am so glad to receive your letter dated July 12, 1968 with the notes of your successful performances of city kirtan movement and it is a very good plan. I think we should not be worried about our expenditure, Kåñëa has given us good opportunity of service. And if we simply execute the service, by such performances of kirtan, and practice ourselves the rules and regulations rigidly, and with faith in Kåñëa and service to the orders of the bona fide Spiritual Master, then there will be no scarcity of our necessities of life, and very pleasantly we will be able to execute our Kåñëa conscious activities without any anxiety for financial difficulties. Actually everything belongs to Kåñëa, and if He likes, He can immediately give us the whole USA, but He is very cautious because we are prone to the allurement of Maya, so He does not give us all of a sudden all the facilities, lest we may fall prey to the illusory presentations of Maya. Just like a physician does not give delicacies to a suffering patient, but as he recovers from the disease, the physician allows him to accept palatable dishes. So we have to wait for the cure 142

of our material diseases, and proportionately as we become recovered from the disease, the supplies of pleasant things will automatically come. But we must always know that there is nothing more pleasant than Hare Kåñëa. When we will be able to relish the transcendental pleasure, in chanting Hare Kåñëa, that will be the sign of our recovery from material diseases. Please continue the method in cooperation, very faithfully and diligently, and Kåñëa will help you more and more. —Letter to Tamal Kåñëa, July 16, 1968

In his reply Prabhupäda emphasizes two important points. First, we should not be concerned about income. Rather, we should be concerned to follow the principles strictly in our devotional activities. When Kåñëa is pleased, He can supply everything that is needed, even the entire USA. Kåñëa promises in Bhagavad-gita that He will not only supply all our needs, but He will also ensure that nothing is lost. (Bhagavad-gétä As It Is 9.22) This is the faith Prabhupäda has had all along, and he wants his disciples to understand this fundamental concept. By executing the order of Lord Caitanya sincerely, success is guaranteed. The devotees who are able to put their faith in this teaching make rapid advancement in Kåñëa consciousness, as we shall see. The second point is to “continue the method in cooperation.” This is another test for advancing in devotional service. When devotees are happy to serve one another, then cooperation already exists. A madhyama-adhikäré is always happy to see the face of another devotee. Otherwise, if we put our own good before the good of others, we will not develop the correct mentality. This may jeopardize our chance to be invited back home, back to Godhead. This attitude of desiring the ultimate welfare for others is exemplified by Çréla Vasudeva Datta. “A Vaiñëava is so liberal that he is prepared to risk everything to rescue conditioned souls from material existence. Çréla Vasudeva Datta Öhäkur is universal love itself, for he was willing to sacrifice everything and fully engage in the service of the Supreme.” (Caitanya-caritämåta, Madhya Lila 15.163, purport) In New York Brahmänanda finally finds a publisher for Bhagavad-gétä As It Is. MacMillan and Company agree to publish the book, although in 143

a condensed version. Nevertheless, Prabhupäda is happy. Under his guidance, the disciples have taken charge of the important areas of the movement. His plan to implement the desire of his Guru Mahäräja is beginning to take shape. He reveals his mind in a letter. Henceforward our plan should be to push saìkértana and sell our publications. For books, Brahmänanda; for magazine, Räyaräma; for saìkértana, Hamsaduta and Mukunda; and for suggestion, my humble self. Please let us concentrate this integration and I am sure our movement will be successful. —Letter to Brahmananda, July 17, 1968

At the end of July, Çréla Prabhupäda summons his World Sankirtan Party to Montreal prior to their trip to London. Mukunda and Jänaké, Gurudäsa and Yamunä, Çyämasundara and Mälaté are excited as they prepare to leave for Canada. Prabhupäda rehearses them every day in the performance of kirtan while they are in Montreal. He chooses Yamunä as the primary singer and personally coaches her how to lead kirtan. Soon the party is ready to go, and Prabhupäda gives final instructions how to organize things when they arrive in London. Yamunä devé däsé: We left a month after Ratha-yäträ and I never saw Jayänanda again. To me he was the man who made cookies and drove the cab. He had us over to dinner and was kind of a buffoon around the girls, a real shy guy. He was really a shy person. The second Ratha-yäträ was wonderful because Jayänanda built the cart. We all worked on that together. I sewed the canopy. It was like Jayänanda’s big car instead of his cab. Many devotees have left San Francisco around the same time. Upendra and Gargamuni have also left to start a center in Seattle. Still, the temple doesn’t feel the blow of losing so many senior devotees because Tamal and Viñëujana maintain the program enthusiastically, inspired by Jayänanda. The distribution of Back to Godhead actually increases to 75-100 copies daily. Prabhupäda keeps hearing how nicely the San Francisco center is going on and gives the credit to Jayänanda for his good leadership. He is happy that Tamal Kåñëa has become such a good assistant for Jayänanda 144

and that the kirtan party is attracting more and more people to join. Jayänanda keeps busy trying to get Prabhupäda his permanent residency status in America, as well as looking for a larger temple for Lord Jagannath. One day in August the saìkértana party receives an invitation to visit the Los Angeles temple on West Pico Boulevard. They quickly discover that Hollywood Boulevard, filled with tourists, is an ideal saìkértana spot day or night, with its broad sidewalks and active night life. Dayänanda: Tamal Kåñëa had put together this saìkértana party, and they were going out in the streets of San Francisco. We heard about that. Aniruddha was handling the temple affairs, and he arranged for them to come down to the Los Angeles center. Then all of a sudden they just showed up. I asked my wife, “Do you get the same impression about this boy here? I mean, he’s so attractive and such a beautiful voice. Is it just me, or do other people also feel like that?” Everyone agreed. It was a fact that right from the beginning Viñëujana produced this emotion in people. He was very attractive. It was general knowledge that these two guys had come to the movement and had made a big impression. While Tamal Kåñëa is in Los Angeles, a letter arrives for him back in San Francisco. Jayänanda reads him the letter over the telephone. Çréla Prabhupäda thanks Tamal for organizing saìkértana and for appreciating the service of his godbrothers. He urges him to carry on chanting as the main business. He stresses that in the eyes of Kåñëa everyone’s devotional service is equal. (Letter to Tamal Kåñëa, August 19, 1968) Finishing the letter Jayänanda congratulates Tamal for “getting the mercy.” The mood of saìkértana that Prabhupäda had imbibed from Jéva Goswami while living at Rädhä-Dämodara temple has now been imparted to his western followers as they take up Lord Caitanya’s mission, enthusiastically following in the footsteps of the predecessor acharyas.

San Francisco – September, 1968 145

During the late ’60s there are many race riots throughout America. Blacks march to Selma in ’68, carrying signs and chanting, “We shall overcome.” The Reverend Martin Luther King gives an impassioned speech in Memphis. “We as a people will get to the promised land, because I have been to the mountain top, and I have seen the promised land.” Within hours of delivering that speech, he is assassinated. The outrage cannot be contained. Fires rage throughout American cities. Viewers watch another war on TV, the opposition to the Vietnam war, in the streets of America. Students burn draft cards on college campuses. Ten thousand draft resistors move up to Canada. The clash between students and police is commonplace on the evening news. The anti-war demonstration in Chicago at the Democratic Convention reaches violent proportions. The violence shocks the nation as the local police run amok. Richard Nixon wages a strong television campaign for the Presidency, promising troop withdrawals by the spring of ’69. The Beatles are the biggest sensation in the music industry. John Lennon quips, “The Beatles are more popular than Jesus Christ.” The public is so offended he has to retract his statement, saying he was misunderstood and quoted out of context. He only meant that people were no longer interested in God. “If I had said television was more popular than Jesus, I would have gotten away with it.” Few are aware that a true saint is walking amongst the people of the earth, gathering in sincere souls. His spiritual leadership attracts genuine seekers. As they become purified, Kåñëa becomes more important to them than the Beatles. Embracing devotional service, they dedicate their lives to spread the saìkértana mission as the new links in the disciplic succession. On a clear Sunday morning Prabhupäda leaves the New York temple to catch his flight to San Francisco in pursuance of Lord Caitanya’s desire. Jayänanda had written that the San Francisco devotees are feeling separation, “So please return to New Jagannath Puri.” He also glorifies the success of the saìkértana party because so many new people are joining the temple. During the flight Prabhupäda reads the latest issue of BTG. The 146

article written by Räyaräma, “Evolution—the God that’s Failing,” especially appeals to him. He shows it to several passengers who also find the article interesting. Jayänanda has arranged a grand reception at the temple. When Prabhupäda returns from the airport with the devotees, he is greeted by many guests and newcomers. After a short lecture he retires, while everybody honors prasädam. The following day Prabhupäda requests a meeting with one of the new recruits. Muralédhara: Çréla Prabhupäda came to the temple two months after I joined. In the meantime, I had done a pencil drawing, copying the cover of the Hare Kåñëa album, with Kåñëa playing the flute and Rädhäräëé on her knees offering a flower. It was actually a very beautiful pencil drawing, and they put it in Çréla Prabhupäda’s quarters. He called me into his room the next day. He asked me if I would do paintings for his books. He told me the whole story of Kåñëa, basically how Kåñëa appeared, and he gave me a list of ten paintings to illustrate. It was just so amazing to me. One of the most amazing things about that was that he was so into the story. He was just so thrilled telling that story. It was obvious that he had told the story before, but he was just so ecstatic about telling it again. At that time he told me to remain brahmacäré for four years and then get married. As a result of his meeting with Muralédhara, Prabhupäda gets inspiration for a new idea. I am contemplating also to publish one book, Kåñëa, in picture. One boy, his name is Mark, he is very good artist. I have given him some ideas of drawing some pictures about Kåñëa from Çrémad-Bhagavatam. And if I see he is successful, which I hope he will be, then we shall print so many books of pictures. The picture books will be most appealing. We shall give stress on this point. —Letter to Brahmananda, Sept 9, 1968

Prabhupäda is particularly impressed with the saìkértana party led by the team of Tamal Kåñëa and Viñëujana. He can see they are progressing 147

in Kåñëa consciousness. Comprising eight regulars, they are nicely dressed in yellow turtleneck pullovers and matching dhotis. They go out with two large posters: Çréla Prabhupäda, and Gopal Kåñëa embracing a calf. Both are framed and mounted on six-foot poles so that everyone in downtown San Francisco can see the Supreme Personality of Godhead and His pure devotee. During his stay in San Francisco, Prabhupäda receives an invitation from Upendra to come up to Seattle to help establish the center there. Immediately he accepts the offer. He begins speaking about the World Sankirtan Party more and more—how Lord Caitanya’s movement will spread to every town and village, every city street! Everyone becomes inspired hearing Prabhupäda preach like this. Tamal decides that they should be the ones to do it. He gathers the saìkértana men to reveal his plan. “We won’t get tied down to any temple. We’ll just go to every town and village and we’ll spread saìkértana like that.” Everyone is excited about the idea. “But who will drive?” someone inquires. “We need a full-time driver and a mechanic to maintain the van,” someone else adds. “We’re not set up to go out on the road.” Jayänanda is listening to their discussion and becomes enlivened by these plans. All at once he volunteers to become the driver and mechanic. No one can believe it. “You’re the senior Prabhu. You can’t leave, you’re the temple president.” “But I’d be the best man for the job. Haven’t I been driving a cab every day for years?” “Yeah, but...” “And I’m a mechanic. You’re going to need a maintenance man.” They all agree. Jayänanda would be best for the service, but there’s no way, they say, that Prabhupäda will allow him to leave. After all, he is the central person in the temple. He is practically supporting the temple by himself. 148

But, to everyone’s surprise, Prabhupäda likes the idea and agrees to let Jayänanda go. The party is established and he wants them to go and spread the saìkértana movement in the Seattle area. He also wants to establish a permanent saìkértana party to travel around the country. This will give them further encouragement, and new people will be attracted. Tamal Kåñëa: Prabhupäda considered the saìkértana party so important that he was willing to sacrifice the main devotee at the temple, the person whose income from driving a taxi was supporting the temple. He was the most responsible, stable person, and yet Prabhupäda was willing to let him go. If Prabhupäda would have told Jayänanda to stay, he would have been happy to stay. Jayänanda went from being my authority to being a devotee under my authority, and yet it didn’t seem to alter our relationship, or his Kåñëa consciousness. That Jayänanda is not the least bit interested in position, even though ten years senior than his peers, is noteworthy. Realizing Prabhupäda’s strong desire to expand the saìkértana mission, Jayänanda gives up his post as temple president to become the saìkértana party driver. This lack of concern for position is an advanced stage of devotional service. When one is free from all designations and only wants to faithfully serve the Vaiñëavas, his consciousness becomes purified. Jayänanda is serious to free himself from all material prestige and be fixed in his original, spiritual position as servant of the servants. sarvopädhi-vinirmuktaà tat-paratvena nirmalam håñékeëa håñékeça-sevanaà bhaktir ucyate Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one’s senses are purified. (Närada-païcarätra, quoted in Çrémad-Bhägavatam 7.10.8, purport) 149

On September 14, ten new devotees are initiated. Among them are Madhudviña, Muralédhara, the two brothers Nara-Narayana and Makhanlal, Sudama, (the first African-American devotee), and Silavati devé, who has become the main inspiration for the women since the departure of Yamunä to London. The senior students like Jayänanda, Viñëujana, and Tamal Kåñëa receive the sacred thread initiation. But the gäyatré mantras are not so easy to chant for these new brähmaëas. Jayänanda especially is having difficulty and requests an appointment with Çréla Prabhupäda to reveal his problem with the mantras. “So let me hear you say them,” Prabhupäda requests. Jayänanda attempts to read the Sanskrit mantras from the sheet Prabhupäda has given the new initiates. After some encouragement, Prabhupäda finally leans back laughing. “It is hopeless,” he admits. “You boys will never be able to speak in Sanskrit. But it does not matter because your feelings are genuine and Kåñëa is accepting. Go on doing it, never mind.” Prabhupäda laughs again, not bothering to correct Jayänanda’s awful pronunciation. According to the Hari-bhakti-viläsa of Sanatana Goswami, the Acharya who requests the Deity to come and accept the service of the aspiring devotees, sets the standard of worship. Prabhupäda allows a concession to be made, accepting the devotees’ sincere endeavor to please Guru and Kåñëa as more important than correct pronunciation of Vedic mantras and rigid performance of rituals. This concession is approved by Kåñëa. Prabhupäda explains such adjustments. “A Vaiñëava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America, and other Western countries. Simply imitating without effect is called niyamägraha. Not following the regulative principles but instead living extravagantly is also called niyamägraha.” (Caitanya-caritämåta, Madhya Lila 23.105, purport) The point is that in devotional service, sincere, heartfelt endeavor is more important than acquired ability. Although Jayänanda’s attempt at 150

mantra pronunciation is not up to the standard, he is still the recipient of Kåñëa’s mercy. His dedicated service to his spiritual master and the mission of Lord Caitanya, combined with effective chanting of the mahä-mantra, is sufficient in itself to evoke pure love of Godhead. After a few day’s preparation the saìkértana party is ready to leave for Seattle. The initial attempts at street saìkértana have led to the first TSKP in the West. Prabhupäda encourages them that they are also the World Sankirtan Party, the American edition. Unable to persuade his wife to join the movement, Viñëujana follows his heart and remains with the brahmacäré party. Yamunä devé däsé: After the wife left, I had the feeling Viñëujana wouldn’t get married again. He wasn’t the type to take a diversion from Kåñëa to get married. In those days the whole mentality was sannyäsa, even though we were all married, because Prabhupäda had to accept women and that meant they had to get married. In those days he said, “My householders are better than sannyäsés.” We had no home, nothing in our lives except Kåñëa and preaching. So there really wasn’t any difference. Jayänanda also leaves with the party. He will perform his function as driver of the van and also go out on saìkértana and distributes BTGs like the others. This is his new service. Cidananda takes over the post of temple president in San Francisco. Cidananda: Prabhupäda asked me to be temple president. He said Jayänanda wanted to go with Tamal Kåñëa’s saìkértana party. He told me personally. He told us to continue going out on the streets chanting every day. It got pretty quiet.

Fourth Wave – The First TSKP

“So practically, we began work from 1968. In ’66 I started, but in ’67 I 151

became very much sick. So I came back to India, and again I went there in 1968. Practically, this propaganda work began vigorously from 1968.” —Lecture in Gorakhpur, February 15, 1971

Washington, DC – 1970 As time moves forward, rolling into another decade, no one can guess what the ’70s will bring. The ’60s have already changed the American consciousness forever. Now another dramatic event takes place that is destined to change the course of ISKCON history, and the world. It all began quite innocently when Dämodara däsa, the short, fairskinned, spectacled temple president, decided to shift the Washington temple from Newport Place to 2015 Q Street, Dupont Circle. It was a bigger and better location in trendy Georgetown. Around the same time, a young man appeared at the temple. He had just arrived from India with no money and needed a place to stay until he could get settled. To please his sponsor, a close friend of the temple, Dämodara offered the man a room in the new building before they moved over. Dämodara soon discovers that the man is worshipping a small plastic image of Durga-devé. Not wanting to offend their friend, he lets the incident slide, since the building is still undergoing renovations. The man continues to live there until the altar and the Jagannath Deities arrive. Then he is asked to put Durga aside. He doesn’t seem to mind and stays for another six weeks, planting the seeds of a remarkable adventure. At last he finds regular employment and leaves. It is during this period that Dämodara develops an urge to bring Rädhä-Kåñëa Deities to Washington. Hearing the devotees speak about Rädhä and Kåñëa, the Indian man mentions that he has a friend in Varanasi who is a mürti-wala. He assures Dämodara that the cost will be very low, and he makes good on his promise—the price is only $350. Although it is a little presumptuous, or at least premature, the temple devotees all agree that this is what they want to do, and Dämodara sends off a letter to the mürti-wala. Within a few weeks he receives a reply from India, requesting a small deposit before they begin casting. 152

Dämodara dispatches a bank draft and the work begins. At this juncture Dinesh returns from a visit to LA carrying a sketch by Muralédhara, which was supervised by Çréla Prabhupäda, showing exactly what Rädhä-Kåñëa Deities are supposed to look like. Dämodara is filled with anxiety. He quickly dispatches a letter to Varanasi with instructions that the Deities must match the enclosed sketch. A month later an answer arrives from India, informing Dämodara that the Deities are already finished. Little does he know that his hopes to install Lord Jagannath will also be dashed because of a new order requiring more püjärés than he has at hand. Prabhupäda’s directive is that each center should have at least eight brähmaëas before Rädhä-Kåñëa Deities can be installed. The Washington temple only has six devotees in all. Where there is want of pujaris, only Panca Tattva picture should be worshipped by performance of kirtan and as soon as Jagannath or Rädhä-Kåñëa Deities are installed you will require some qualified pujaris immediately. If there is scarcity of such qualified pujaris, each center should be satisfied only by worshipping Panca Tattva or Lord Caitanya by performance of saìkértana. —Letter to Damodara, July 1, 1970

Dämodara can’t even install his Jagannath Deities due to a lack of brähmaëas, so the picture of Panca Tattva remains on the altar. Before long, snow begins to fall and the shipment from India is completely forgotten. Without warning, Dämodara receives a bill of lading in the mail just a few weeks before Christmas. The Deities have arrived in New York. A trucking company will deliver Them to Baltimore where They will pass through customs. A week later, Dämodara drives up to Baltimore filled with anticipation, but also apprehension, thinking of the sketch Prabhupäda had approved. Dämodara: The customs inspector greeted me, looking fresh and uplifted. “Very handsome. Very handsome, those statues,” he said, 153

charmed by the sight of the Divine Couple. After we loaded the boxes into the van, I timidly took a peek through the excelsior packing. I saw Their faces and I too was charmed and uplifted by Their beauty, although I was a bit worried to see that They were very different from Muralédhara’s sketch because part of the metal casting was clothing. I brought Them back and for a few hours They stood on an antique wooded refrigerator in the hallway. Everybody was so excited to see Them, but nobody knew what we were supposed to do. Çrutadeva: The Deities came in crates to the DC temple. I can see it exactly in my mind. We were in the hallway. There was a little table standing at the bottom of the stairs. This was so amazing. I was there. The Supreme Lord—it was so mystical. We opened one crate, and we put the Deity on the table. It was Kåñëa, and that was the first time I had ever seen a Kåñëa Deity. Toñaëa Kåñëa: We were stunned by Them. Kåñëa was made out of German silver, and Rädhäräëé was made from an alloy of eight metals. That’s what we were told. Then They were put away. Dämodara: We packed Them carefully in a closet of the temple, thinking that maybe when Rupanuga paid a visit, he’d know what we should do. But after his visit, They were still in the closet. He suggested the next step—wait until Çréla Prabhupäda visited New York and bring Them up for him to see. I can see that closet in my mind very well right now. I can see Them covered with a sheet and sitting there for a long time. Months pass. New devotees join the Washington center while others shift their service to different temples. Meanwhile, Rädhä and Kåñëa stay concealed in the closet for over six months. Their mission is “Classified—Top Secret.” Before long, hardly anyone in the DC temple remembers that the Supreme Lord and his eternal consort have entered the USA in Their most playful form as Çré Çré Rädhä-Dämodara and remain hidden in a closet in the nation’s capital.

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Seattle – September, 1968 The San Francisco TSKP van finally arrives in Seattle after a long journey. With Tamal Kåñëa navigating, Jayänanda quickly finds the temple at 5516 Roosevelt Way, a traditional framed house in a quiet residential neighborhood near the University campus. Everyone is tired but relieved. Upendra and Gargamuni are overjoyed to see their godbrothers again. The sumptuous feast prepared for the hungry travelers is quickly devoured. Excitement is high to assist Prabhupäda in opening up this new frontier. Early next morning everybody gets to work fixing up the temple for Prabhupäda’s arrival. Nara-Näräyaëa: is a carpenter, so he immediately begins renovating the house, improving the makeshift altar for Lord Jagannath and building a vyäsäsana. The other devotees go out on saìkértana, chanting and distributing BTGs to purify the atmosphere. Jayänanda’s service is particularly valuable. He is the facilitator. He knows how to do all the small things that need doing. Because he has experience dealing with people, he is also the person to speak to the landlord or the police when the need arises. Çréla Prabhupäda arrives on the evening of September 21 to find the arrangements not yet ready. In addition, he does not like the place that Gargamuni has rented for him as it is too dark and not well maintained. After a few days, Prabhupäda mentions that he is still not properly situated. Jayänanda, Nara-Näräyaëa:, and Govinda däsé immediately go out, vowing not to return until they find a suitable place. At last they locate a small basement apartment over on Dexter Street. The windows are at eye level so you can always see the garden, which is full of flowers. When Çréla Prabhupäda is brought over to see his new apartment, he smiles broadly. “I have come from Hell to Heaven,” he says happily. Jayänanda negotiates the rent and makes all the necessary arrangements. The landlady is a Native American, who lives alone with her twelve-year-old son, Beaverchief. The youngster likes to follow the saìkértana party whenever they go out.

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“Why don’t you join us?” Jayänanda asks the boy one morning. “I’m afraid.” “Oh, come on. You’ve been following us for hours. Why don’t you just come and join us?” Jayänanda has a broad smile and a twinkle in his eye. Accepting Jayänanda like a father, Beaverchief agrees to come to the temple. After prasädam Jayänanda walks him home to ask his mother if it’s OK to stay overnight. Being a spiritual person herself, she doesn’t mind and sends along a pillow and blanket. The devotees immediately take the pillow and wrap a madras around it to use as a cushion for Prabhupäda’s vyäsäsana. The next day Beaverchief comes home with a shaved head and çikhä. “Mom, I had a good time, but I’m afraid to tell you I’ve left the pillow. I guess I’ll have to go back.” “No,” she replies. “The pillow is exactly where it should be.”

Seattle is a large spread-out city but is relatively peaceful due to its smaller population. The devotees discover that the people are responsive. They put up posters of Çréla Prabhupäda all over University Avenue to advertise the Sunday Love Feast. Çrémati devé däsé: I was living about two blocks away from the Roosevelt temple. I had not seen or heard of the devotees before, but after a Sunday morning seance at an Aquarian Gospel Church I was sitting on the Library steps and hanging out, as most of the hippies did in those days, when I saw a poster of Prabhupäda across the street, a large black and white poster of his face. I crossed the street and looked at it. Underneath, it said “Come to the Sunday Love Feast and morning kirtan.” The morning kirtan was 7 o’clock, which was pretty early for me, but I managed to get over there the next morning. I was really impressed to come in and smell the incense and hear the harmonium. All the devotees were sitting on the floor cross-legged, looking angelically up at the altar while chanting. It was a very 156

impressive sight. I sat down right next to Viñëujana with my miniskirt on, and somebody brought me a shawl and suggested I cover my legs. So I did that. Viñëujana pushed the words in front of me so I could chant along and sing. Tamal was the first one to talk to me and convince me that this was the end of the world, and I should get on the good ship. He was always the businessman. Viñëujana always had the charisma. He’d attract the people in, and Tamal would sign away their life! Sign here. You belong to Kåñëa and Prabhupäda. I went home later that day and got my sleeping bag and a few other things and came back to the temple that evening and never left. Jayänanda was like the older brother. He was always working. He didn’t have an in-charge air. Definitely Tamal was in charge. Jayänanda was someone you could really depend on; do this, do that, take responsibility here, there. He was very strong. Prabhupäda has not yet introduced maìgala-ärati at the brähmamuhürta hour, so devotees simply sit down in front of the altar at seven o’clock and sing the gurvañöakam prayers, followed by the guru-praëäma mantras and Hare Kåñëa. They finish by reciting the English translations in unison. For prasädam everyone sits on the floor in a circle. They pass their plates up to the devotee with the pots who fills each plate and then passes it back down to each person. To refill their plates, they just pass them up again, and again it comes back full, person to person. Sometimes a devotee jumps up all of a sudden exclaiming, “Mercy, mercy,” and runs to the pots. The mood is a brother and sister camaraderie, just like a family. The chanting party establishes itself at the busy corner of University th and 45 , in the heart of the University of Washington campus. Within days of her arrival, Çrémati is on the saìkértana party. Viñëujana leads most of the kirtans, playing mådaìga. The kirtan is so sweet that thick crowds of people gather to watch and listen. At the right moment Viñëujana generally brings the kirtan to a close and addresses the audience. He always begins on a personal note.

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“I want to thank all of you for participating in this saìkértana party. We are chanting, but you are also participating by hearing.” After giving a brief description of the philosophy behind the chanting, he goes on to explain about love of God. His mood is not “us and them,” just “us.” This very important aspect of saìkértana endears the devotees to the crowds of onlookers, who respond favorably with donations. The party distributes around 100 copies of BTG daily. “We are not after collecting money, but when people offer something out of love and sympathy for our mission, it becomes a great asset,” Prabhupäda says. (Letter to Satsvarupa, September 27, 1968)

October, 1968 One evening a camera crew from a local TV station attends class and films the devotees happily dancing in kirtan. The next day the crew returns for a darshan with Çréla Prabhupäda. He gives a brief interview and chants a bhajan on the harmonium. They are also interested in his books and his personal Rädhä-Kåñëa Deities installed on Their traveling altar. The segment is aired on the 5 o’clock news. A few days after the TV broadcast, a young woman comes from the University to do an interview for the student newspaper. The discussion goes well. Next, Prabhupäda receives an invitation from a radio station. The program lasts two hours, so the kirtan party gets to chant many devotional songs. All this publicity, plus the saìkértana party going out every day, attracts a large audience for Prabhupäda’s classes. Occasionally Kåñëa sends a sincere seeker. Jähnavä devé däsé: In 1968 I bumped into the saìkértana party. Çrémati was on the party, and she was my friend. I was looking for her on a brief stopover in Seattle on my way to join an impersonalist ashram. I fell asleep on the bus, and when I awoke and looked out the window, there she was with tilaka on. So she brought me back to the temple to hear her spiritual master speak that evening. The kirtans! The chanting party, the feast, everything was just overwhelming. So I stepped into that atmosphere and it was just 158

incredible. I was just completely amazed by the ecstasy of the devotees. That evening they had me make a garland for Çréla Prabhupäda, and I garlanded him. I asked him a question and he gave a beautiful reply. I spent the night to check it out. I was looking for a guru very seriously, so I thought I’d just check out Çrémati’s guru first. Prabhupäda lectures three nights a week. He begins every class with the chanting of the “Govindam Prayers,” and then reads from his unpublished manuscript Teachings of Lord Caitanya. This Friday evening he speaks about attaining the Supreme. (Lecture, Seattle, October 4, 1968) If one reaches the top, then everything else is included. He explains that although everyone is searching after their own idea of pleasure, when one actually gets Kåñëa, who is the source of everything, then all desires will be satisfied. If one can understand Kåñëa, who is the source of all knowledge, then one’s knowledge is perfect and one can understand everything. He goes on to explain that God is accepted in every culture and civilization. In every human society the conception of God is there, but one has to inquire from a bonafide spiritual master to learn how to serve God. Inquiry is natural. An inquiring child is considered intelligent. “So we should be intelligent and inquire. Athäto brahma-jijïäsä—this life is to inquire about God. Then our life is successful. And after understanding, what is the ultimate stage? Bahünäà janmanäm ante jïänavän mäà prapadyate. After many, many births of inquiry, when one actually becomes wise, ‘He surrenders unto Me,’ Kåñëa says. Why? Väsudevaù sarvam iti—because he understands that väsudeva, Kåñëa, is the cause of all causes. Sa mahätmä su-durlabhaù—such a great soul is very rare. So we request everyone to accept this Kåñëa consciousness movement and you will feel fully satisfied. Thank you very much.” Viñëujana is inspired by the class. “How do we render perfect service to Kåñëa?” he asks Prabhupäda. “By your anxiety,” Prabhupäda replies. “If you are anxious, to serve Kåñëa that is the real asset. Kåñëa is unlimited. What service we can offer to Him? He has unlimited servants. What service does He require from you and me? He is perfect in Himself. He doesn’t require any 159

service. But if you are anxious to serve Him, then He does not refuse. That is His mercy. That is His magnanimity. So the more you increase your anxiety to serve Kåñëa, the more it becomes perfect. The more you serve Kåñëa, the more He accepts you and the more He gives you intelligence. You see? So the spiritual world is unlimited. There is no end of service, and there is no end of accepting the service. So eagerness. “Then Kåñëa will give you intelligence, teñäà satata-yuktänäà bhajatäà préti-pürvakam dadämi buddhi-yogaà taà, to anyone who is engaged with love and affection in My service without any hypocrisy. Kåñëa can understand everything, He is within me, within you, then He will give you intelligence. ‘My dear boy, you do like this.’ And by doing that, what he will achieve? Yena mäm upayänti te—‘He will come back to Me.’ So simply your eagerness is the perfection for serving Kåñëa. Increase that eagerness. And eagerness means if you love Kåñëa, that eagerness will increase with your increase of love. ‘How I shall serve Kåñëa?’ “Because you are a voluntary servant, nobody is forcing. That means unless you love Kåñëa, how that eagerness will increase? So there are so many things to love Kåñëa. Beginning is this sravaëaà kértanaà. This sravaëaà, hearing, and chanting. Hearing, you are hearing Hare Kåñëa, you are hearing Bhagavad-gétä , you are hearing Çrémad-Bhägavatam about Kåñëa, and chanting. This is the beginning. Then, naturally, sravaëaà kértanaà viñëoù smaraëaà päda-sevanam arcanaà vandanaà däsyaà sakhyam ätma-nivedanam. These nine kinds of different varieties of service to Kåñëa will enlighten you, will advance you in Kåñëa consciousness, and your life will be successful.” On the following Monday, the temple is filled with hippies who have heard that a wise man from India is in town. Prabhupäda gives an interesting discourse on the authority of the Vedas. (Lecture, Seattle, October 9, 1968) He explains how Kåñëa is the supreme power, authority, and witness. Nothing can be accomplished without the sanction of the Lord. Therefore, we are all dependent. So how is it that some do meritorious work while others do evil deeds? The answer, Prabhupäda explains, is our individual free will or independence. The Lord sanctions our activities. Even when we do 160

nonsense for sense gratification, it is also sanctioned but unwillingly, against the will of the Lord. When we cooperate with the Lord, that is called bhakti. Bhakti-yoga means acting to please Kåñëa. When Kåñëa is satisfied our lives become successful. So whatever vocation we have that should be utilized to satisfy the Lord. The perfection of one’s life is considered in direct relationship with the satisfaction of the Supreme Lord. Viñëujana has been listening carefully. After many questions from the audience, he wants to clear up a point. “Then all our faculties of perception will be purified by adopting this Kåñëa consciousness, and we can understand?” “Yes,” Prabhupäda confirms. “Kåñëa consciousness means purification of all faculties, because the faculties work on the basis of consciousness. Just like if my mind is pure, then my seeing is pure. Similarly, if my consciousness is pure, my mind is pure. So of all the senses the central sense is mind. And behind mind, there is intelligence. And behind intelligence, there is consciousness. This consciousness, if purified, then the whole thing is purified. If this consciousness is polluted, then the whole thing is polluted. So we have to purify the consciousness. That is Kåñëa consciousness.” Viñëujana pursues the point. “So then a man who does not have purified consciousness has no way of knowing what is good or bad.” “He is in illusion,” Prabhupäda agrees. “That is called mäyä. He is accepting something bad as good. Just like one is accepting this body as self. The whole world is moving, accepting this body as the self, dehätmabuddhiù. But I am not this body. That is a fact. So it is illusion.” As the days pass, the family spirit in the temple deepens. The relationship between the men and women on saìkértana is special. It is not a matter of association, devotees are always careful about that, but it’s the feeling of brother and sister protectiveness that the men have. The women feel really cared for. If a godsister stays behind to preach in a dubious section of town, where something might happen, one man will also stay as a safeguard. This attitude of protectiveness is much appreciated by the women. 161

But sometimes there are disagreements among godbrothers, and someone may say things that are avaiñëava. One day, Upendra feels he has been offended by remarks made by some of his godbrothers. Disturbed by the incident, he approaches Çréla Prabhupäda to reveal his heart. “Swamiji, I don’t think I should offer obeisances to some of my godbrothers. Since I’m angry at them, it won’t be sincere. If I wait until I feel differently, then I won’t be a hypocrite.” “Offering obeisances,” Prabhupäda replies, “and recognizing that your godbrother is part and parcel of Kåñëa even when you are angry and do not feel like it, is real obeisances and real humility.” Prabhupäda’s words enter deep into Upendra’s heart. Therafter, he makes sure to always offer obeisances to all his godbrothers. Prabhupäda keeps his ISKCON going by constantly inspiring his young followers. They reciprocate his love with their own feelings of appreciation, but he never accepts their praise on his own account. By his genuine humility they are guided into selfless loving service. I am so much grateful to you for your kind sentiments for me. It is all Kåñëa’s Grace that He has sent such nice assistants to me, for executing the mission of my Spiritual Master. Personally, I am non-entity; I have come here on the order of my Spiritual Master, and he has kindly sent you all boys to assist me. So whatever is being done, there is no credit for me, but all the credit goes to my Spiritual Master, because he has arranged everything, and I am simply to abide by his order . —Letter to Brahmananda, October 16, 1968

Many students have been coming to the classes and begin taking an interest. They invite Prabhupäda to give a talk at the University campus one Sunday afternoon, and about forty students attend. After the talk everybody is invited to return to the temple for the Love Feast, where three newcomers will receive initiation as part of the program. The temple room is packed to capacity. Prabhupäda begins the initiation by explaining that the material world is a place where there is no shelter. He gives the example that President Kennedy was assassinated in his own country. Even he couldn’t find protection. He stresses the great need for Kåñëa consciousness in today’s world. Whatever qualifications or dis-qualifications we may have, chanting 162

Hare Kåñëa will make our lives successful. When our love for Kåñëa becomes prominent, we will love everyone else automatically, and our lives will become perfect. “As many of our students are initiated, so some of our students are going to be initiated this evening. Initiation means the third stage of joining this movement. The first stage is çraddhä, a little faith. Then, if he becomes a little more interested, he comes to the classes. The first stage is automatic sympathy for this movement. The second stage is joining or associating with our activities. And the third stage is the initiation, which means the beginning of activities, how one can develop Kåñëa consciousness to the perfectional state. That is called initiation. Then the fourth stage will be, one who is initiated, he follows the rules and regulations and chants Hare Kåñëa and gives up all misgivings. “What are the misgivings? We ask our students to refrain from illicit sex life, non-vegetarian diet, intoxication, and gambling—these four things. So ordinarily these four things are very prominent, but these students who take initiation and follow the chanting, they very easily give up these four things. That is the fourth stage. The fifth stage is then he becomes fixed up. Then gradually increasing, always thinking of Kåñëa, to the perfectional stage where he loves Kåñëa cent percent. This is the process. So this initiation means the third stage of Kåñëa consciousness.” The new initiates are Çrémati, Vilas Vigraha, and Viñëujana’s cousin, Revaténandana, who joined in San Francisco and came up to Seattle with the saìkértana party. Madhudviña reads the ten offenses to be avoided while chanting the Holy Name, and Çréla Prabhupäda gives final clarification and instruction to the novitiates. “From this day,” he explains, “your account—past life, all sinful activities—is now adjusted. Closed. It is finished. Now because by chanting Hare Kåñëa you can finish your sinful activities’ reaction, that does not mean that you will repeat. ‘Oh, I shall commit sinful activities and I shall chant. It will be adjusted. The balance will be nil.’ No, not like that. Don’t commit that. Whatever is done is done. No more. Now there should be pure life, no illicit sex life, no intoxication, no gambling, and no meat-eating. Finished now. It is not that, ‘Oh, I am chanting 163

Hare Kåñëa, let me go to the hotel and take some meat.’ No. Then it will be a great sin. Don’t do that. Then the chanting of Hare Kåñëa will not fructify if you commit offense. “You should always remember that näma cintämaëiù kåñëaç caitanyarasa-vigrahaù. Kåñëa and Kåñëa’s name are nondifferent. As soon as you chant Hare Kåñëa, that means Kåñëa is dancing on your tongue. You should be careful in that way. Just like you offer so much respect to your spiritual master as soon as he is present, so if Kåñëa is present on your tongue how much careful you should be? “While you are chanting we should hear also. That is meditation. Hare Kåñëa—these two words—Hare Kåñëa, you will hear also. If you hear, then your mind and your tongue both captivated. That is perfect. Therefore meditation. The first-class yoga. Hearing and chanting. “The whole process is that we are going to transfer our love from matter to God, bhakti-pareçänubhava-viraktir anyatra syät. If you actually develop love of Godhead, then naturally you forget all this material nonsense. With the progress of Kåñëa consciousness you forget the socalled ‘material nonsense’ enjoyment. This is the test. Progress means that you will minimize your material attachment for sense gratification. Chant Hare Kåñëa.” The three novitiates gratefully accept their beads from Prabhupäda’s hand and offer their obeisances one by one to the cheers of the assembled devotees and guests. Early the next morning, Prabhupäda receives a telegram from India that his godbrother Bhakti Prajnana Keçava Mahäräja passed away two weeks earlier. He at once requests all the devotees to gather in the temple room. Some are thinking, “What happened? What did we do?” Prabhupäda begins by narrating how his Guru Mahäräja had encouraged him through one of his godbrothers. “One has to accept the renounced order from another person who is in renounced order,” he explains. “So I never thought that I shall accept this renounced order of life. In my family life, when I was in the midst of wife and children, sometimes I was dreaming that my spiritual master was calling me, and I was following him. When my dream was over, I was 164

a little horrified. ‘Oh, Guru Mahäräja wants me to become sannyäsé. How can I accept sannyäsa?’ At that time I was not feeling satisfaction to give up my family and become a mendicant. At that time it was a horrible feeling. Sometimes I was thinking, ‘No, I cannot take sannyäsa.’ But again I saw the same dream. So in this way I was fortunate.” As Prabhupäda speaks, his voice becomes choked up. “My Guru Mahäräja pulled me out from this material life...I have not lost anything. He was so kind upon me...I have gained. I left three children…I have got now three hundred children.” He begins to weep. After a long silence he regains his composure. “So I am not the loser. This is a material conception. We think that we shall be the loser by accepting Kåñëa. Nobody is the loser. I speak from my practical experience. I was thinking, ‘How can I accept this renounced order of life? I cannot accept so much trouble.’ But I retired from family life. I was sitting alone in Våndävana, writing books. So my godbrother, he insisted, ‘Bhaktivedanta Prabhu...’ This title was given in my family life. It was offered to me by the Vaiñëava society. So he insisted, not he insisted, practically my spiritual master insisted through him, that ‘You accept.’ “Because without accepting the renounced order of life, nobody can become a preacher. So he wanted me to become a preacher. So he forced me through this godbrother, ‘You accept.’ So unwillingly I accepted. And then I remembered that he wanted me to go to the Western countries. So I am now feeling very obliged to this godbrother, that he carried out the wish of my spiritual master and forced me to accept this sannyas order. “So this godbrother, His Holiness Keçava Mahäräja, is no more. He has entered Kåñëa’s abode. So I wish to pass a resolution of bereavement and send it to them. I have composed one verse in this connection in Sanskrit. So you all present, you sign this. So I wish that you all sign this, and I’ll send it tomorrow by air mail.” Prabhupäda signs and then passes it around for everyone else to sign. Resolved that we, the undersigned members and devotees of the 165

International Society for Kåñëa Consciousness Incorporated, in a condolence meeting under the presidency of His Divine Grace A.C. Bhaktivedanta Swami, today the 21st of October, 1968, at our Seattle branch, express our profound bereavement on hearing of the passing of His Divine Grace Om Visnupada Çré Çrémad Bhakti Prajnana Keçava Gosvami Mahäräja, the sannyas guru, preceptor of our spiritual master, on October 6th, 1968, at his headquarter residence in Nabadwip, West Bengal. We offer our respectful obeisances unto the lotus feet of Çré Çrémad B.P. Keçava Gosvami Mahäräja with the following verse composed on this occasion by our spiritual master:

vairägya-vidyä-nija-bhakti-yogam apäyayan mäm anabhépsu andhäm çré-keçava-bhakti-prajïäna-näma kåpämbudhir yas tam ahaà prapadye

The next day the saìkértana party is ready to get on the road. Prabhupäda’s stay in Seattle has come to a close. Çrémati has been going out every day with the party and also wants to leave with them. Tamal Kåñëa is unsure. He doesn’t want an unmarried woman traveling with the brahmacärés, even though she is ten years older, about the same age as Jayänanda. “I’ve already been married,” she explains, “and have three kids. I’ve left them in the care of my mother, so I’m free to travel.” Tamal is not convinced. “Look, having three children, already I’m out of the running, for whatever. I’m not a threat.” Tamal is still ambivalent about the plan. Everybody likes Çrémati, but it’s too risky. “Why not ask Çréla Prabhupäda before making up your mind?” It’s her trump card. “Good idea,” Tamal agrees. Prabhupäda is not against the arrangement. He also wants to 166

encourage his female disciples to take an active role in devotional service. “If some girl wants to go, then she may marry somebody. That will be nice. Of course, in your country there is no such restriction if unmarried girls go with you. But if she is married, that is better. So you make your choice in that way. So she is going?” “She wishes to go,” Tamal explains. “I told her, ‘So you have to get married.’ And she just said, ‘Oh, I have been married. I just want to marry Kåñëa now.’” “That’s nice,” Prabhupäda exclaims, laughing. “That is very nice. Yes. If one gets Kåñëa actually he or she forgets everything. That is sure. Yaà labdhvä cäparaà läbhaà nädhikaà manyate tataù. (Hari-bhaktisudhodaya 7.28, found in Caitanya-caritämåta, Madhya 22.43) My dear Lord, I am now fully satisfied. That is the preaching we are making.” Çrémati is happy to hear that she can join the traveling party. She may be the only female, but she doesn’t feel uncomfortable because the mood is family. After lunch, the party heads up north towards the Canadian border where two devotees are trying to maintain a temple in Vancouver. This party is the forerunner of the traveling book distribution parties that will soon crisscross the North American Continent. But they only spend one day in Vancouver because Prabhupäda had asked them to meet him in Los Angeles. They rush down to California so they can help make comfortable arrangements for his arrival. Jayänanda drives the whole way, stopping only to take a little rest when he becomes too tired. After more than twenty-four hours steady driving, Jayänanda pulls off Interstate 5 onto the Hollywood Freeway. These are the last few miles of the journey. Dayänanda and Nandaräëé have rented a storefront right on busy Hollywood Boulevard. Because of its popular location, the area will be perfect for preaching. Crowded in the back of the commercial van devoid of windows, everyone is exhausted but elated, knowing that they will soon be at their destination. At last Jayänanda parks the vehicle, and everybody jumps out of the 167

van in their wrinkled dhotis. Now they are able to stretch, shake off the lethargy and soak up the energetic rays of the warm California sun. Carrying sleeping bags, mrdangas, pots and pans, and other belongings into the empty storefront space, they present a stark contrast to the Hollywood scene. The Los Angeles temple is an ideal spot for saìkértana. Located on the ground floor of an old office building, down the street from Graumann’s Chinese Theater, the former showroom is a large wide-open space with huge wall-to-wall picture windows on both sides of the doorway. Dayänanda had explained that he was going to open a yoga center, so the landlord thinks he will be teaching postures and silent meditation. Nandaräëé has worked hard to make the storefront neat and clean, but it is not yet a temple. After a quick shower and change of clothes, the devotees are enthusiastic to go out on saìkértana. Right outside the front door is the best saìkértana spot in LA. Within minutes, Viñëujana is leading an ecstatic kirtan down Hollywood Boulevard, while Çrémati and Nandaräëé distribute BTGs and invite people back to the storefront for their first evening program. Tamal Kåñëa: At night, with all the offices closed, our brightly lit, ground-floor temple room was like a Hollywood stage set, and the constant flow of people strolling down the boulevard would stop, spellbound, staring at the most unique sight they had ever beheld, many pressing their faces against the large showroom window, trying to get a better view. Çrémati devé däsé: I remember Viñëujana at that temple on Hollywood Boulevard leading kirtans. He would always be playing mådaìga and dancing on his toes. Through the whole kirtan he’d never come down on his heels. We had kirtan until one or two in the morning on Hollywood Boulevard. We’d go on for hours. Madhudviña: Viñëujana would go out every day on the street and chant, and he would always keep it going. He’d wear these cotton 168

work gloves and he would tape these little cardboard pellets to his finger tips with black electrician’s tape on both hands. That’s the way he’d be able to play the mådaìga for six to eight hours a day without his fingers splitting and bleeding. He would also play the tamboura. He was the only one that could actually keep it in tune and sing with it. Prabhupäda arrives the next day. He will spend a few days in a palatial hotel that looks like a white castle. Situated on a nearby hill, it was previously the home of an old actor. His room is fully furnished, with an attached kitchen. Dayänanda has done an excellent job making arrangements. The brahmacärés quickly get to work turning the storefront into a proper temple. They purchase large burners and put a kitchen in the back behind a curtain. Now they can start cooking it up. The Jagannath Deities from the old West Pico Boulevard temple are installed on a provisional altar, and the devotees begin regular offerings. When Prabhupäda comes to give the morning class, he is very impressed with the location right on busy Hollywood Boulevard. The storefront is very modern and clean, so Prabhupäda is very happy as he takes his seat on a pillow on the floor. As businessmen and secretaries rush by on their way to work, they look through the picture windows to see a timeless ritual being performed, disciples hearing ÇrémadBhägavatam at the lotus feet of their guru.

Los Angeles – November, 1968 As the saìkértana party becomes purified by chanting eight hours every day, the results increase. Almost immediately they set a new record for one day—distributing 175 copies of Back To Godhead and collecting $130 in donations. (Letter to Mukunda, November 3, 1968) But there are also setbacks. The police try to restrict the party’s movement. Tamal and Jayänanda visit the Hollywood police station. After hearing their story, the Sergeant agrees that part of the duty of the police is to protect religious people like the devotees. 169

“If you can just keep the crowds moving, then you have every right to chant on the street,” he concludes. Soon there is a problem with the landlord. The other tenants complain about the loud kirtans morning and evening. They are also upset about the pungent odors emanating from the makeshift kitchen. Now that the brahmacärés have arrived, the landlord feels he’s been had. This is not yoga postures and silent meditation! One day Revaténandana makes a particularly heavy chaunce. The kitchen is quickly filled with smoke. The rear window is usually open to clear the air, but as the smoke bellows out to the floors above, it also enters into the duct system of the building’s air-conditioning unit. Soon people on the upper floors begin coughing and choking. Someone thinks there’s a fire and sounds the alarm. The building is evacuated as firemen quickly arrive in response to the call. “You guys gotta go.” The landlord is furious. “If you don’t go, you’re gonna lose your deposit. I can afford a lawyer; you can’t.” The devotees are helpless to protest. Within twenty-four hours, he returns their $450 deposit, and the LA devotees are evicted to join the homeless. With nowhere to go, they camp out on Hollywood Boulevard, accompanied by Lord Jagannath, the pots and pans, rice, dahl, and Prabhupäda’s books. They ask every passerby for help, without success. Several hours pass. No one is interested to help. Suddenly, a little old lady walks up with her pet dog. “Hello boys, what’s the matter with you?” From her accent she’s an English lady. “Oh, we just got evicted.” “Then come and live with us.” Without even being asked, she volunteers to help. The devotees are jubilant and most of them accompany her to her home, where she lives alone with her three dogs. It is immediately obvious the place needs a good cleaning. It takes three days to clean the entire house and make it livable. Meanwhile, the Deities and temple paraphernalia are taken over to stay with Prabhupäda. He has moved to a little apartment where the devotees meet, cramming into one small room for kirtan and darshan. 170

Tamal Kåñëa brings the English lady to meet their spiritual master, although she has no spiritual inclinations. She is a kind and simple woman who curtsies before Prabhupäda. Appreciating how much she has helped the devotees, Prabhupäda is very gracious in thanking her for her kindness. Prabhupäda directs Tamal Kåñëa to find a house for the saìkértana party. They must continue preaching to maintain themselves, and their responsibility is to increase Kåñëa consciousness in the area. Dayänanda will try to locate a permanent facility for the temple. The saìkértana party finds a cheap place in a Spanish area, La Palma, right beside the notorious Watts district. Watts is part of the Black Channel, a 72 square-mile area that houses 90% of Los Angeles County’s 600,000 blacks. This is the hard, unchanging ghetto, a traditional portal for blacks migrating to Los Angeles. Few of its people are native Californians. Of the 1.5 million blacks who fled the South in the ’60s, one out of four went to California. On August 11, 1965, Watts had exploded into five days of violence after a black high school dropout was arrested by white cops for drunken driving. Savagery replaced harmony with nightmarish abruptness. One evening white Angelenos had nothing to worry about but the humidity, the next, marauding mobs pillaged, burned, and killed, while 500 policemen and 5,000 National Guardsmen struggled vainly to contain their fury. Hour after hour the toll mounted: at week’s end, 35 dead, 900 injured, 1,700 arrested, and property damage well over $100 million. Three years later, all signs of the violence are gone, and most of the area has been rebuilt. Although Watts is a slum, there are no rows of multiple-story tenements or concrete canyons. Its streets are generally broad, occasionally tree-lined, and bordered by dusty lawns. Its dwellings are mostly frame and stucco houses. But in the small rented houses and apartments four and five families are often crowded together. Children are left alone while parents work. Youths roam the streets seeking relief from the monotony of daily life, trapped by their own ignorance and drowning in frustration. The people distrust the police and the police distrust the people. They move in a constant atmosphere of hate.

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Undaunted and with full faith in Guru and Kåñëa, the devotees move in. Çrémati is still traveling with the men and moves in as well. They feel safe with her—being older and having already had children—so she gets a lot of leniency. At first she spends the night in the van while the brahmacärés stay in the Spanish stucco house, but the next day she discovers a little mother-in-law cottage out back, in the garden, and relocates there. Every day the party drives out to Hollywood for saìkértana. With no temple and devotees spread out in different locations, Prabhupäda gives class every evening to maintain the preaching mood and keep everyone enthused. Jayänanda drives up to his apartment to bring him to wherever the program is being held. On Sunday afternoons they have the Love Feast in Griffith Park. They arrange programs with favorable people they meet on the street; sometimes in their apartment, sometimes in someone’s backyard, and sometimes in an old garage. The garage is offered by a businessman whom Tamal meets on saìkértana. He has taken up chanting Hare Kåñëa and stopped his habit of smoking two-and-a-half packs of cigarettes a day. He invites the devotees to hold kirtan in his oversized garage, which can accommodate fifty people. They fix a date and Prabhupäda is brought over to speak. Jaya Gopal waits outside the closed garage door ready to blow his conchshell when Prabhupäda arrives. Inside, the devotees have cleaned everything up, put down carpets and prepared a vyäsäsana. There are lots of flowers, and incense burns everywhere. Devotees and guests sit on the floor on brightly colored cushions waiting for Prabhupäda. At the sound of the conch, the big garage door lifts as if a big car is about to enter, and there is Çréla Prabhupäda, small in stature, humble, and standing alone. He comes in, takes his seat, and begins kirtan. The lecture is from Brahma-samhita, text 29, and Prabhupäda elucidates on the description given of the spiritual world, where every house is constructed of cintämaëi stone, where the trees are all desire trees, and every woman is a goddess of fortune. “But there is so much attraction for Kåñëa kirtan that both men and women forget anything of sex life. It is so nice, so attractive, that they 172

have no more attraction for sex life. There is embracing, there is kissing, everything is there, but there is no sex life because they have got another thing, paraà dåñövä nivartate—so sublime, so sweet, so transcendental that they are simply absorbed in Kåñëa thoughts. That is the perfection of Kåñëa consciousness.” After a brief description he calls for questions. Viñëujana is the first to ask. “We pray to the spiritual master. There’s a verse that the spiritual master is receiving benediction from the ocean of mercy. Is the mercy that’s always extended to the fallen souls the opportunity to serve Kåñëa, and is that where all the bliss comes from also?” “Yes,” Prabhupäda confirms. “Just like the sunlight. Sunlight is free. It is open for everyone. But if you block your room, you don’t like to see the sunlight, so how the sunlight can help you? You have to come to the open sunlight. Then it is free. You can enjoy. Similarly Kåñëa’s mercy is open. It is not that Kåñëa’s mercy is somewhere very prolific and somewhere it is very miserly. No. It is everywhere the same, but it is the recipient who can receive Kåñëa’s mercy. So persons who are in love with Kåñëa, they can receive Kåñëa’s mercy very profusely. Otherwise, Kåñëa’s mercy is open for everyone. But if you place stumbling blocks in understanding Kåñëa... Just like the yogis, the jïänés, they like to speculate. Kåñëa says, ahaà sarvasya prabhavo, I am the source of everything; mattaù sarvaà pravartate, there is nothing superior or greater than Me. But these people will still speculate to know. So what Kåñëa can do? Here is Kåñëa, here is the Supreme Absolute Truth, presenting Himself, showing Himself, exhibiting Himself, and everything is there complete, but still, they will not…Just like owls, as soon as there is daytime, they will hide. They are determined not to see sunlight. So these rascals, they will not see Kåñëa. So what Kåñëa will do? “Kåñëa will never force because He has given you independence. He will not touch upon your independence. What is the meaning of independence? If I give you something and if I take it away, then what is the meaning of giving it? When I have given you, it is your property. So Kåñëa has given you independence. So you can misuse your independence. “So everything is there, but I am thinking otherwise. I am hiding 173

from the sunlight. Sunlight is profuse, it is everywhere. The same sunlight in the northern portion of the earth, is not so prominent, and in the southern portion it is very prominent. Does it mean the sun exhibits very prominently in some portion of the earth, and in some portion of the earth not? No. It is the condition of the place that sunlight is not seen. So according to Vedic literature, places which are always overcast with clouds, no sunshine, they are condemned places. The people there are considered sinful, where there is not much sunshine. Nature’s law. There will be less sunshine. “Similarly, those who are sinful cannot understand Kåñëa. That is stated in the Bhagavad-gétä. One who is completely liberated from all sinful activities, yeñäà tv anta-gataà päpaà janänäà puëya-karmaëäm, persons who have simply acted piously, te dvandva-moha-nirmuktä, they become free from the duality, bhajante mäà dåòha-vratäù, and accept Kåñëa with firm faith and devote their lives for His service. Kåñëa consciousness is not for ordinary persons, but if one sees that, ‘My other brother is in Kåñëa consciousness, he is enjoying, let me also,’ then immediately he becomes fortunate. If he has got little sense. It is very difficult, but very easy also. ‘Let me take to Kåñëa.’ Just like Kåñëa says, bahünäà janmanäm ante jïänavän mäà prapadyate; after many, many births of cultivation of knowledge, when one is fully in knowledge, then he surrenders unto Me. And sa mahätmä sudurlabhaù; such kind of great soul is very rarely seen. “Now if you are intelligent, if you can understand that simply by surrendering, one becomes a very great soul and they are very rare, why not surrender immediately? That is intelligence. If this is the process of highest perfection, why not do it immediately? So Caitanya-caritamrta says, kåñëa yei bhaje sei baòa catura. Only the first-class intelligent man can become Kåñëa conscious—not the rascals and fools. They cannot. A little intelligence is required. So it is very easy, but it is very difficult for rascals and fools. “Now, why I am saying rascals and fools? I am not saying, Kåñëa says. Avajänanti mäm müòhäù; müòhä means rascals and fools; mänuñéà tanum äçritam paraà bhävam ajänanto mama bhüta-maheçvaram. These rascals and fools, they do not know what is the background of my 174

personality. They do not know. So it is by fortune, good association. But this fortune can be immediately achieved by association of devotees of Kåñëa. Therefore we have formulated this Society for Kåñëa Consciousness. If anyone joins this Society, very quickly he will become Kåñëa conscious, without any previous qualification, simply by association and trying to follow the principles. “So Kåñëa is open for everyone as the sunshine is there for everyone, but we have got independence. If we like, we can go to the sunshine, or we may block our room and windows and keep ourselves in darkness. So Kåñëa’s mercy is for everyone, not for a particular person. But a special mercy is for those who are engaged in Kåñëa consciousness; samo ‘haà sarva-bhüteñu na me dveñyo ‘sti na priyaù. He is not envious of anyone, neither somebody is especially favorable. But He says, ye tu bhajanti mäà pritya; ‘one who engages in My service with love and affection, I am especially inclined to him.’ That is natural. The father loves the child, the child loves the father. If many children are playing in the street and there is some accident, if the father goes and protects his own child, neglecting other children, that is not his fault. That is natural. Similarly, one who is engaged in Kåñëa’s service with faith and love, for him there is a special attention. That is not partiality, but that special favor is there.” Govinda däsé fearlessly raises her hand. “Suppose someone is firmly convinced that Kåñëa consciousness is the only thing that will save him, but yet he still has inclinations toward material activity. Will Kåñëa force him, in this case, to become completely surrendered?” “Yes. He puts the devotee in such a way that he is obliged to become fully Kåñëa conscious. Naturally, because we are materially associated for so many lives, even though we are trying to become fully Kåñëa conscious, our material attachments sometimes drag us, but if we are very strongly Kåñëa conscious, this attachment will be taken away by Kåñëa. That is mentioned in Çrémad-Bhägavatam: yasyäham anugåhëämi hariñye tad-dhanaà çanaiù. I have personally that experience. I was not inclined to come to this line, but Kåñëa has forced me. That is a special favor. I am now understanding. So Kåñëa is very intelligent. If we foolishly want something other than Kåñëa, He makes us forgetful of 175

such nonsense. That is Kåñëa’s special favor.” Madhudviña voices a personal concern that everyone has in mind. “Prabhupäda, how may a brahmacäré channel his sex desire in serving Kåñëa? That energy that he can’t control which is going into his sexual desire, how may he channel that and use that energy for Kåñëa?” “Sex desire is not unnatural,” Prabhupäda explains. “You can utilize your sex desire for Kåñëa’s service. You can produce Kåñëa conscious children. So we don’t prohibit. Our process is that everything should be in the service of Kåñëa. The others, they are producing children like cats and dogs. If you produce Kåñëa conscious children, the face of the world will change. So sex desire is not unnatural. “Just like to become hungry. Hungry means healthy. But it is the thing you are eating that will be considered whether you will keep yourself healthy or you will become diseased. But if you feel hunger that is not unnatural. Similarly, if you feel sex desire, that is not unnatural, but you have to utilize. That is restraint of the çästra. So Kåñëa says in the Bhagavad-gétä, the regulative way of sex life is Myself. “So sex life is not condemned, but one should know that, ‘Why I shall use my sex life?’ If it is used for Kåñëa’s purpose, then I shall use. Otherwise, I will not. That is Kåñëa consciousness. Just like Vasudeva and Devaki, in their previous life, after marriage they began to prosecute tapasya, ‘If we can get Kåñëa as our child, then we will have sex life. Otherwise, not.’ So for many thousands of years they underwent tapasya, and Kåñëa came, ‘So, all right, then I shall become your child.’ “Pitä na sa syäj janané na sä syät. The Bhagavat says that one should not become a father, one should not become a mother, one should not become a spiritual master, one should not become a friend, one should not become a husband, who cannot deliver his dependent from the impending clutches of death. You see? Na mocayed yaù samupetamåtyum. This life and death, perpetual change of body, this is going on. 8,400,000 species of life, and people are suffering. The living entities are encaged and suffering. “So a Kåñëa conscious father and mother should be determined that we shall beget children in such a way that this life will be the end of his 176

change of body. This life he will be liberated. That’s all. That is Kåñëa conscious sex life. I shall take care of my children in such a way that he will never come back again in the womb of a mother. He’ll be liberated. You can produce hundreds of children like that. That is Kåñëa’s service. That is Kåñëa consciousness. There is nothing unnatural in Kåñëa consciousness. Everything is natural. So chant Hare Kåñëa.” After Prabhupäda’s clarification of this point, the devotees are relieved. They understand that Kåñëa consciousness does not mean repression. Marriage is natural, and sex life within marriage for Kåñëa’s service is also natural. However, by chanting the mahä-mantra, one will develop a higher spiritual taste and will no longer be attracted to bodily sense enjoyment.

With so much street saìkértana every day, devotees invariably attract interested people on a regular basis. These are people who are generally disturbed about the situation in America at the height of the Vietnam war. They return with the brahmacärés to Watts after seeing the chanting party with kartäls and mrdangas. Even though they know nothing about the movement, they realize that it engenders something that is very attractive. Viñëujana runs the new devotee program, instructing the recruits how to put on a dhoti, how to put on tilak, and how to chant on beads. It’s a tough job, but he enjoys it. Madhudviña: Viñëujana used to have a squirt bottle, to refresh the devotees when they would nod off on the way to saìkértana. Inevitably, someone would begin to nod off, and Viñëujana would give him a little squirt, “Jäyate.” He used to say “Jäyate.” He would make up these songs like, “Keep your eyes on the pure devotee, jäyate, jäyate.” When you look back on it, you can say whatever, but it was celestial. It might not have been scripture, but it was coming from his heart. He had a genuine feeling of love for Prabhupäda. He might have had a romantic outlook towards the spiritual world and 177

Caitanya Mahäprabhu, but the devotion was there, even if it hadn’t taken complete form and siddhänta yet. None of us really had much philosophical depth; we were just into chanting. We read Prabhupäda’s books, but there weren’t that many back then. The brahmacärés live a Spartan life in the Watts house. As the treasurer, Madhudviña walks to the local bank every day, carrying a strongbox full of coins. With his bead bag on one hand, he constantly chants, Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare. Many jobless black youths hang out along the street. They see him regularly and check him out, paying particular attention to the strongbox. But they are very suspicious about the bead bag. “Hey man, dig this bald-headed dude, comin’ down the street again.” “Must be packin’ a heater in that bag.” “Don’ mess with him, man. Gotta be some kinda set up, ya know.” Giving Madhudviña a wide berth, they let him pass by without incident. In her little cottage out back, Çrémati begins making dolls and puppets. Viñëujana had discovered this talent back in Seattle and had inspired her to use it in devotional service. On the road down to Los Angeles they had endless discussions about it in the back of the van. Now Prabhupäda has requested her to make a baby Kåñëa, and she offers him a beautiful Kåñëa doll. Charmed by Kåñëa’s beauty, he asks Viñëujana to make a daily offering of hot milk for baby Kåñëa and gives him mantras to chant during the offering. Viñëujana is very eager to offer the milk and swing the cradle that baby Kåñëa lies in. He becomes very attached to doing this little ceremony in the back cottage, where baby Kåñëa lives with Çrémati. His natural tendency for Deity worship first begins to blossom with this beautiful Kåñëa doll. Çrémati needs supplies to make puppets, and Viñëujana brings whatever she requests. From the secondhand stores he brings back secondhand dolls. Together they begin making puppets. First they take the dolls apart, taking off their heads, hands and feet. Then they fashion bodies made of cloth. Viñëujana designs an ingenious stick maneuver apparatus with attached wires that will become the arms. The hands fit 178

onto the wire arms, and on the top is a spring where the head fits. In this way the head bounces and the arms move up and down. On Thanksgiving Day, a big event is held in Griffith Park, with groups such as Green Peace distributing free food to the needy. The devotees also go to the park to chant and have their Love Feast. But when the brahmacärés return later in the evening, they find the whole house is empty. Thieves had broken in while they were out and picked the house clean. Everything is stolen, sleeping bags, tape recorders, pots, pans, food. Gone also is Tamal’s brand new Olivetti portable typewriter and an expensive sewing machine belonging to Silavati. It’s almost as if they have been moved out. Luckily there was no money around the house, so it’s not a total disaster. Çréla Prabhupäda is informed of the theft, and he instructs them to never leave the house unattended. “So we have to take care. What can be done? Now you should be very careful, and somebody must remain there always.”

December, 1968 In the final month of 1968, Prabhupäda takes many giant steps forward in his progressive march to defeat the forces of illusion. ISKCON now becomes firmly established. The first major step is the acquisition of superior temple facilities in both Los Angeles and New York. But while the Watts house is still the only place the devotees can call their own, Prabhupäda performs a fire sacrifice there, initiating several devotees. Before the ceremony begins he notices Jayänanda. “Jayänanda looks like Çré Caitanya Mahäprabhu,” he chuckles. “Yes. He was tall and stout and strong, Caitanya Mahäprabhu.” Jayänanda is a big man with big shoulders, but he’s so naturally humble that he blushes beet red when Prabhupäda compliments him.

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After weeks without a temple, Dayänanda finally locates an empty church at 1975 South La Cienega Boulevard. Prabhupäda is eager for a center in Los Angeles, and Dayänanda is eager to show him the property and get his approval. Although it is just an old wooden church in dilapidated condition, Prabhupäda’s eyes immediately light up, recognizing the possibilities for a temple. The building is set back about fifty feet from the street, with a center walkway and unkempt lawns and trees on either side. From the main entrance they enter a large chapel with a high-vaulted ceiling, large expansive windows, and a stage at the far end just perfect for an altar. A second equally large room, without the lofty ceiling, is suitable as a prasädam hall. There are other fairly substantial rooms, two offices, two bathrooms, and a decent kitchen. Touring the premises with Dayänanda, Prabhupäda becomes convinced. “Yes. I want this for our temple.” The rent is $500 per month and may be too expensive for their present budget, but he is willing to take the risk and tells Dayänanda to close the deal. There will be enough room to accommodate hundreds of guests as well as to house the devotees comfortably. The building is self-contained, so there won’t be any tenants complaining about loud kirtans. With minor modifications this will be ISKCON’s most impressive facility. Dayänanda negotiates a lease agreement, bringing the rent down to $400 a month for the first year. Prabhupäda takes Tamal Kåñëa around to show him the site. He asks Tamal’s opinion about the proposed new temple. Tamal is impressed. This is definitely a step up. “So, how much you will contribute for the rent, from the saìkértana party?” Tamal is taken aback. He wants the saìkértana party to remain independent from the temple. He prefers to maintain their separate existence in the Watts house, considering themselves as Prabhupäda’s personal traveling party. There were discussions about going to Europe as the World Sankirtan Party, and he has been saving money from the daily collections in a special account for just this purpose. The temple is just a concern for the local devotees and the temple president, Dayänanda.

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“We can only give $100 a month Çréla Prabhupäda,” he answers reluctantly. Accepting that, Prabhupäda pledges the difference from his book fund. Understanding the mentality of his neophyte disciples, Prabhupäda knows he has to bring them to a higher level of consciousness. A few days later he calls Tamal in for another talk. As they walk around the complex, Prabhupäda explains that this new facility offers a great potential for spreading Kåñëa consciousness in Los Angeles. But it will require expert management. “Why don’t you move into this temple and take responsibility? Now is the proper time for you to move in and organize things here with your party. This will be a real challenge.” “But Prabhupäda, you said that you wanted us to go to Europe and all over the world.” Tamal is hesitant. He is unwilling to give up his dream of traveling as Prabhupäda’s personal entourage. “If we move in here...” “No, no. This will be just for a short time,” Prabhupäda reassures him. Tamal is left with no other choice but to accept the proposal. The brahmacärés relinquish the Watts house and move into the church. Their first service is to transform the church into a temple. Tamal Kåñëa: Now, instead of mrdangas and kartäls, we wielded brooms, paint brushes, and hammers. Within days, the building began to take on the atmosphere of a regular ISKCON temple. Every room was given a fresh coat of paint, and in the main chapel an altar was constructed over the stage. The different rooms are allocated and arranged to suit the purposes for which they are intended. Two larger rooms become the brahmacäré and brahmacäréné quarters, respectively. The three alcoves off the prasädam hall are converted into an art studio for Muralédhara, a sewing room for Silavati, and a work room for Çrémati to make dolls and puppets. Nara-Näräyaëa: begins to craft a beautiful vyäsäsana, while a special room is prepared for Çréla Prabhupäda’s personal use. A beautiful sign is put up on the front lawn advertising the Sunday feast. When the renovation is complete, Prabhupäda is brought to the 181

temple and taken on a tour. All the devotees follow him around as he inspects every detail. Everything is neat and clean. There are proper brahmacäré quarters, brahmacäréné quarters, a well-equipped kitchen, a huge temple room, a prasädam dining hall, and his personal darshan room. He is satisfied to see the effort the devotees have made to use the facility properly. Jayänanda is very happy moving into the new temple. He begins tidying up the lawns on either side to give the place a beautiful first impression. Then he goes out and gets a donation of 108 rose bushes and four highly fragrant gardenia shrubs. He plants the roses and gardenias along the graceful walkway leading up to the front door. Soon they will provide colorful flowers for offering to Kåñëa. Assuming the service of custodian, he takes care of the temple and maintains the grounds. He also takes special care of devotees as well. When a young mother arrives with her son, Jayänanda ensures that they feel right at home. Labangalatika devé däsé: I met Jayänanda at the Los Angeles temple. I was a new devotee, just a few days in the temple, and we were cooking gulabjamuns for the Sunday feast. I was just rolling them, not cooking. I remember he was a very big person and very friendly. He spoke to me directly just to make me feel at home. He asked me some questions. I was feeling very shy, and he told me that there was another English girl that Prabhupäda had initiated, who had gone home to her mother because she was so sensitive. He was very nice. He didn’t think that he couldn’t speak to me because he was a brahmacäré. Dvärakädéña: I was five years old. My name was Darwin, and Prabhupäda used to call me “little boy Darwin.” My mother and I had just moved from the Santa Fe temple. Jayänanda planted all those rose bushes at the temple, and the ground was all dug up. There were all these little clumps of grass with dried out mud at the root. I remember playing with him, throwing those up in the air like they were demons or something. Viñëujana was kind of like my elder brother or mentor while I was in Los Angeles. He was taking care of me, and he was the first person 182

to shave me up. He was teaching me how to paint, and we went to the store a few times to get paints. On the disappearance day of Çréla Bhaktisiddhänta Sarasvaté Öhäkur, as Prabhupäda is about to begin the program in his newly refurbished La Cienega temple, he notices that Jayänanda is absent. All of a sudden, Jayänanda comes in and offers his obeisances. “Hare Kåñëa. Come on. I was thinking, ‘Where is Jayänanda?’ Now immediately he has come.” Everyone turns to see Jayänanda, in his usual humble manner, bringing an enormous tiered cake intended for Çréla Bhaktisiddhänta Sarasvaté Öhäkur. The devotees gasp in wonder, and Çréla Prabhupäda looks very pleased. He instructs Jayänanda to offer it directly to his Guru Mahäräja, adding, “Take care it may not fall down. All right.” This is a special rapport with the spiritual master. Jayänanda has imbibed the concept of devotional service so perfectly, and as a result, the devotees observe that Çréla Prabhupäda is always thinking of him. Everyone is happy, because they know that Jayänanda deserves this extra mercy.

Because devotees stay out on saìkértana until late at night, maìgalaärati at 4:30 AM has not yet been introduced and the morning program only begins at seven o’clock. Prabhupäda comes three nights a week to lead kirtan and give class. Before kirtan everybody crowds into his little room for darshan. During these intimate moments they ask personal questions and establish a closer relationship with their spiritual master. One evening, Prabhupäda singles out Tamal Kåñëa. “What time is it, Tamal?” “It’s six o’clock, Çréla Prabhupäda.” “It will never be six o’clock again. This moment has passed. You must take advantage of this opportunity.” By his personal association he awakens their appreciation and teaches the devotees everything they need to know to become Vaiñëavas, pure devotees of Kåñëa. 183

Recognizing Tamal Kåñëa’s organizational ability, Prabhupäda spends a lot of time training him in management skills. Tamal begins to think that he is getting special attention beyond that of the other devotees. Whenever the spiritual master detects false pride in a disciple he is always quick to rectify the anartha. Prabhupäda brings this up in a gentle way when Tamal brings over Muralédhara’s new painting of the Bhagavatam cover for approval. As Prabhupäda studies the painting, he begins to point out the different features of the creation for Tamal’s consideration. Pointing to Kåñëa, he describes how the entire creation is simply an expansion of Kåñëa’s energy. The unlimited Vaikuëöha planets are self-effulgent and eternal. Pointing to the corner where Mahä Vishnu is lying down on the Causal Ocean, Prabhupäda explains how millions of universes emanate from His pores during just one breath. Tamal Kåñëa: Prabhupäda said, “Each universe is filled with unlimited numbers of living entities who inhabit all of the planets and stars. One of these planets is our earth, and on this planet there are many continents. On one continent there is America, and in America there are so many big cities. Here is Los Angeles, and in Los Angeles there is a street, La Cienega Boulevard. On this street, among all of the buildings, is a temple of Lord Kåñëa. And in this temple there is one Tamal Kåñëa. He is there, and is thinking that he is very important.” Then Prabhupäda looked at me and smiled. He was showing me how unimportant I really was. The lesson was clear: no one had the right to become puffed up, no matter how important his position might seem to be. Nara-Näräyaëa: has been spending all his time carving and preparing a gorgeous vyäsäsana since the wonderful new temple deserves an equally wonderful seat for Prabhupäda. Everybody wants to offer him a seat worthy of his position as the representative of Kåñëa. They place it on the stage to the right of the Deity altar. When Prabhupäda arrives and is offered this grand seat, he is hesitant to accept it. Never has such an excellent vyäsäsana been offered to him before. His eyes fill with 184

tears, being visibly moved by his disciples’ offering of love. In a voice choked with emotion, he expresses his unworthiness to accept such an exalted seat but will accept on behalf of his Guru Mahäräja. The devotees are deeply affected to see this transcendental emotion in their spiritual master. But even this offering is not glorification enough. The New York devotees have also been looking to expand their facilities. Now they obtain a five-year lease on a grand three-story building on 61 Second Avenue. It was previously a tuxedo rental parlor, so it has many closets and large full-length mirrors which cover the walls. They write Prabhupäda that it is like a palace compared to the original storefront. Thus, two substantial temples are acquired within the same month. However, the acquisition of the two temples is just the first of several important steps for ISKCON and Çréla Prabhupäda that take place this month. The second major step forward is in book publication. In midDecember a case of books arrives from New York. At the evening class, a devotees hands Prabhupäda his newly published Bhagavad-gétä As It Is. Holding it up for everyone to see, Prabhupäda is pleased that ISKCON finally has its own Gita. A few days later two new BTGs are delivered. The first is issue twenty-one. The second is the first French language edition published by Janardan in Montreal. Prabhupäda shows great joy to see this magazine so beautifully produced, fulfilling his ambition to preach all over the world. It will have the potency to purify so many souls trapped within the French language and culture. Prabhupäda has already begun translating the Bhakti-rasämåtasindhu, which will be named Nectar of Devotion. In response to so many questions about the personality of Kåñëa, he is also preparing to write a summary study of the Tenth Canto of Çrémad-Bhägavatam. It will simply be entitled Kåñëa, The Supreme Personality of Godhead, and will be filled with stories and illustrations of Kåñëa’s pastimes. Now there are several ISKCON artists, and he encourages them to paint the many pictures of Kåñëa lélä that he desires. Teachings of Lord Caitanya is already being printed.

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Another major project is the establishment of gurukula, where boys and girls will get a proper Vaiñëava education. Prabhupäda is encouraged to see the devotee children take to Kåñëa consciousness so enthusiastically. He requests Hayagréva to take charge of the new gurukula project and set up the school in New Våndävana. Important news arrives from Rupanuga. He has been offered an accredited course teaching Kåñëa consciousness at the State University of New York at Buffalo. Prabhupäda considers it a “breakthrough for Lord Caitanya’s movement in the West.” He hopes the more intelligent students will come forward to take up the mission. He encourages Hayagréva to attempt a similar course at the University of Ohio. If students can learn about Kåñëa consciousness at the college level, it will be a great success for ISKCON. In New York another first is that Rädhä and Kåñëa make Their divine appearance in ISKCON. Çréla Prabhupäda has been traveling with small Rädhä-Kåñëa Deities, but now Rädhä-Kåñëa Deities are installed in the new temple on 61 Second Ave. A gorgeous abhiñeka ceremony is performed, following detailed instruction from Çréla Prabhupäda, and the photographs of the entire ritual appear in Back to Godhead, number twenty-two. Not all the news is bright, however. The San Francisco devotees are being harassed on saìkértana by the police. There have been ongoing problems since Tamal Kåñëa and Viñëujana left for LA. With the following letter, Prabhupäda establishes the standard for the future book distributors, who will travel and distribute literature, separate and distinct from the kirtan party. Chanting in the street chased by the police is not good at all. The best thing is to invite people in our temple and chant peacefully. If a person can sell from 7 to 12 magazines individually, there is no need of making a procession of chanters and thereby disturbing the police equilibrium. If you can sell Back To Godhead individually as proposed by you, and some copies of our books, like Bhagavad-gita As It Is, that will be a great success. There is no need of leading a procession of chanters for this purpose. —Letter to Cidananda, December 14, 1968

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On December 22, reporters are invited for a Press Conference to announce the opening of the Los Angeles temple. But by 7:00 PM, not a single reporter has arrived. The devotees are dismayed, but Prabhupäda ascertains the fault. Due to a lack of experience, they had scheduled the meeting for after working hours, when the reporters were off duty. Everyone is completely embarrassed. But not Çréla Prabhupäda. Instead, he records his “Manifesto of Kåñëa Consciousness,” which was intended as the press release. After the recording, Tamal Kåñëa approaches, “We have prepared a very large feast.” “That’s all right. You eat.” Prabhupäda humbly declines the invitation. “Prepare a large feast every day and chant every day and eat prasädam every day. This is the inauguration day. Yes. At least make your program, that every day in the evening, from seven to eight, for at least one hour this kirtan will go on. I’m very glad that Viñëujana chants very nicely, and you also, one after another. So every day make chanting at least for one hour in the temple, and do your activities as usual. Don’t be disappointed. Kåñëa will see to His own business. So you have prepared a large feast, you eat.” Due to his transcendental vision, Prabhupäda turns the failed Press Conference into a blissful kirtan and feast by introducing the evening program of sandhya-ärati. He demonstrates the practical application of Kåñëa consciousness, chant, dance, and feast on Kåñëa prasädam. Tamal Kåñëa, Viñëujana, and Jayänanda are developing their spiritual personalities. Tamal is trying to understand everything logically and reasonably. He is approaching through the intellect. Viñëujana is trying to understand how to get the experience and taste of Kåñëa consciousness. He is approaching through the heart. Jayänanda is simply accepting everything as spoken by Çréla Prabhupäda. He never seems to ask a question. He is approaching through humble submission. While there is clearly overlap in their approaches, this is essentially how these three devotees share the bond of service to Kåñëa. Through this bond they can completely relate to one another, to understand and express the deep feelings and realizations they share as they progress in 187

spiritual life. On the spiritual platform they have harmony. However, they are as different as any three people can be. If they had met only five years earlier they would have had very little in common. Jayänanda was the taxi driver with the engineering degree from the Midwest, who drove aimlessly throughout the streets of San Francisco, taking his passengers to destinations no more important than a temporary stop in a temporary dream. Viñëujana was the mystic, bred in sunny California, where the ocean surf beckons; the gifted musician who dropped out of the system as soon as possible to embrace an alternative lifestyle, exploring his creative energy in music, the occult, and psychedelia. Then there was Tamal Kåñëa, the philosopher and Jewish intellectual from New York, raised in a godless environment, who wandered the streets of Manhattan seeking out the most sophisticated places to be seen, and debating endlessly in college with religious zealots. They were worlds apart. Nothing in their own sphere of influence could have held any interest for the others. Yet they had one deep attribute in common. Each in his own way had seen through the thin veneer of material life, the illusion of the temporary enjoyment of a technological civilization, with its mirage of unbounded freedom and joy for mankind. Each, in his own way, had escaped the brainwashing of TV, the programming of the educational system, and the indoctrination into the patriotic feeling of “this is my country; this is my home.” Rather, they had remained immune and unfettered, choosing not to become a cog in the industrial machine. Thus, each had begun to search for the truth behind the façade, the meaning beyond the American dream, the promise that lay deeper than the false hopes of temporary sense gratification offered by Madison Avenue and its coterie of followers. This common characteristic led each of them to the shelter of the Lord’s pure devotee, who was roaming the earth and picking up lost souls seeking the refuge of a deeper communion with the eternal. By the end of the year there are thirteen centers. La Cienega is the first big temple in the movement. ISKCON has gone from storefronts to 188

grand places of worship. The movement takes off in California through the combined efforts of Viñëujana’s enthusiasm for saìkértana, Tamal Kåñëa’s organizational skills, and Jayänanda’s dedication to humbly take up whatever service is needed. Prabhupäda’s personal presence, of course, is the galvanizing factor. Tamal Kåñëa: On numerous occasions Prabhupäda would say to me that the actual start of our movement has to be calculated from 1968. Why? Because this is when all the programs were established that later on became the basis for the Hare Kåñëa movement. The first time we had the really big Ratha-yäträ was in 1968. The first real Deity worship began in San Francisco with Lord Jagannath, and Los Angeles was the first large temple in which Prabhupäda standardized many things. Also 1968 was the first time that there was a developed saìkértana party going out daily, first in San Francisco and then Los Angeles. We had it organized. Hamsaduta went out occasionally in New York, but we went out every day. We had uniforms. We were selling the magazines. It was a very standard program. It was the start of the real saìkértana boom. The saìkértana movement really took off on the West Coast. It didn’t take off on the East Coast. I used to call Brahmänanda once a week, and he would just be astonished when I would give him the reports of what we were doing. The Sunday feasts were huge. Hundreds of people were coming. We had large numbers of devotees joining. Nearly a hundred devotees joined. Nothing like this had happened on the East Coast. They didn’t have that kind of festive mood. And that festive mood was created especially by Viñëujana.

Fifth Wave – The Day the Kirtan Changed

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The antiseptic potency of devotional service to the Lord is so great that it can neutralize the material infection even in the present life of a devotee. A devotee does not need to wait for his next birth for complete liberation. —Çrémad-Bhägavatam 2.7.3, Purport

Washington, DC – July, 1971 “Prabhupäda is coming! Haribol, prabhus. He’s gonna be in New York temple.” Excitement is at its peak when the news reaches the devotees at 2015 Q Street. Çréla Prabhupäda is coming to New York. Everyone is dying to see him, especially the new recruits who have joined the movement only by hearing about him and reading his books. On July 17 he will arrive at the new Brooklyn temple on Henry Street, and everybody wants to be there. Prabhupäda returns to New York after a ten month preaching tour throughout India. While he was away, the movement in America has expanded exponentially. Hundreds of new bhaktas have been made and are eagerly waiting to be accepted as his initiated disciples. There are so many new devotees from all over the East Coast that Prabhupäda decides to initiate them in groups, in a huge initiation ceremony extending from July 21 to July 28. Each temple will get their own day with Çréla Prabhupäda, so that their own devotees can be initiated together. Dämodara däsa announces that the whole DC temple will go up to see Çréla Prabhupäda. He also has a plan for his Rädhä-Kåñëa Deities, who have been lying in the closet at Q Street for over six months. Mahämäyä devé däsé: I first saw Rädhä-Dämodara in a closet at the Washington, DC, temple. I was the püjäré there for the picture of Panca Tattva. I happened to come across the Deities because I was cleaning out a closet. They were covered up in the bottom of the closet. They weren’t visible because They were on the floor. I took the cloth off the Deities and, “Wow, Rädhä-Kåñëa!” I paid my obeisances. They were heavy, but I pulled Them out. There were 190

cockroaches all over the floor. They just weren’t being worshipped. Dämodara got Them, and he always thought he would install Them. They had a set of clothes that came from India. I just put Them back in the closet and asked Dämodara about it. He said, “Some day we’ll install these Deities.” Abhiräma: I remember seeing Rädhä-Kåñëa Deities in a corner closet in DC temple. I was the temple president of Baltimore at the time, so I was naturally friendly with Dämodara. We would visit regularly and do programs together. I was aware that They were there, that he had received Them, and They were in the closet. He did show Them to me at one point, but then I really lost track of Them until They resurfaced with the transcendental Road Show. The Washington devotees are thrilled at the prospect of driving up to New York temple to see Çréla Prabhupäda. Most of them are anticipating initiation. Traveling with the devotees will be Rädhä and Kåñëa, now out of the closet and brilliantly revealing Their perfect beauty. Dämodara hopes to show Prabhupäda the Deities and get permission to worship Them. When Dämodara finally arrives in New York and arranges a darshan, he ensures that the Deities are carefully brought into Prabhupäda’s room for his approval. There is an immediate response from His Divine Grace. Dämodara: Çréla Prabhupäda’s reaction was overwhelmingly positive. His eyes opened up wide, you know what I mean, you’ve seen pictures of him with that look of wondrous animation, and he said, “Oooohh! They are very beautiful. Don’t you think so, Çyämasundara?” His secretary agreed. Well, what a victory. We had our Deities—and personally approved by His Divine Grace. It wouldn’t be long now before Washington, DC, was a Rädhä-Kåñëa temple. Look out ISKCON! So we left Them in New York for Muralédhara to touch up Their painting for the installation. Çréla Prabhupäda had asked me what I wanted to do with Them, and I said we’d like to install Them in DC, and he okayed the plan. But apparently Kåñëa had other plans. You 191

might say, in retrospect, that we never should have left Them in New York. (Oh Lord, what fools these mortals be!) Meanwhile in New Våndävana, Kértanänanda Swami has been wanting to organize some kind of traveling program. New Våndävana is a very simple farm community with no strong preaching program to keep a sannyäsé active. So Kértanänanda wants to travel and preach with Kulädri, his servant. Together they do a number of college programs, which they consider very dynamic. Bloomington, Indiana, is a big college town where Kértanänanda likes to do programs. In a vegetarian restaurant run by Sufis, Mahäräja plucks a tamboura and chants while Kulädri plays mådaìga. After chanting, Kértanänanda gives a talk on bhakti-yoga. The program is popular, and everyone in the restaurant enjoys the spiritual mood. When the restaurant closes its doors, the two devotees retire to the Sufi house for more kirtan and to stay the night. The next day they go to the University to meet the Department heads and arrange to give classes. Kértanänanda has a vision for traveling and preaching. He wants to do something more for the college programs, but he’s not exactly sure what that is. He has been doing radio programs in Columbus, Ohio, with a new bhakta named Mahä Mike. The chemistry is already there, and Kértanänanda is always looking to get more people involved in his program. Mangalananda: When I first met Kértanänanda Swami, he didn’t know I played music. There was a guitar in the basement of the Columbus temple, and I thought it would be nice to play it. So I played guitar and chanted, and he heard me sing at the kirtans. He said he was going to do a radio show and he had me play the guitar. This was a local radio program in Columbus. Then he did a few more things like that. We would cook up a little prasädam for distribution and go to colleges. He would give a talk and then we would sing Hare Kåñëa. It was just mådaìga, kartäls, and guitar. It wasn’t a big musical thing, just a lecture, prasädam, and kirtan. The basic program.

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Hayagréva had started the Columbus temple, one of the places where Kértanänanda Swami goes regularly to lecture. He always does programs at Ohio State University, and Mangalananda is there with his guitar. The idea develops to refine the college presentation. Eventually it could evolve into a full campus program, enhanced by music and drama. After Çréla Prabhupäda flies off to London and the excitement of his New York visit fades, Kértanänanda Mahäräja again focuses on his traveling program. Early one Saturday morning Mahäräja invites Silavati and Toñaëa Kåñëa to accompany him to New York. He and Kulädri go up periodically for supplies and to do some preaching in New York City. Silavati, the head pujari from Los Angeles, is visiting New Våndävana because her children, Girish and Birbhadra, are now living there. She is an older, matriarchal personality, well-known in ISKCON because Prabhupäda had personally trained her in Deity worship. Kulädri is waiting in the driver’s seat when the others get into Mahäräja’s old Chevy van for the drive up to New York. After a half hour of twisting and turning around country roads through the West Virginia hills, Kulädri finally finds the entrance ramp onto Interstate 70 East. As they drive along, past green pastures with grazing cows, Kulädri and Mahäräja inform Toñaëa about their plans for a saìkértana party with a theatrical presentation traveling to the colleges. Feeling the excitement of the new program, Toñaëa suddenly has an idea. He turns to Silavati, who sits quietly in the back of the van. “In your conversations with Çréla Prabhupäda, Silavati Prabhu, did you ever discuss the possibility of a Deity being able to move? Do Deities always have to be on the altar or can there actually be Deities that move?” “Well, now that you mention it,” Silavati confides, “Prabhupäda told me that not only can They move but there can be processions, and swing ceremonies, outdoors even. There are quite a few ways of worshipping Deities in a traveling mode. You can put Them in a box while traveling from place to place, and take Them out and set up an altar for worship 193

wherever you happen to be.” “Really? Wow, that sounds revolutionary.” After a few minutes Toñaëa casually mentions to Kértanänanda, “Mahäräja, I happen to know that about a year ago Dämodara Prabhu arranged, somehow or other, to get Rädhä and Kåñëa Deities cast somewhere in India. When I was a brahmacäré in the DC temple, we were told, ‘Oh, the Deities are coming!’ Dämodara is kind of a visionary, and he just went ahead and ordered these Deities, but Prabhupäda was very strict, and because we didn’t have eight brähmaëas in the temple we couldn’t have Rädhä-Kåñëa worship. So we just looked at the Deities, and it was understood that we would have to put Them away, basically.” “What do They look like?” Kértanänanda’s interest is piqued. “They are stunning to look at. Much different than Deities that you normally see. Kåñëa is made of German silver, and Rädhäräëé is fashioned from eight precious metals. (In Sanskrit, añöa-dhätu) Dämodara put Them away in a closet, and we thought that we would install Them in a few years.” “So where are They now?” Mahäräja is definitely interested at this point. Toñaëa is aware, as they drive to New York, that the Deities will be in the temple when they arrive. “They were unpainted, but out of some sentiment and excitement Dämodara wanted to have the Deities painted anyway. So I know that those Deities are in New York right now, and Muralédhara is painting Them. They are very beautiful. When you see Them I think you’ll agree. I don’t think They are going to be worshipped or installed for quite a while, so all you have to do is make a phone call to Dämodara and I’m sure he’ll agree that you can, in effect, borrow Them.” “Hmm. This is very interesting news you have,” Kértanänanda says, deep in thought. Kulädri has a big smile on his face. He obviously understands Mahäräja’s mood. “Yeah, and Silavati says that it’s all right to have traveling Deities,” Toñaëa adds. Before they know it, the New Våndävana devotees arrive in New 194

York, paying the toll to cross the George Washington Bridge into Manhattan. Soon they are crossing the Brooklyn Bridge, and Kulädri pulls up the white Chevy van in front of 439 Henry Street. When you enter the Henry Street Temple through the front door of the double-mansion building, you can look directly into Çréla Prabhupäda’s quarters by just glancing to your right, if the doors to Prabhupäda’s quarters are open. This time they are. As the devotees step into the temple, they can see Rädhä and Kåñëa in Prabhupäda’s quarters. At this very moment, Muralédhara has just put on the final touches and is admiring the beauty of the Deities. Kértanänanda goes no further. The others follow him straight into Prabhupäda’s quarters and pay their obeisances. Silavati falls in love with the Deities at first sight, as do the others. Everyone’s eyes light up. It is a quiet, special moment. After gazing at the Deities, Mahäräja suddenly leaves the room to find a telephone. Now there are other people who think the Deities who were left in New York are the most beautiful, and they want Them. And since one of these people is Kértanänanda Swami, he gets Them. Of course, when he calls Dämodara on the phone, he says he just wants to borrow Them for a short time. Dämodara: When Kértanänanda phoned me to ask for the loan of the Deities, I had a good impression of him, although I knew he was somewhat cagey. He was a wily wheeler and dealer, and a good bargainer. That reputation had definitely grown. He did say he just wanted to borrow the Deities, and as soon as I wanted Them back I could have Them. I didn’t trust him, and I knew that it was quite possible we would never see the Deities again. But They weren’t doing anybody any good sitting in our closet. How could I refuse him, I thought, since it would be a while, after all, before we could install Them. We were happy to see Them worshipped, but still it was a mixed happiness, because we wanted Them too. We had paid the money and had done the work, but we thought maybe it was Kåñëa’s arrangement that They be worshipped somewhere else. We took a philosophical stance because of the point 195

that They were meant to be worshipped and not sit in a closet. Kértanänanda returns after the phone call and simply says, “He’s agreed.” The others are overjoyed, although no one really knows what is going to happen next. The next day at the Sunday feast Toñaëa sits down with a friendly couple who introduce themselves as Bob and Aura Shectman. Sitting on Aura’s lap is their eighteen-month-old son Jude. They have been coming to the temple regularly for several months. Bob and Aura used to do the light shows at the Electric Circus in Manhattan, another large ballroom presenting the cutting edge of psychedelic rock, similar to the Avalon in San Francisco. They were in on the fringes of the Andy Warhol crowd and would hang out at Max’s Kansas City and other hip places. But now, since meeting the devotees, they are bored with that whole scene. As they take prasädam together, the conversation shifts to Toñaëa and what brings him to New York. Toñaëa tells them about a vague idea that the devotees in New Våndävana are cooking up, about traveling around with Deities. “Well, I have a bus,” says Bob. “A bus?” Toñaëa hadn’t thought of a bus because there was no money. “Yeah, I have an old school bus. Every Saturday I come to the temple to take the saìkértana party out to Times Square. That’s our regular spot. I’ve just quit my job and I’m ready to roll, somewhere.” Toñaëa excitedly tells Bob and Aura about the Rädhä-Kåñëa Deities they are interested in and then takes them to meet Kértanänanda Mahäräja. Within minutes it’s decided. Bob and Aura like the Swami and will drive out to New Våndävana in a few days to help start something. Again, no one is exactly sure what that something is.

Los Angeles – January, 1969 The devotees of ISKCON Los Angeles begin the year on a high note. With a gorgeous temple, and many new devotees joining, they celebrate 196

their first fire yajïa in La Cienega. Eight devotees get initiated, and a triple marriage ceremony is also performed. Tamal Kåñëa gives away the bride in all three marriages. One of the new devotees in the temple is Palika. She had been involved with a commune called the Brotherhood of Eternal Love, located in Woodland Canyon, an hour’s drive south of Los Angeles in the resort town of Laguna Beach. After joining the movement she contacts her friends in the Brotherhood, who also become interested in Kåñëa consciousness. Timothy Leary is now out on the West Coast after his Millbrook scene was shut down by the police. He has teamed up with Alan Cohen, the editor and publisher of The San Francisco Oracle, who manages a commune in Albion called Tablerock Mountain Ranch. The whole idea behind the League for Spiritual Discovery back in Millbrook was to find the twelve right individuals under whose direction their combined consciousness would form the new Messiah. In teaming up with Alan Cohen, Leary is still pursuing this idea. Mohanänanda: About this time I met Jayatértha, and we were all on the spiritual path at that point. So we all set up teepees and lived in Albion for a couple of months during the summer of ’68. Jayatértha and I had our own separate teepees and lived on cattail bread and blackberry bannock, fasting and studying Vedic literature, I Ching, and the Bible. One day up in Albion, Tim announced that he had merged the League with a group called the Brotherhood of Eternal Love. The Brotherhood was founded by Russell Harrigan and John Greggs. They were blue collar kids, Santa Ana low-riders, who raced cars and lived the “American Graffiti” type of lifestyle. When LSD came along, it transformed their lives. The self-styled guru and psychologist Richard Alpert was the first one to come in and begin validating the experiences they were having. He talked to them about consciousness and expanding consciousness, and gave them different rituals and guidance so they could develop spiritually. They were one of the first psychedelic churches founded in America and incorporated with non-profit status. 197

They had a little temple going in Modjeska Canyon, from where they became the largest drug smuggling organization in America. They were making 200 million dollars a year in the drug trade, mostly marijuana from Mexico and hashish from the Middle East. For a while they were kings of the earth in California. When the League from the East Coast merges with the Brotherhood from the West Coast, they begin funding continuous research and development of a pure quality of LSD. They are convinced they have seen God, felt God, experienced God, and loved God. LSD is the way to turn on the world—to expand the consciousness of the entire world— whether the world likes it or not. Overnight the Brotherhood becomes the largest psychedelic distribution network in the world. They buy seven houses in Woodland Canyon and open Mystic Arts World in Laguna Beach. The bookstore and health food bar is used for laundering money but also for propaganda. Many young people are attracted by the mysticism of the East, which becomes the beacon for spiritual awakening on the West Coast. Allan Watts has written that the closest experience we have for interpreting the psychedelic experience is Hindu philosophy. Gradually a whole group of people, who have tried all the native American hallucinogens like mescaline and peyote, are discovering that Native American philosophy doesn’t really explain what they are experiencing. Their life is a constant mish-mash of spiritual concepts; a smattering of Hinduism, Buddhism, Taoism, and everything else, including Native American traditions, but basically it is all just mäyäväda philosophy. They are looking to merge into the light and become God. Through their visions in psychedelia they begin making the transition to Hinduism, which becomes more and more important at this point. Personalism begins to enter the picture through the Bhagavad-gita and other Hindu texts, replacing the Tibetan Book of the Dead, Egyptian Book of the Dead, Buddhism, and Zen. But although people are becoming intensely interested in the cult of the personality of various Hindu Deities, still it is with the idea of becoming God. But now, Çréla Prabhupäda is on the scene preaching pure Kåñëa consciousness. He is having a profound effect on the new spiritual 198

awakening taking place in America and the world, because he reaches out to touch the soul that is longing to reunite with Çré Kåñëa in pure devotional service. Mohanänanda: On Christmas day ’68 we were chanting Hare Kåñëa along with Prabhupäda’s first album, which was playing constantly throughout the house. It was magnificent. I had a profound connection with Prabhupäda through the picture of him on the back. There was a whole linkage coming in for me that day, going back to Paramananda in Millbrook, and I looked at Prabhupäda on the back of that record album and thought “This guy is not from this planet.” That was my first inkling of his transcendental nature. I had no way of really placing how incredible or how powerful he was, but it was a real deep connection for me at that moment.

Street saìkértana continues to attract more and more people to attend the Sunday Love Feast. Among them is a former interior designer, who has come to Hollywood seeking success in the film industry. Impressed by Viñëujana’s personality and spiritual rapture out on the street, he shows up at the temple one Sunday afternoon. Tamal notices this charismatic personality and sits with him during prasädam, preaching a little and establishing a friendly relationship. After the feast they continue in Tamal’s little office, sitting until midnight discussing philosophy. On the wall is Muralédhara’s painting of the Bhagavatam cover. The picture captures the imagination of the newcomer. After hearing Tamal’s explanation of the different planetary levels and where the spiritual sky is, he becomes convinced and decides to join. It’s a very rainy day when his friends drop him off in front of the temple. They are a different type of people, a bit older, in their early 30s. They are people with money. He is like the mentor to his group of people, and they’re not happy to see him join the Hare Kåñëas. Within a few days they return and persuade him to leave. Tamal and 199

Jayänanda decide to rescue him and drive off one evening in the van. When they knock at his door, he’s surprised to see them but welcomes them in. They follow him down to the basement of the large well-kept house, where he lives in a redecorated private suite. Tamal Kåñëa: Bhavänanda was part of a group of film people. Andy Warhol had some film people who were on the East Coast, and then Bhavänanda had a group of friends and film people on the West Coast. Jayänanda and I went after Bhavänanda to get him back. He left because he was attracted to the material energy. So I saw him downstairs and we sat there for a few hours and preached to him. After a few hours of talking, we convinced him to come back with us. As soon as he got in the van we knew we had caught a big fish. He was a leader in his own way. He was a very outstanding person. Back at the temple, Viñëujana keeps Bhavänanda dancing and chanting. Soon he becomes an attractive addition to the saìkértana party because he is a good dancer with a good voice as well. He is even happy back in the kitchen washing pots with Viñëujana after the Sunday feast. Now he understands that his constitutional position is servant, not master. Feeling that the temple is a little too plain, Bhavänanda decides to make it look “absolutely beautiful.” First he undertakes an ambitious program re-painting the entire complex in lovely pastel shades. He has a lot of talent with fabrics too, so he decorates the temple room next, hanging long bolts of silk from the ceiling. He creates a silk canopy extending past the front doorway so that people walk through it to enter the temple. Next he covers all the cushions with a gorgeous brocade silk. Finally he hangs draperies throughout and lays down large Indian carpets. Suddenly the ordinary old Baptist Church is transformed into Aladdin’s Palace, something out of the exotic East. Everybody loves it. Prabhupäda especially appreciates the endeavor of this young American disciple. For the last month, Prabhupäda has been regularly teaching the devotees all the standard songs of the Vaiñëava Acharyas. Viñëujana is 200

particularly interested in these songs, and they enter deep into his heart. They will become the life and soul of his preaching before long. Çréla Prabhupäda encourages him and offers to teach him the proper way to play harmonium. The arrangement is that for every new bhajan that Viñëujana learns, Prabhupäda will give another harmonium lesson. Understanding Viñëujana’s musical talents, Prabhupäda gives him the words to a song by Narottama däsa Öhäkur, Våndävana ramya sthäna, and asks him to compose a melody that his countrymen will like. Viñëujana is excited by this service, and the next day he informs His Divine Grace that he already has a melody for the song. Prabhupäda asks Viñëujana to come by his room and sing the new melody. After hearing Viñëujana sing the bhajan, Prabhupäda is greatly pleased. He thanks him for the beautiful melody and authorizes him to compose other melodies for the devotees to chant. No other devotee has this authority. Although an outstanding musician in his own right, Viñëujana is particularly impressed with Prabhupäda’s musical abilities. Not only is he an accomplished mådaìga player, but Prabhupäda’s harmonium playing reminds him of the top jazz musicians. And never has Viñëujana heard such deep and profound singing. Yet all of Prabhupäda’s music is simply to glorify the Supreme Lord, Kåñëa. Today, January 16, Prabhupäda finishes the last song that he will teach: Parama Karuna by Lochan däsa Öhäkur. Dinesh carefully records his spiritual master singing all these bhajans. He has flown out to LA from the East Coast especially to do this service. Prabhupäda also has Dinesh record Viñëujana singing Vande ’haà and Hare Kåñëa while Prabhupäda plays the mådaìga. Singing the ancient Sanskrit prayers, Viñëujana deeply meditates on his spiritual master sitting before him accompanying him on mådaìga. It is at this point, some say, that Prabhupäda transfers the kirtan to the first generation of Westerners.

Meanwhile in London the devotees are making a name for themselves with photographs and articles in the major newspapers. Çyämasundara writes that Prabhupäda’s visit to London will be “the 201

biggest event since the time of the Roman Invasion.” Prabhupäda agrees, adding that this time England will get something sublime. He is so pleased with the success of the London Yatra that he can’t contain his admiration for the attempt of these three young couples. He knows that Kåñëa has blessed them with His mercy. My Guru Mahäräja sent one sannyasi, Swami Bon Mahäräja, to preach Kåñëa consciousness in London, sometime in 1933. Although he tried for three years, and at the expense of my Guru Mahäräja, he could not do any appreciable work. So Guru Mahäräja, being disgusted, called him back. In comparison to that situation, our 6 young boys and girls are neither very much advanced in their study of Vedanta nor any other Vedic literature, neither are they sannyasis. But still they are doing more tangible work than what Bon Mahäräja could do there 35 years ago. This very fact confirms the statement of Lord Caitanya that a preacher or teacher may be a householder, a sannyasi, a brahmana, a sudra, or anyone, provided he knows the science of Kåñëa. And to know the science of Kåñëa means to serve Kåñëa under the directions of a bona fide Spiritual Master. When we serve Kåñëa in this way, Kåñëa is pleased to reveal Himself. So we should follow strictly the Vedic principle that anyone who has unflinching faith in Kåñëa and the Spiritual Master, to him only the science of Kåñëa consciousness becomes revealed. Then, when we are fully conversant in revelation of Kåñëa consciousness, we can meet any opposing elements and come out victorious. —Letter to Hayagriva, January 31, 1969

The enthusiastic reception of Lord Caitanya’s mission in the West gladdens the heart of Çréla Prabhupäda. Like a General in the field, he now sees that victory over mäyä is imminent, and he wants to impart this conviction into the hearts of his young followers. So we should now organize in such a way that there shall be nice kirtan and attempt for selling our publications. My Guru Mahäräja indicated that the mådaìga and the press are the mediums of our missionary propaganda activities, and we shall follow His path in the same way. We must have large quantities of mrdangas for vibrating in different parts of the world, and we must distribute our literature also. Every other organization has demand for money for their bogus classes, but we don’t demand any money. People should know this difference. 202

—Letter to Brahmaëanda, January 30, 1969

Prabhupäda instructs the Los Angeles devotees to have democratic elections to choose their temple officers. Dayänanda is elected president, Jayänanda is the vice-president, Tamal Kåñëa is the secretary, Madhudviña, the treasurer, and Viñëujana the temple commander. They comprise the board who oversee the temple management. Often, Silavati sits in for the Deity department.

February, 1969 Çrémati has been busy making puppets in her little work room. She has made ten different puppets that can play various personalities. The heads are interchangeable, as are the costumes. One puppet has four arms, so it can be either Lord Vishnu or Lord Brahma. Viñëujana envisions a grand production and together with Stoka Kåñëa builds an elaborate puppet theater. He recruits a troupe of artistically inclined devotees to play the different parts, and also gets all the scripts ready. At the same time he goes out on saìkértana eight hours a day, and ten hours on the weekends. The large open-spaced brahmacäré ashram is generally vacant during the day, so Viñëujana gets the idea to set up the puppet theater there. After a few rehearsals everyone is ready to stage a public performance. The first production is scheduled for Friday evening, the appearance day of Çréla Bhaktisiddhänta Sarasvaté Öhäkur. A chair sits in front of the puppet theater for Prabhupäda, who enters smiling in anticipation. As he takes his seat, everybody sits down around him. Tonight’s presentation is the story of Prahlada and Hiranyakasipu. Çrémati’s job is to change the roles of the different puppets, so she is always behind the puppet theater doing the costumery and changing the puppets as needed. Viñëujana works the puppets with a couple of other devotees, and also does the voices. Because he is so dramatic and can do so many things with his voice, he has become expert at doing the various characters. Prabhupäda enjoys the show so much he requests them to do more 203

plays and make it a regular function of the Sunday program. He wants cultural presentations of Kåñëa conscious themes. In a letter the following day, he expresses his appreciation for the puppet show. Please inform Gurudas that in Los Angeles temple, Viñëujana, Tamal Kåñëa, Silavati, and her son Birbhadra, played a puppet show yesterday on the occasion of my Spiritual Master’s Advent Day. The subject of demonstration was the story of Prahlada. It was so very nice and perfect that everyone enjoyed to the fullest extent, and everyone joined in chanting Hare Kåñëa. I hope that some time in the future they will be able to demonstrate many such spiritual themes for puppet shows, and people will be greatly benefited. —Letter to Jim Doody, February 8, 1969

By Prabhupäda’s request, the puppet shows become a regular feature of the Sunday program. Viñëujana and Çrémati love to take out the puppets and put on plays for the children every week. After the play they enjoy joking with the kids as well. Çrémati devé däsé: Prabhupäda would always ask for specific puppet shows. Viñëujana loved the one about Prahlada and Hiranyakasipu. I can just see Hiranyakasipu being angry and banging his hands on the theater stage. Then there was one of Narada Muni. Prabhupäda just loved these puppet shows. One time I sat next to Prabhupäda during an intermission and I asked him, “Prabhupäda, how do you chant? Is it Hari Kåñëa or Hare Kåñëa?” Prabhupäda bent over to me, because he was chanting on his japa beads, and right in my ear said, “Hare Kåñëa!” It just felt so dynamic that it filled me for months. That was a very powerful moment. I can’t possibly express it, but I remember it very vividly. The transcendental sound vibration of Hare Kåñëa uttered by Çréla Prabhupäda enters Çrémati’s ear and seems to pierce through all the layers of material energy covering the heart and touches her soul. This is exactly how the scriptures describe the effect of hearing the Holy Name from the lips of the pure devotee. Çrémati loves to wear a lot of jewelry, and when Prabhupäda comes to the temple, she adorns herself just for him. Prabhupäda appreciates her 204

beauty and comments one evening that, “Çrémati is not only beautiful on the outside, but beautiful on the inside.” Every morning the temple commander, Viñëujana, organizes all the duties in and around the temple. He even orchestrates the washing of the laundry. A couple of brahmacärés take everyone’s clothes, they wash and dry them, then fold everything nicely and place them in the brahmacäré ashram where everyone comes to claim their own. In these early days saìkértana is everybody’s prime function. All the devotees are inspired by Viñëujana’s love and dedication to saìkértana. After lunch prasädam he takes out the saìkértana party. Everyone enthusiastically crowds into the van for the drive to downtown LA in front of Bullock’s Department Store at Seventh and Broadway. The area is dirty and congested and not a very nice place to go, but it’s where almost every other religious group in Los Angeles converges to compete for customers. As the devotees stand along the street near the corner bus stop, Viñëujana begins plucking his tamboura in an ancient drone, chanting the guru-praëäma mantras before leading into the kirtan. The devotees chant in response, and some begin collecting change with their conch shells. Soon the ecstatic chanting and dancing attracts the otherwise preoccupied shoppers in downtown Los Angeles. Thousands of persons get the benefit of hearing Lord Kåñëa’s Holy Name. As Viñëujana sways back and forth, singing so melodiously with the tamboura, the devotees are reminded of the painting back at the temple of Narada Muni playing his transcendental vina. Viñëujana is so attractive that people stop to watch, and devotees approach them with BTGs and invitations to the Sunday Love Feast. As the kirtan gets going, Viñëujana switches to mådaìga. Though he always wears gloves to protect his hands, after three or four hours of continuous playing they begin to bleed. But he just continues chanting all afternoon, beating away incessantly on the drum as if in a trance. Even when it rains, he carries on chanting and the devotees chant along with him. From time to time he stops to preach to the crowd. Occasionally, he 205

calls the devotees together to tell them Kåñëa stories or to talk about Prabhupäda. He brings his festive mood to a very obnoxious place, downtown LA, but due to the presence of the Holy Name the atmosphere is immediately spiritualized. Most devotees spend at least some time distributing magazines, but Viñëujana just chants all day. Whenever he does take a break to distribute magazines the mood of the kirtan changes, so he is always asked to chant. The distribution goes a lot easier when he’s chanting. Revaténandana leads the party in BTG sales with 12-15 each day. That’s considered big for one devotee. Labangalatika devé däsé: We went on saìkértana for at least six hours a day with just a few devotees, maybe ten. This was my first introduction to Kåñëa consciousness. Viñëujana was wonderful. We would go out there and it would be so difficult because of being on the bodily platform, but by the time we came back we’d be in Kåñëaloka, completely. The kirtans were so purifying. It was the most wonderful Kåñëa conscious experience to chant the Holy Name in the association of Viñëujana. He was the center of everything. Çrémati took me out on book distribution. We decided to go out on our own, house to house, and distribute BTGs. We would catch a bus and go to different neighborhoods. We knocked on doors and people were often very hostile. They were so afraid. But somehow it became very nice, just going door to door. I came back one day and Viñëujana asked me, “Did you meet one sincere person?” He knew how hard it was. Tamal was very happy we were doing this. We were happy because it was so nice to go out and preach. It was my first experience of preaching. Dhåñöadyumna: There was a story around the LA temple. Tamal Kåñëa was such an organizer that he organized very nicely the first big kirtan parties in LA with Viñëujana leading. But Tamal wanted that everybody should go out with the conch shell and collect money. Viñëujana would never collect. He only wanted to lead kirtan. When Prabhupäda came, Tamal went to see him and complained, “Viñëujana won’t collect, Çréla Prabhupäda, he only wants to chant.” 206

Prabhupäda leaned back and smiled, “Yes, he has achieved liberation simply by chanting.” That was the end of Tamal’s plan to get Viñëujana to collect money. And it was kind of like that, Viñëujana didn’t think about money. Around five o’clock the party heads back to the temple, where everybody showers and gets ready for sundara-ärati. Viñëujana sings one or both of the kirtans for the evening program. Devotees prefer him leading. Revaténandana gets to lead occasionally. Sudama also leads from time to time. Even Tamal leads sometimes. Madhudviña leads kirtan whenever he can get a chance to do it, but mostly Viñëujana leads because everybody wants him to. As soon as ärati is finished, prasädam is served. Then everybody goes out to Hollywood Boulevard. The new saìkértana spot is in front of the trendy restaurant, Diamond Jim’s. The whole mood is very festive and full of fun. It never seems like work. Everything is so enjoyable. Viñëujana has really flowered since moving to La Cienega. The devotees are very enlivened because he is such a good preacher. He can also lead kirtan for eight to ten hours a day. Day in and day out. For a change of pace, Viñëujana takes the saìkértana party out to Sunset Strip on the weekends. Çukadeva: I was walking around Sunset Boulevard, and I heard a kirtan going on. By Kåñëa’s grace I walked around the corner to check it out, and there were the devotees. Viñëujana was leading the kirtan, with Tamal Kåñëa, Sudama, Umäpati, and a lot of devotees from the LA temple. I had seen the Hare Kåñëa mantra in College. I had gone to some peace marches and had heard the mantra. So I just sat down with them and started chanting. Tamal came up, gave me some incense, gave me a card, and invited me to the temple. I moved in the first night because Sudama invited me to stay the night. Madhudviña: Viñëujana would make up his own melodies. Prabhupäda actually gave him that one song Våndävana ramya sthäna, and asked him to compose a melody. He composed this beautiful melody. Viñëujana was so intoxicated with kirtan. He would 207

go out all day long having kirtan, come back to the temple, and start chanting bhajans for the Deities before evening ärati. Then he’d lead the evening ärati. He just kept on going and going. He was genuinely intoxicated with the Holy Name. Devotees see that Viñëujana has taken Prabhupäda’s teaching to heart. His questions in class reflect his desire to mold his life around the chanting of the Hare Kåñëa mahä-mantra. “How will it be possible, Prabhupäda, for a man whose mind is clouded to constantly chant Hare Kåñëa? A man who’s always thinking thoughts about family, friends, country, nation?” Prabhupäda is chuckling as he answers this question. “As Maya is forcing you, dragging you from this Kåñëa consciousness, you also force Maya by chanting Hare Kåñëa. There is a fight. We are not afraid of Maya because Kåñëa is there. Maya cannot do anything. Simply you have to become strong. And what is that strength? Chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare, loudly.” (Lecture, December 23, 1968) “In the material world there are instruments to measure different kinds of energy. What is the instrument for measuring Kåñëa’s spiritual energy?” “That instrument you have got,” Prabhupäda says with a smile. “This mådaìga and cymbal. Just vibrate. It is very simple. The instrument is your tongue. Chant Hare Kåñëa. The instrument is your ear. Simply hear the vibration. You have got all the instruments with you. You haven’t got to purchase or hire from anywhere. You have got the tongue and you have got the ear. Simply chant Hare Kåñëa and hear. Finished. All perfection is there.” (Lecture, February 21, 1969) “Lord Jesus Christ said that if you would see God, your eye must be single. Was he referring to that same statement that love of God is that single eye?” “What do you understand by this statement?” Prabhupäda questions his disciple. “I understand that your attention would be one-pointed on God.” “That’s it. When you actually see God, you cannot see anything 208

except God. That is God-seeing. That is stated in Caitanya-caritämåta, sthavor jaìgam dekhe na dekhe tava mürti. A highly-elevated devotee sees trees or animals are moving and nonmoving, but he does not see their form. Everywhere he sees Kåñëa. Kåñëa says, sarva-yoniñu kaunteya mürtayaù sambhavanti yäù. ‘There are millions of varieties of forms of life, but I am the seed-giving father.’ So a devotee sees, ‘Oh, here is a son of Kåñëa. Here is a son of Kåñëa.’ “So if you love somebody, as soon as you see his son, you immediately remember who’s son he is. Therefore he sees the tree but immediately remembers, ‘Oh, it is Kåñëa’s.’ He sees a dog; he immediately sees he is Kåñëa’s. He sees a watch; he immediately sees it is Kåñëa’s. Therefore he is single-eyed. That’s all. He has no other vision. Everything is Kåñëa’s. Therefore he wants to take everyone toward Kåñëa, ‘Please come to Kåñëa consciousness. You are Kåñëa’s. Why are you identifying with this nonsense? Why are you thinking American, Indian, this or that? Come to Kåñëa.’ This is our propaganda. We want to give eyes to the people. They are blind and their leaders are blind. They do not know what is their ultimate goal of life. So what Lord Jesus Christ says, it is right.” (Lecture, November 18, 1968) Visnujana is impressed. “How do you make everything that you say so simple to understand?” “Because the whole philosophy is so simple,” Prabhupäda humbly answers. “God is great, you are not great. Don’t claim that you are God. Don’t claim that there is no God. There is God and He is great, and you are small. Then what is your position? You have to serve Kåñëa. This is simple truth. So that rebellious attitude is called maya. We have to cure them by this transcendental vibration, Hare Kåñëa. This is the curing process only. Simply let them hear and they’ll gradually be cured. So this is the mantra to awake the sleeping human society. The Vedas says, ‘O human race, please get up. Don’t sleep any more. You have got this opportunity of human body. Utilize it. Get yourself out of the clutches of maya.’ This is the declaration of Vedas. So you are doing that job. Chant Hare Kåñëa and they’ll be cured.” Viñëujana is very inventive in making and fixing things. With so much kirtan going on, the mådaìga soon reaches the point of just falling 209

to pieces. Viñëujana then takes it apart and repairs it with fiberglass. He takes off all of the straps and completely rebuilds it. He makes his own mixture for the gob and puts that on the heads. He is constantly experimenting in repairing and refurbishing the instruments. The tamboura also begins to look really bad, but it still sounds first class. Viñëujana is also the dynamic force behind the incredible Sunday feasts. He does everything. He doesn’t think he is too advanced to do any service. If anyone has any problems, they go to Viñëujana, who is always there to lend an ear, or a shoulder. Because he’s so kind to the devotees, everybody loves him. Stoka Kåñëa: The first time I met Viñëujana was at the Sunday festival. I remember meeting Viñëujana and Tamal Kåñëa together. I thought Viñëujana was the leader and the strong guy because he affected me so much with his intense emotions about whatever he was doing. It was a very enlivening Sunday afternoon. Later I found out that Viñëujana was actually the “lover” and Tamal was the one that carried the “stick” to make things work. But together it was a wonderful combination. I wasn’t living in the temple full-time because I was still going to school, and rushing to be at the temple as much as I could. In those days kirtan was this really big event that you looked forward to all the time with great anticipation, because you could chant the mantra and get swooned away into ecstasy. Viñëujana would always begin the kirtan with the tamboura. Viñëujana is really physically powerful. This is evident simply because of his endurance. It is difficult to imagine a person who is simultaneously mild and meek, yet very tall and muscular. That combination is rare. Viñëujana’s chest and arm muscles are well formed from playing mådaìga, and his leg muscles from dancing in kirtan. He has a brilliant face with big ears and a large nose. His çikhä practically encompasses the entire back of his head. His effulgent personality, with unusually large muscles, gives a beautiful appearance that astonishes people upon first seeing him. The first impression is quite extraordinary. It is impossible to convey in writing the magnitude of his kirtans. The 210

amount of energy he burns leading the saìkértana party in non-stop chanting can’t be calculated. He has to eat a tremendous amount of prasädam to maintain that energy and endurance. The head cook regularly arranges extra plates of prasädam or mahä, because Viñëujana is such a voracious eater. But he needs it, and Prabhupäda had instructed that if you work like a horse, you can eat like a horse. If some new bhakta is not able to finish his plate, Viñëujana is always there to ensure that the prasädam is not wasted. “Oh, you don’t want that, Prabhu? OK, thanks!” Dayänanda: At first, Viñëujana was a very tall, young looking, skinny boy. But then he used to stand on the streets of LA and play the mådaìga 6-8 hours a day, day after day, and come back and eat huge quantities of prasädam. We had the double-plater section where some of us ate twice as much as everyone else. He used to eat a tremendous amount, and then all day long play the mådaìga. So he grew muscular and big, and looked so healthy. Life in the temple is absolutely blissful. With Prabhupäda spending so many months in Los Angeles, the devotees are able to experience intimate association with their spiritual master. Sometimes he even goes into the kitchen and demonstrates how to cook. Everyone treasures these intimate moments with Prabhupäda. In his ongoing correspondence with the London devotees, Prabhupäda continues preaching on the theme of the World Sankirtan Party. I thank you very much for your assurance that I will find London a most flourishing center for our world saìkértana movement. That is my ideal of life, to form a nice group of devotees to perform saìkértana and to distribute our books in wider circles. Here, Tamal Kåñëa’s group has proved a very nice saìkértana party, and we can combine with your group which is also a very nice saìkértana party. Then we could immediately take the responsibility of a round the world trip, and I am sure it will be successful. —Letter to Gurudasa, February 5, 1969

As part of his world vision, Prabhupäda wants to establish an 211

ISKCON presence in Mayapur. He has been writing to his godbrothers for their co-operation, but has not received any reciprocation. Regrettably, some of them have been downplaying his importance to his few disciples in India. On the occasion of the Golden Jubilee celebration of Çré Caitanya Math, Prabhupäda makes one final attempt. ...I therefore request you to give me a plot of land within the precincts of Çré Caitanya Math to construct a suitable building for my European and American students who are loitering in Våndävana, chased by Bon Mahäräja, and who may go in numbers to visit the site of the birthplace of Lord Çré Caitanya Mahäprabhu. I can take the responsibility of constructing such building at Çré Caitanya Math and bear all expenses for the boarding and lodging of such students who will go there. Sraman Mahäräja says that Çré Caitanya Math is not in a position to meet their standard of living. But that does not matter. If you simply give me a plot of land, I shall arrange everything at my responsibility. As a bona fide disciple of Çréla Bhaktisiddhänta Sarasvaté Goswami Mahäräja, and because I am trying my best to fulfill His holy desire in the matter of preaching work in this part of the world, I have got the right to ask from you a plot of land for this purpose. Now it is up to you to cooperate with me. —Letter to B.V. Tirtha Maharaja, February 7, 1969

Along with the letter he sends an inscribed copy of his newly published Bhagavad-gétä As it Is: “With my best regards to His Holiness Çré Çrémad B.V. Tirtha Mahäräja, signed A.C. Bhaktivedanta Swami, February 7/1969.” However, Prabhupäda’s request goes unanswered.

On Sunday mornings, Viñëujana leads the devotees to Griffith Park. He quickly grabs a couple of puppets along with his mådaìga as the van gets ready to leave. At the park the chanting attracts a large audience, and as Viñëujana is dancing and singing away, he gets everybody involved in the kirtan. About three hundred people have gathered to watch the devotees chant and dance. A few of the spectators spontaneously join in the chanting and dancing. Soon a group of thirty people join hands and have a circle dance, intertwining among the 212

devotees and the crowd. Devotees always go out with two big pictures, one of Prabhupäda and the other of Kåñëa. By seeing the pictures of the Lord and His pure devotee, hearing the chanting of the mahä-mantra, smelling the incense always burning after being offered to the Lord with love, and by taking the mahä-prasädam distributed by the saìkértana party, all the senses of the audience are engaged in devotional service. When Viñëujana ends the kirtan to give a short talk, he draws everyone’s attention to the picture of Çréla Prabhupäda. By introducing the crowd to His Divine Grace, Viñëujana explains that Prabhupäda holds a secret treasure that he wants to share with everyone. “He has come to this earth planet to teach us how to enter the kingdom of God. If we want to fully appreciate the nectar of this transcendental fruit, then we should know something about the creator of that fruit, the supreme Lord Kåñëa. The more you love Kåñëa, the more He will reciprocate your love, and guide you back to the spiritual realm, back to home.” After his little talk, Viñëujana brings out the puppets. They look lovely dressed in brightly colored clothes of silks and satins, fully decorated with jewels. The first play is about Rädhäräëé and the gopés searching for Kåñëa. Viñëujana walks around with the puppets, expressing the mood of each character so flawlessly with different voices and facial gestures that they appear to come alive. He flashes back and forth between each character with perfect precision, completely enchanting the onlookers. “O dear friend Lalita, sweet Visakha,” Rädhä confides to her friends, “Oh, search out that Kåñëa.” Lalita and Visakha call out for Kåñëa. “Shyamasundar, are You near Your beloved river Yamunä, resting Your blue body?” After hearing no reply, Rädhäräëé says, ”Search near the Govardhana Hill, dear gopés. My beloved does not know where to place Himself. He cannot distinguish bad places from good.” Lalita and Visakha console Her, “O dear Rädhäräëé, be patient, for Kåñëa is not localized. He is all pervading. He is in the sky. He is in the 213

water. He is in everyone’s heart.” “Alas, for us, fair gopés,” says Rädhä. “What have we to offer this Lord Kåñëa when He owns our very soul?” In the next play, Viñëujana introduces other puppets and performs the story of Kåñëa and Bakasura, the stork demon. The audience is thoroughly entertained hearing Viñëujana’s ferocious voice of the terrible demon. Everyone is both delighted and amazed to see him perform all the parts by himself, which normally would require several persons. Even more remarkable is the fact that Viñëujana has only been involved with Kåñëa consciousness for one year, and is only a lad of twenty. At the end of the performance Viñëujana uses the puppets to invite one and all to attend a special festival and Love Feast at the Hare Kåñëa temple. By the time the devotees are ready to leave the park, many interested people want to leave with them. Çrémati devé däsé: Viñëujana would usually bring a whole park full of people back to the temple. He’d say the same thing that Prabhupäda would say, but he would say it in such a way that it just got brand new and exciting all over again. He was not talking like a parrot. He would speak from his understanding in his own words. That’s why he could give the talks so well. A few weeks before Lord Caitanya’s advent day, Prabhupäda calls Çrémati into his room to ask if she can make some dolls. He wants to have a diorama exhibition of the pastimes of Lord Caitanya. But can she be ready by Gaura Purnima? She thinks it will be possible if she works fast. Prabhupäda describes each setting and how it should be depicted. Çrémati quickly gets to work. She makes thirty-four different dolls depicting the birth of Lord Caitanya and His most important pastimes. They are made with a wire armature that is wrapped with cotton and then flesh colored cloth is sewn over that. After the faces are painted, they are dressed. They are about twelve inches high and can be bent to the different poses. Viñëujana builds twelve apple-box size diorama displays and puts 214

lights in each one of them. Muralédhara paints all the backdrops, and together they arrange all the details within each display to match the pastime that is portrayed. Devahuti makes the little curtains that come around and close in front of each display. Viñëujana is very enthused about the dioramas and is always talking about the project. The goal is to have everything ready by Lord Caitanya’s appearance day, so a little happening develops with everyone completely absorbed in presenting Lord Caitanya’s pastimes. Prabhupäda has been lecturing from his new Bhagavad-gita As It Is on a regular basis. As different devotees read the verses and purports, he comments to amplify important points. Now, in February, he has reached Chapter Six and Viñëujana is the reader. For nine consecutive days Viñëujana reads the verses and purports, and then Prabhupäda comments. This becomes known as the Yoga Series lectures. During this period Prabhupäda is also writing Nectar of Devotion and KÅÑËA book at his second floor apartment on Hayworth Avenue. Rupanuga writes to report on his University course of Kåñëa consciousness at Buffalo. Seventy-two students regularly attend classes. Prabhupäda considers it a great success. Inspired by the acceptance of Kåñëa consciousness in America, Prabhupäda now embarks on an ambitious program to increase BTG distribution as well as lower production costs. He wants to distribute 20,000 copies monthly, so he requests four temples to pledge $750 each, for which they will receive 5,000 copies, delivered free of charge. Their cost will thus be only 15 cents per copy. With a retail price of 50 cents, the value is $2,500, giving the temples a large potential profit. Simply by distributing 1,500 copies, the investment is recouped, and the remaining 3,500 copies represents pure profit. Even if they cannot distribute all the copies, they should still easily make a profit, and the balance can be distributed gratis to important people, institutions, and libraries. Out of the $3,000 collected by Prabhupäda, $2,000 will pay for printing, and the remaining $1,000 will be spent for free distribution and developing the press department. Four devotees comply with Prabhupäda’s request and pledge $750 215

monthly; Mukunda for London, Brahmänanda for New York, Cidananda for San Francisco, and Tamal Kåñëa for Los Angeles because Jayänanda guarantees the sale of all the BTGs for Los Angeles temple. Now Prabhupäda can increase his propaganda at reduced expenditure.

March 2, 1969 The appearance of Lord Caitanya falls on March 4, a Tuesday. Therefore, a grand festival and initiation ceremony is being held on Sunday for the public. The temple is crowded with guests, many of whom have returned with the devotees from Griffith Park. An Italian film crew is shooting the event. No one in the temple has any idea that the whole style of performing kirtan in ISKCON will change today. As Prabhupäda is about to light the sacrificial fire, a Gujarati lady, Shyama Ma, who had met the devotees in London, comes into the temple clad in a saffron sari. Accompanied by her followers, older Hindu ladies and gentlemen, she offers respect to Prabhupäda as if he was her spiritual master, touching his feet several times. She carries small RädhäKåñëa Deities with her, and Prabhupäda agrees to have her place Them on the altar. She is a guru herself, and her disciples roll out a rug for her at the back of the temple. She takes her seat, surrounded by her small group, and listens attentively as Prabhupäda continues with the yajïa. After the ceremony, Prabhupäda goes up on the stage to sit on his vyäsäsana to the side of the altar. Picking up his kartäls, he begins a kirtan and the devotees rise to dance. In the early days there was usually only one mådaìga per temple and only certain devotees were allowed to play it, usually the top players, like Viñëujana. Kirtans were always ecstatic, but not uproarious. This was due to the “Swami step,” a choreographed step that Prabhupäda had taught the devotees and everyone did in coordination with one another, one foot in front of the other, with arms upraised. Everyone chanted and danced in this way. As Prabhupäda leads a lively kirtan from the vyäsäsana, he suddenly 216

motions to Viñëujana to take over the chanting. As Viñëujana takes over the lead, Prabhupäda stands up and starts dancing the Swami step along with the devotees. Men and women dance on either side of the temple room, facing one another. They form a long aisle up the center of the temple room as they dance from side-to-side in the kirtan. Shyama Ma and her followers also get up to dance. One of her disciples opens a bag and hands her a small dholak drum. The devotees are surprised to see Shyama Ma expertly playing along on her drum. Although Viñëujana is leading the kirtan, he tries to pick up her beat. Prabhupäda begins dancing to the beat of Shyama Ma, but instead of sedately doing the side-to-side Swami step that everyone is familiar with, he actively begins moving back and forth. Seeing Prabhupäda dance with great gusto in this unusual way, everyone becomes excited. Shyama Ma is also dancing in the kirtan along with her followers, and the devotees step aside to make way for her to move towards the front. She is playing the dholak and floating around like a butterfly, taking small little steps. Although she is an older lady, she enthusiastically dances around with her sari draped over her head, playing away on her drum. All the female devotees beam in pleasure. She is a Vaishnavi, and she can play the drum more expertly than Viñëujana! She is dancing and playing and Çréla Prabhupäda is obviously approving it, because he is up there on the stage dancing along. Just then Çréla Prabhupäda does something no one has ever seen before. Tamal Kåñëa: To everyone’s total amazement, Prabhupäda began jumping up and down! This was the first time anyone had ever seen him do this. Up and down, up and down, he jumped, and all the time moving forward, until he came in front of the Deity of Lord Jagannath. And as soon as he jumped, everybody started to jump. It was as if we were all tied by strings like puppets, moving to Prabhupäda’s direction. No one in the entire temple remained sitting. As soon as they saw Prabhupäda begin to dance, they had followed suit. And when Prabhupäda began jumping, everyone had done so 217

also. Madhudviña: We had never done this jumping up and down. No one even knew about jumping in this way. We just knew the Swami step, and we were all happy doing the Swami step. But now Çréla Prabhupäda was jumping up and down. It was the most amazing thing. It seemed like the whole universe was rocking. So we all looked at each other, “Wow, Çréla Prabhupäda is jumping up and down. I guess we can jump up and down too!” It was fantastic. All of a sudden, Çréla Prabhupäda leaps from the stage! He is in amongst the devotees jumping up and down and chanting Hare Kåñëa. Shyama Ma picks up the beat on her dholak, and Viñëujana follows along on his mådaìga. She also dances along as Prabhupäda continues jumping and dancing. Now Prabhupäda starts jumping all around the temple room. In his ecstasy he introduces the practice of circumambulating inside the temple room during kirtan. Tamal Kåñëa: Everyone was jumping with him, jumping and jumping. As he jumped, Prabhupäda turned around and looked at all of the devotees with a great smile on his face chanting; Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare. The whole temple became filled with the pandemonium of ecstasy that Prabhupäda had released. When the kirtan ends, Prabhupäda turns to Shyama Ma and says, “Now you lead.” So she begins to lead the next kirtan. Now the ladies are really ecstatic. Everyone is in total euphoria as she leads the most melodious kirtan that goes on and on, building up, as she and Çréla Prabhupäda dance all over the temple. It is the most exciting Lord Caitanya festival ever. During the kirtan one devotee is on the phone to New York. “Prabhupäda is jumping.” “What do you mean ‘jumping’?” “Jumping up and down in ecstasy while dancing in kirtan.” 218

“Well, how do you do it?” The devotee tells the story of the fabulous kirtan. Çäradéyä devé däsé: When Prabhupäda first started dancing in LA, we heard about it in Boston. Boy, were we envious that we weren’t there. There weren’t many temples in those days, and we would hear all the news. It was a pretty tight-knit society, like a family, so we were all up on the latest developments. The news of Prabhupäda’s exhilarated dancing, along with the drumming of Shyama Ma, quickly spreads from temple to temple through the ISKCON grapevine. By the next day, devotees are jumping up and down all over the movement. Kirtan has never been the same since that day. The next morning, prior to leaving for Hawaii, Prabhupäda wants to know if the diorama display is ready. The twelve completed displays are brought into the temple room one at a time. Viñëujana tells the story of each pastime with further comments from Çréla Prabhupäda, who thoroughly enjoys seeing each pastime depicted. The displays are set up in the temple as each story is told. A permanent exhibition is set up along the wall, where guests and devotees alike, enjoy viewing the different scenes.

Prabhupäda’s second record album, which had been recorded and produced by Dinesh, is released mid-March. The album sweeps throughout ISKCON like wild-fire. In London the devotees have it played on the BBC and Mukunda describes it as “super-excellent.” In Hawaii Govinda däsé arranges a radio interview for Prabhupäda, and during the show tracks from the album are featured. At Prabhupäda’s request, Dinesh had also recorded Viñëujana chanting, with Çréla Prabhupäda himself playing along on mådaìga. Although the Viñëujana track is not released as part of Prabhupäda’s album, nevertheless Prabhupäda keeps a copy of the recording for himself. He likes to listen to Viñëujana chant, with the Los Angeles 219

Yatra responding so devotionally. After Prabhupäda leaves for Hawaii, Tamal Kåñëa begins to make improvements to the temple. Prabhupäda had authorized him to fix up the prasädam hall, since 70-80 guests are now coming regularly every Sunday. Enhancing the facilities will increase the number of guests. Lord Jagannath is still the main Deity in every ISKCON temple, accepting the service of the young American Vaiñëavas. His presence has become quite prominent since His initial arrival through Mälaté. But Rädhä and Kåñëa are also beginning to make Their appearance in ISKCON. When we first start a temple, we start with Jagannath Swami. My Guru Mahäräja recommended temples of Jagannath in these countries, so I was inspired to establish first of all Jagannath Swami because He is kind even to the mlecchas. Then, when there is opportunity, I establish Rädhä-Kåñëa murti. So generally in all our temples, Jagannath Swami and Lord Caitanya saìkértana pictures are invariably there, and gradually we are installing Rädhä-Kåñëa murtis in each and every center. —Letter to Hanuman Prasad Poddar, February 5, 1970

When Çré Çré Rädhä-Kåñëa make Their appearance in Boston. Prabhupäda instructs Satsvarüpa how to perform the abhiñeka during the installation ceremony. He also explains the proper attitude of worship. Rädhä-Kåñëa is worshipped in Våndävana, which is like a simple village, but we worship Lakshmi-Narayana, and the worship is accepted by the Rädhä-Kåñëa Deity. Actually, in our present status, we cannot worship Rädhä-Kåñëa. But as all the Vishnu murtis are situated in Kåñëa, therefore, our Rädhä-Kåñëa worship is transferred to Vishnu, Lord Narayana. Vishnu worship, is the regulative devotional principles, and Rädhä-Kåñëa worship is spontaneous service of eternal feelings. Therefore, as Lakshmi-Narayana is the Deity of great opulence, similarly our Rädhä-Kåñëa murtis also should be worshipped with great pomp and dignity. —Letter to Satsvarupa, February 12, 1969

Now that Rädhä and Kåñëa are in New York and Boston, the Los Angeles devotees are anxiously waiting for their own Rädhä-Kåñëa Deities to arrive from India. Muralédhara draws a lovely design for a 220

siàhäsana that he sends to Hawaii for Prabhupäda’s approval. Prabhupäda appreciates Muralédhara’s design and authorizes Tamal to fund its construction. In Honolulu not many engagements have been arranged, so Prabhupäda utilizes his time writing Nectar of Devotion and KÅÑËA book. Since the temple has only been functioning a few months, just one new devotee, Balabhadra, is initiated before Çréla Prabhupäda leaves for San Francisco on March 31. After a week in San Francisco, he will return to Los Angeles for an initiation and marriage ceremony over the Easter Sunday weekend, before leaving again for New York and the East Coast temples. Anticipating Çréla Prabhupäda’s arrival in LA, there is a flurry of excitement and activity as devotees scramble around to ensure everything is in tip-top shape. Jayänanda is still the groundskeeper and wants to be sure the gardens will look beautiful for his spiritual master. A detail of new bhaktas is assigned to help Jayänanda dig new flower beds and clean up the grounds in preparation for Prabhupäda’s return. As they work side-by-side, Jayänanda is always preaching and giving instructions on the process of Kåñëa consciousness. He particularly stresses the point of remaining determined in spite of obstacles on the path. Karandhara: He was talking about not becoming discouraged by setbacks. I recall in my mind’s eye one image of Jayänanda from that day. He had momentarily stopped shoveling the dirt and stood there looking at the horizon and said, “You know, things don’t always go right in Kåñëa consciousness. You have to keep chanting.” It was the sincerity of the remark which impressed me. He was the type of personality to whom I felt an automatic attraction as a person. It wasn’t so much his having any overt charisma about him. He was large in body, not heavy, but tall and husky with a very gentle face and very diminutive type of demeanor. I felt immediately comfortable in his presence. He wasn’t at all pretentious; he wasn’t anxious about presenting himself in any manner. He was relaxed and sincere about everything he did. 221

These are pioneering days for Kåñëa consciousness in the West, and in the excitement of spreading the word, the quiet devotees are often overlooked. Jayänanda’s significance in the temple is more expressed by his inconspicuous service than anything else. He is never prominent, nor does he have any ambition to be recognized as senior. Always very active and engaged in practical work, he does his service with enthusiasm and energy. One never hears criticism or complaints uttered from Jayänanda’s lips. Rather he is the quiet foundation of the temple, whom everyone depends on, though hardly anyone realizes his importance.

Sixth Wave – Baptism by Fire So chant and dance, and when you get tired, take prasädam. This is our actual solid preaching work all over the world. —Letter to Bhakta dasa, August 3, 1973

Easter Sunday - April6, 1969 A massive Love-In has been planned for Easter Sunday in Griffith Park. It is considered to be the resurrection of the spirit of love for the Aquarian Age, and everybody who is anybody plans to be there. Many bands, including Jefferson Airplane and Canned Heat, donate their time to play a free concert. The underground paper, Los Angeles Free Press, runs a banner headline, “Free LSD at Griffith Park.” It will be a pivotal day, a landmark day for everybody. It will be the day the hippie movement dies in California. The devotees make plans to go, seeing the event as a golden opportunity to bring the chanting of Hare Kåñëa to thousands of new people. They want to make a big impression and hope to bring a lot of new prospects back to the temple. Today also marks the first anniversary 222

of the initiation of Viñëujana and Tamal Kåñëa. The Brotherhood also plans to show up from Laguna Beach. The morning sun promises a gorgeous sunny day in Los Angeles as the Brotherhood arrives en masse in Griffith Park with 10,000 hits of LSD for free distribution. This will be the day they really begin turning on the world to God consciousness. Dressed in their ceremonial garb à la 1969, with flowing kaftans, fringed shawls, and strings of beads from India, they lay down magnificent Persian rugs around their entire camp. Reveling in the glory of their demigodish beauty, with all the money in the world, valuable jewels, and beautiful women, they appear like celestial beings. They have brought one hundred gallons of organic fruit juice, and tables are set up to offer the juice free as a gift of love on this special day. The juice, however, has been spiked with a hundred mega-doses of LSD. The girls look radiant dressed in their white virginal gowns, taking jugs of organic juice around to turn on everybody in the park, without their consent. Over by the band-shell, the musicians have already set up and finished their sound checks. Now the Jefferson Airplane is in full swing in the middle of their set. Grace Slick prances around the stage dressed like an Indian Princess, singing about Alice in Wonderland who has eaten some magic mushroom and followed a White Rabbit to the court of the Queen of Hearts. Huge crowds spread out in all directions, basking in the warm sunshine, taking it all in. At the end of the song she introduces a guest. “All right. Now we’re gonna have a special event. I wanna introduce a personal friend of mine from Haight-Ashbury. He’s here with some of his buddies. Let’s really put our hands together for these guys.” Viñëujana comes forward, accompanied by the devotees. “Hare Kåñëa! Brothers and sisters. We’re from the Hare Kåñëa temple here in Los Angeles. We’ve come here today with our message of love—the Peace Formula for the Golden Age. We’re chanting the names of God: Hare, Kåñëa, and Rama. These three names are arranged in a sixteen word formula: Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare 223

Rama Hare Rama, Rama Rama Hare Hare. This is called a mantra. The word mana means ‘mind’ and tra means ‘to free.’ So the mantra we are singing in the Sanskrit language of ancient India is a powerful sound vibration meant to free the mind and to attract us to experience the unlimited qualities of the Absolute. This chanting of Hare Kåñëa is so wonderful that if you allow your mind to absorb the sound vibration, then automatically you reach a reservoir of pleasure. “So now we’re going to chant this mantra together, and you’ll see how powerful it is. We’re going to create a powerful wave of sound to bring in the Golden Age. OK! Everybody up.” The audience is stoned and really out of it. Many are in a prone position on the grass. They can’t believe what’s happening. “Stand up? What’s with this guy?” “Everybody up. Up. Up.” Viñëujana beckons with his arms. The kirtan begins to the accompaniment of bass, guitar, and drums from the Airplane. Kanti Mati devé däsé: Everybody was completely on acid. Then all of a sudden here comes Viñëujana on the stage, and he was just unbelievable. He took over the whole Love-In. Everyone came in those days, the Hell’s Angels, the surfer people, the drug people, the heads; everybody was there. He got every single person to stand up, including myself, and raise our arms in the air and chant Hare Kåñëa. We had no clue what this meant, or who this person was, but he had to be cool because Gracie Slick introduced him and told everybody to do it. Immediately, when he got off that stage, he was surrounded by people. They all wondered who he was. “Who was that guy?” He had the whole Griffith Park chanting at that Love-In. All up in the hills among the trees everybody was chanting Hare Kåñëa, and there were thousands and thousands, as far as your eyes could see. He did that, so everyone wanted to know who this person was. He mingled in the crowd a little bit, and then he disappeared. I found myself wondering, “Who was that man? What was that he was saying?” By now the spiked juice is having its effect on the unwary multitude. Every person in the park has unknowingly received this “blessing” from 224

the Brotherhood of Eternal Love. One by one the Brotherhood leaders are assailed by people who are beginning to freak out. Mohanänanda: I was dressed in yellow, with long, red, Jimi Hendrix hair that stuck out. In no time at all I was besieged by hundreds of people who were having bad trips—kids who we had tossed into their own versions of psychic hells and were desperately in need of help. They were pleading with me, “Please help me! What’s going on?” I was trained to administer against this, but I was literally being torn. I didn’t know what to do. It was hell. Absolute hell. It was almost a Dante’s Inferno type of Heaven and Hell experience. Every religious group and organization in the country was active in the park that day, whether it was Meher Baba, the Children of God, or the Diggers. Every little splinter group and sect was there, and all of them had been dosed. I had this rather incredible revelation that whatever their philosophy was, whatever their faith or yoga was, nothing prepared them, nothing was capable or sufficient to give them shelter. Nothing had protected them from even being dosed in the first place. It was clearly obvious, as you saw each of these groups totally collapse into their own hellish vision of themselves. The Brotherhood was sitting there chanting Om, but the Om vibration was not producing any kind of sedative effect on the masses. It wasn’t having any soothing effect at all. I thought, “I can’t bring my group of people over there.” I was faced with making a decision in the very core of my being; the right choice for myself, and for the people I was responsible for in sending them to their own psychic hell by being a part of this LSD administration, against their will. It was heavy. And it was even heavier when I looked up into the hills to see us surrounded by narcotics agents zeroing in on the Brotherhood. We still had a thousand more hits with us that day. I saw karmically, right now, I had to make a choice, and it had to be the right choice. I didn’t know what to do, because I wanted to continue on the spiritual path, but I knew it was time to stop taking hallucinogens. You couldn’t turn people on to God, no matter how pure the acid was. If somebody’s heart was not ready, they could not see God, and no amount of drugs in the world would do it. 225

At this point, miraculously for me, the devotees came onto the field. It was a kirtan party led by Viñëujana, Bhavänanda, and a host of devotees. Durlabha was carrying a picture of Kåñëa—Murli Manohara holding his flute—which looked incredible. A picture of Prabhupäda was on the other side. The women were dressed in the most magnificent colorful saris and golden jewelry. With kartäls and drums they marched onto the field that was now like a psychic war zone, something out of Steppenwolf. They were protected because devotees could only eat prasädam. They would never take anything that wasn’t offered. Bhavänanda broke into the morning melody, which was probably the most gorgeous melody I had ever heard in my entire life. He sang it so beautifully and spiritually, that it just took the effects of the LSD and blew them away. I was mesmerized. I walked over, bringing my whole group of psychically torn and brain-damaged souls with me, and sat them down to chant Hare Kåñëa and take prasädam. When I sat down, I joined the devotees right then and there. It was absolutely the best thing I possibly could have done. The Brotherhood moved over to the band-shell and led their group of psychically wounded, spiritually devastated individuals over there, trapped by their own glory, unable to see that their lifestyle was ending. It was over. Finished. I felt terribly guilty and responsible for being a part of all this. I was sure I could rely on some pretty heavy karma coming up for me. I was just turning eighteen in two weeks and had already been busted three times, so I was looking either at jail, or Vietnam. By what had mysteriously happened that day, it looked like the Brotherhood’s power was waning. Time would soon be busted. It was the end of the ’60s. It was clearly ending. What we had chosen as our lifestyle was coming to an end, and it was time to go on. It really changed that year, that day, for those who were going to get out with their lives intact without being ravaged by jail, devastated by drugs, or going to war. It was a clear sign for me to get out. Sacidevé: I came with the people from Laguna Beach to Griffith Park 226

on Easter Sunday. The devotees came to recruit people back for the feast. Viñëujana was on the kirtan party that was from Vaikuëöha, along with Bhavänanda and Madhudviña. It was a little bit of heaven in a hellish place, which the park was that Sunday. The temple room is packed that evening as guests squeeze in with devotees to witness an ancient fire yajïa performed by Çréla Prabhupäda. Among others, Bhavänanda and Palika are initiated into the eternal Vaiñëava paramparä. Mohanänanda and Sacidevé are among the newcomers who witness this rite of passage into the divine service of the Supreme. Like many other young Americans they respond to Prabhupäda’s revolution in consciousness, moved by the beat of a different drum. Mohanänanda: It was spectacular. Prabhupäda was at the temple in La Cienega, and there was a fire sacrifice going on, an initiation ceremony. I remember thinking about the Biblical prophecy that the Messiah would come and baptize people with fire. I thought, “Oh my God,” because my discipline was not only Hindu but also deeply into the Torah, Jewish mysticism, Kabbala. I wore the Star of David so this was a deep powerful vision for me, and a powerful symbol throughout that whole class. But there was no great movement going on in the Jewish mysticism. “Well, whatever form it’s going to come in, this seems to be it.” It answered everything for me. A spiritual community where I could stop taking drugs. I realized that if any kind of spiritualization was going to go on it had to occur without drugs. So by singing the names of God I realized, “Of course, that’s perfect.” I had my head shaved before the end of the day. We can always understand an action by its result—phalena paricéyate. Çréla Prabhupäda is actually empowered by Kåñëa, so he is getting the result. He teaches tapasya or nivåtti-märga, and makes no compromise. Those who follow the sädhu-vaiñëava, pure devotee, experience the bliss of Lord Caitanya’s mercy. Those who do not follow, get no firm footing in spiritual life. Maya just keeps them hanging, letting them think they’re in spiritual life. A few days later, Prabhupäda leaves for New York. Tamal Kåñëa, 227

inspired by the success of Rupanuga, also wants to preach at the university level. Since he has no college degree himself, he is unable to teach an accredited course. Undaunted, he arranges to teach a course in the new Experimental College program at UCLA, where the academic qualifications of the instructors are not considered. He prints up a little brochure on the philosophy of Bhagavad-gita to distribute to his students. When Prabhupäda receives a copy of the brochure, he is appreciative. Even though Tamal has simply quoted extracts from Prabhupäda’s books, still he is recognized by his spiritual master. The pamphlet is very nicely done, and you have diagnosed the disease very well, increasing the material temperature to 107 degrees and calling death immediately. I think by the Grace of Kåñëa you are getting good inspiration from within, as Kåñëa is giving you good wisdom. —Letter to Tamal Kåñëa, April 26, 1969

A consignment of 2,500 copies of Teachings of Lord Caitanya finally arrives from the printer, months behind schedule. Jayänanda pulls up in front of the temple in a rented flatbed truck loaded with cartons of books. Karandhara helps him unload the cardboard boxes, which they stack up in Tamal Kåñëa’s office, practically filling the entire room. The books sit there for weeks on end and it’s a mystery what to do with them. The daily saìkértana parties focus on chanting the mahä-mantra and distributing BTGs on saìkértana but no one has ever distributed big books before. Jayänanda had originally given Çréla Prabhupäda his life savings of $5,000 to help him publish his books. Then, he had volunteered to take responsibility for distributing the books. Now, seeing Prabhupäda’s books just sitting there, he volunteers to go out and distribute them himself. He asks Tamal to get permission from Devahuti to borrow her little Volkswagen. When Çréla Prabhupäda first arrived in America, he personally sold his Bhagavatam by going store to store. Besides this, no one else has 228

attempted to sell big books on a regular basis. Prabhupäda had sent half the books to Los Angeles, requesting that they be sold. It is the most important service and his most surrendered servant accepts the duty. While the rest of the saìkértana party remains in the temple, Jayänanda goes out all alone for three, four, or even five days at a time selling Teachings of Lord Caitanya to all the bookstores up and down the West Coast in Devahuti’s little VW bug. The sales are slow, just a few in each shop, but nevertheless he goes out every day without an assistant. It is a difficult and arduous task, but it never affects his consciousness. One might worry about a devotee out on his own, because mäyä is so strong, but nobody has any doubts regarding Jayänanda’s sincerity. Tamal Kåñëa: With complete faith in the words of his spiritual master, Jayänanda took up the task with fixed determination. Each day he would go out alone, sometimes in Los Angeles and sometimes driving hundreds of miles to other cities, to place a few books in each book shop he found. It was not unusual for Jayänanda to spend an entire day selling only one or two books, yet he never became discouraged, nor did he ever complain of any difficulties. While the other devotees enjoyed constant association with each other, Jayänanda’s service required that he go out alone. But he felt no loneliness, having his spiritual master’s order as his constant companion. The scriptures state that there is no distinction between the spiritual master and his instructions, and it was this realization that enabled Jayänanda, an ideal disciple, to attain perfection. Nothing ever changed Jayänanda’s consciousness. Jayänanda is the first devotee to distribute big books. He is already fully engaged going to the produce market, the flower market, doing the landscaping, repairing the vehicles, so no one would have discredited him if he had ignored the books. But still, in his own humble manner, he takes up the responsibility and thereby initiates book distribution in ISKCON.

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The Los Angeles temple begins to swell with devotees as many new people join the temple after the Easter Love-In. Kausalya was formerly with the Brotherhood of Eternal Love, but she left for Hawaii to get into some quiet meditation and find her true self. After receiving a phone call from Palika extolling the virtues of Kåñëa consciousness, she meets the devotees in Honolulu. By Kåñëa’s arrangement she has a private darshan with Çréla Prabhupäda, becomes convinced, and flies back to Los Angeles to join the temple. All the new devotees look to Viñëujana for inspiration, and Kausalya is no exception. He is their leader, teacher, and friend. Kausalya devé däsé: If it wasn’t for Viñëujana, I probably would have refused to go out on street saìkértana. He always made it fun. We would lay out a big oriental rug on Hollywood Boulevard, and he would let me sit there and play the tamboura and sing. Every now and then he would make me get up and pass out incense and try to give people a BTG. We did well because he choreographed the whole thing. We would all dance in step and we’d burn incense. It was far more elaborate than in later years. He was a wonderful, warm human being, a really sweet person, very deep, very cosmic, as well as a lot of fun and full of life. He was always Mr. Very Respectful and a strict brahmacäré. He came in a room, and he just lit it up. He had that quality. He could have easily been an actor. He had that brightness about him that was very charismatic. He was a great singer, and he had a lot of passion, a lot of emotion. There are plenty of great singers out there, but not a whit of emotion in their voices. Technically he didn’t have the world’s greatest voice, but he sang with a lot of feeling, and that’s what really came through. Just like Prabhupäda, his feeling is so intense it just gives you chills, and that’s what Viñëujana had. Madhudviña: Viñëujana was the inspiration for all the young devotees. He was the total inspiration, because he kept the juice happening. He had to deal with a lot of crazies, too. He had so much compassion in his heart to take people through it. He was like a 230

psychologist, a psychiatrist, a mother, big brother, cook, medic; he did everything for these people, and with loving care. He did it with so much eloquence and so much grace. He was a big guy but he was just naturally graceful, like a ballet dancer. He was very muscular and strong, but he walked in a very graceful fashion. He could dance as sweetly as he could sing. You could go on and on about Viñëujana. Jambavati devé däsé: We used to go out on saìkértana to Hollywood Boulevard with Viñëujana leading, and he would chant from 8:30 PM to 1:00 in the morning, almost five hours non-stop. He was always so blissed-out. He was such a lively person whenever he would lead the kirtans. He lent energy to all the devotees. Then we’d return to the temple, have some hot milk, and fall out. Viñëujana used to preach to me all the time about being Kåñëa conscious. He was very kind, a very thoughtful person. It didn’t matter that I was a woman; he would preach to me and encourage me to be Kåñëa conscious. I came to appreciate him very much. He would treat you, from day one, just like a devotee. He didn’t see you as a karmi, or whatever. It was really wonderful to be treated like that. Many of the new devotees are artistically inclined, and Viñëujana quickly engages them in devotional service according to their propensity. He has a regular troupe that works with him to present things artistically. He forms a little bhajan band with Tamal Kåñëa and Revaténandana. Kausalya also sings, and Çrémati plays tamboura. Because Stoka Kåñëa is not expert at singing or distributing BTGs, Tamal agrees to let him stay back from saìkértana a couple of days to work on the Sunday feast puppet shows. He helps Çrémati get the backdrops together for whatever puppet shows are going to be performed that week. Viñëujana writes the scripts and helps paint the puppets. Besides the puppet shows, Viñëujana also prepares skits and dramas. He writes, directs and is a major actor in all these productions. He actually puts together the whole Sunday program in addition to leading the kirtan, doing everything in a mood of devotion. Sahadevé: I did the puppet shows with him. I come from an acting 231

background, and he encouraged me. That was the best thing about Viñëujana for me, because he was a person who really allowed his creativity to be used in Kåñëa’s service. He had so much heart. It wasn’t as if he shut that down like so many people did. When he played Kåñëa it was sweet, and when he’d sing it was sweet. It came out in his music, and also in the puppet shows and plays that we did. He had written the scripts, but mostly it was improvisation and we just responded to his ability to communicate the part. This was before KÅÑËA book came out, but we had some of the manuscript pages. Dayänanda: Viñëujana was able to communicate in a very personal way. He would be playing the mådaìga, and then he would just smile like anything and look you straight in the eyes. It was the most incredible communication you would get from him with his kirtan. He would just concentrate on you, and you’d feel that you were having kirtan with Viñëujana. He would do that with everyone and get people really involved in the kirtan, really feeling the experience. When Viñëujana gave lectures, he would speak very sweetly. I think he was much better talking one on one. He gave wonderful lectures and his voice was very sweet, but he tended to let the spirit speak through him and he kind of rambled on a little bit. His manner was intoxicating, and he was able to communicate well with people and communicated a kind of feeling, a joy. When Viñëujana and Revaténandana were children, they used to play together. But their relationship was never really close. Revaténandana was a year older, and as a child he used to bully his younger cousin. After high school they became friends again and Revaténandana lived with Viñëujana and Linda for some time in Haight-Ashbury. Due to Viñëujana’s association, he had joined the movement Although Revaténandana is a really nice devotee, he still seems a little up-tight a lot of the time. He doesn’t radiate like Viñëujana does. Rather, he always appears to be brooding over something deep in the back of his mind. Although he’s a great preacher and a good debater, he lacks the magnanimity of Viñëujana. He just doesn’t have the same aura. One day in La Cienega the emotional conflicts of their childhood 232

surface. Walking along the temple hallway, Revaténandana hears a familiar sound coming from the book room. Revaténandana: He picked up his 12-string Rickenbacher one evening in the book room when nobody was there. I heard the guitar and immediately recognized his playing. He still had it, but he was going to put it up for sale. I stopped and listened, sitting down against the wall in the hallway outside the book room while he finished playing. I just sat there and listened. When he picked up a guitar, he could transfix me for any length of time. I know guitar and he was fantastic. He was playing the äratika melody and finger picking. He was the best guitar player I ever heard. He was a genius. I was a little hard on him when we were kids. I had a tendency to be aggressive, and he was the younger one, so sometimes I got a little bullyish. He didn’t like me emotionally so much because of our young childhood experience. “Why did you do that to me?” he asked one time when we were already devotees. He didn’t usually get into his past or anything, but that day he did. “I’m sorry,” I said. “What can you do when you’re kids? We were all playing together. I was going through a heavy time at home and at school, and I was a little aggressive. I’m sorry.” It never really sat with him. When I saw him that day with the guitar, I stuck my head in and said, “You know, it’s really nice to hear you play guitar again. I’ve never been able to resist listening to you play the guitar.” “That’s why I don’t do it,” he said. And he sold it.

May 1969 By early May the New York temple has also caught the saìkértana fever. Inspired by the success of Los Angeles, they also have a saìkértana party going out to chant daily. Prabhupäda encourages them to continue going out; “That is our life and soul.” In one weekend they collect almost $500. The La Cienega temple is still ahead, however, as they collect $250 233

every day. Because of their opulence, Prabhupäda names the temple New Dwaraka. The New Dwaraka Sunday Love Feast is the most popular in ISKCON. Its sixteen courses have yet to be equaled. With Prabhupäda’s permission, they begin charging an admission fee. For $1.25 a person can enjoy a play or puppet show, kirtan, lecture and a sumptuous feast. In anyone’s book, it’s definitely a bargain. Still, Viñëujana and Tamal want to make it even better. They decide to fashion every Sunday feast around a central theme, turning the whole program into a grand festival with a distinct mood. Prabhupäda helps by giving them ideas from Kåñëa lila, like nauka-bihära—the boat lila of Kåñëa and the gopés, and räiraya—the day the gopés make Rädhäräëé into a Queen. She is seated on a gorgeous throne, and Kåñëa is the doorman of Her palace, standing by the throne with a sword. So there is feasting, dancing, and singing for the coronation of Çrémati Rädhäräëé. Every Sunday now becomes a festival with a distinct theme. Çrémati makes two beautiful Rädhä and Kåñëa dolls, which are utilized for the nauka-bihära pastime. A little house is also made using a latticed framework wherein Rädhä and Kåñëa sit together. The audience is requested to cover the latticework with fresh roses from the garden. The rose bushes planted by Jayänanda are now in full bloom and ablaze in color. One by one the guests insert rose after rose, until the flower house is complete. The scene is so enchanting that many are overcome by exhilarating spiritual emotions seeing the Divine Couple, forgetting that They are only dolls. Photos are sent to Çréla Prabhupäda, who is similarly charmed. This picture becomes the cover for the next Back To Godhead, number twenty-eight. Viñëujana, Tamal, and Silavati begin the Sunday love Feast on Tuesday by deciding on the theme and planning it out. They involve the whole temple by focusing on the theme all week long. On Wednesday they begin the bhoga shopping, and a flyer is prepared depicting the theme to be celebrated. On Thursday the flyer is being distributed on saìkértana, and certain preparations are begun that need a few days. By 234

Friday everything is in full swing, and decorations are made ready. On Saturday the temple is completely decorated, and more preparations are readied. Everyone in the whole temple is focused on the Love Feast. On Sunday Viñëujana organizes the program. He takes the devotees to Griffith Park to chant, dance, and hand out invitations to bring people back to the temple, where he again leads kirtan and puts on a puppet show or drama to complete the evening’s festivities. Factually, he does almost everything himself. By totally absorbing himself in the mood of the Sunday Festival program, Viñëujana becomes even more blissful. Mohanänanda: You couldn’t help notice that Viñëujana was absolutely filled with love of God. From the moment you saw him, it was as if an angel had appeared. From the way he looked, the way he chanted, his natural passion, the light in his eyes, the compassion in his heart, there was no doubt about it. He had the quality like he’d always been a devotee. You could never imagine him outside being anything else but a devotee. He was so immersed. Viñëujana’s big play was the Narada Muni play, and we began to think he was the incarnation of Narada Muni, especially a novice like myself, just then joining. He had written songs that he would sing in the various plays he was involved in. I wasn’t active in the theater at that point. I was just a spell-bound young pup. As my confidence grew, I wanted to be as powerful as Viñëujana, and as respected as Karandhara. I just thought they were the greatest thing on earth. For us, the new bhaktas, Viñëujana was the spiritual soul of the movement. Sacidevé: I remember him doing Narada Muni quite a bit. It was like every moment, being in that temple, was ecstasy. What can I say? When Viñëujana would speak, he would actually have tears welling up in his eyes, and his voice would choke a lot. He was like that 24hours-a-day with whomever he came in contact, whether it was Tamal Kåñëa, or Gargamuni, or Brahmänanda, or with a brand new devotee, or whether we were out on saìkértana. Viñëujana carried us. You know how Prabhupäda carried the devotees, how Prabhupäda empowered the devotees to do things 235

beyond—even surprising the devotees themselves. Viñëujana also carried us in that way. By his bhakti, he imbued the atmosphere so that everyone was just carried by his enthusiasm. Later on, other programs developed. Deity worship developed; Spiritual Sky incense developed. A lot of departments came into being and many of us stayed back. So the kirtan party was not the only focus. In the temple room women could stand wherever we wanted to. It was like brother and sister. It was very pure. I consider myself very fortunate to have experienced Kåñëa consciousness there. Nanda Kumar: He was real good with the kids. I remember the puppet shows. He had a certain voice, a certain inflection, and I can still hear his voice, full of animation. I mean he would become the part, and it captivated everyone, kids and adults, because he had that childlike innocence himself. That was what made him so beautiful, and so charismatic. He wasn’t caught up in politics; he wasn’t caught up in judgments; he wasn’t caught up in anything. He was just an innocent, childlike, beautiful servant. A flower child—yet very wise and very high in consciousness. So kids were automatically attracted. Çrémati’s energy was a lot like his, too. She was real, and very noncritical. I remember she used to eat the prasädam from the trash cans on Sunday from the guest plates, and she would cry. There were tears in her eyes because she felt, “This is such a holy thing, such a great wonderful opportunity, and I hate to see it go to waste.” With the success of the festivals, more and more devotees are made. After only six months, the La Cienega temple is already burgeoning with over sixty devotees living there full time. It becomes obvious that soon they will need an even bigger facility. With the lease terminating in December they will have to begin looking for a more suitable place right away. Seeing the success of La Cienega, Tamal Kåñëa maps out a plan for preaching in the major cities within a 150-mile radius of Los Angeles. Tamal is always organizing. Although Dayänanda is the temple president, Tamal actually runs the show. He likes to be in charge. Noticing that San Francisco temple has seriously diminished since 236

the departure of so many devotees for London and Los Angeles, Tamal wants to help. Prabhupäda is encouraged by his preaching attitude and requests him to try and reinstate the temple to its former glory. He also suggests Tamal stay in San Francisco to help arrange the upcoming Ratha-yäträ Festival. Around this time Prabhupäda begins to think about initiating sannyäsés who can simply travel and lecture on the philosophy of Kåñëa consciousness. He approaches Brahmänanda about making this commitment, but Brahmänanda feels that he needs time to think about taking such an important step. Prabhupäda then brings the subject up with Tamal Kåñëa, who, like Brahmänanda, also decides to wait. With the movement expanding beyond expectations, Prabhupäda realizes it is simply the potency of the Holy Name. He originally came with only one pair of kartäls, and now there are hundreds of pairs of kartäls resounding throughout the streets of America. He therefore emphasizes street saìkértana as the most important activity. Seeing the student community as the best source of new devotees, he wants everything to be arranged around saìkértana and college preaching. When Prabhupäda sees Räyaräma having difficulty maintaining his consciousness, he wants to ensure that every devotee is able to maintain spiritual strength. My advice to you under the circumstances is that at least for one hour you must all go to have saìkértana outside on the streets or in the park. That is your life and soul, first business. The next business is completing the chanting of 16 rounds every day. The next business is your editing, and if you find extra time, then you can attend the temple ceremonies. Otherwise you can stop these activities, but outdoor kirtan, your editing work and chanting of 16 rounds must be done. Outdoor kirtan must be done, even at the cost of suspending all editorial work. That is your first and foremost business. Temple worship is not so important. If need be, the whole temple can be locked, but the outdoor kirtan cannot be stopped. —Letter to Rayarama, May 17, 1969

In this letter Prabhupäda lays the greatest emphasis on the kirtan party, and sixteen rounds of japa comes next. Service to the båhat237

mådaìga is third, followed by temple programs. This is the formula to save a weak devotee from falling back into material life. By this instruction Prabhupäda supports the shastric view, harer näma harer näma harer nämaiva kevalam,kalau nästy eva nästy eva nästy eva gatir anyathä. Unfortunately, Räyaräma doesn’t follow this advice and subsequently leaves the movement.

June 1969 The Pope and the Maharishi had come in 1965 with a big splash, but there was no lasting effect. Instead, the miniskirt becomes the rage as women begin to think of themselves as more than housewives. Madison Avenue is quick to take advantage of this new market. Catholicism continues to decline as homosexuals lobby to be ordained ministers. Maharishi’s TM initially attracts thousands of followers as the Beatles and actress Mia Farrow journey to Rishikesh, India. Subsequently, followers leave in disgust. John Lennon writes the song “Sexy Sadie” as a satire criticizing the Maharishi’s alleged attraction for young women. Joan Baez is outspoken about the Vietnam war. “If you don’t speak out against a rotten thing, you become a part of it.” In Montreal, John Lennon and Yoko Ono hold a “Lie-In” for peace in a hospital bed. They ask devotees to join their recording of “Give Peace a Chance.” Prabhupäda has his own peace formula coming in paramparä from Lord Caitanya. Some of his young followers are grasping the importance of his mission. Vibhavati meets with John Lennon in Montreal to discuss peace. John is an influential man, and by interviewing him, she publicizes the Kåñëa consciousness movement in a way that people will understand, by showing that the Beatles are interested. The encounter is published June 7 in the Montreal Star. Prabhupäda is highly pleased with Vibhavati’s effort, informing her that her service has been recognized by Kåñëa. He explains that simply by saying you accept God, peace will not be achieved. One has to live fully in God consciousness. “So unless on the summit of administration there are actually Kåñëa conscious men, we cannot stop war.” (Letter to Vibhavati, June 12,1969) 238

Every disciple has the potential to fully participate in a particular aspect of the spiritual master’s mission and dedicate himself to helping in that way. Jayänanda participates by dedicating every moment to humbly serving the devotees. Viñëujana participates by constantly inspiring others to chant Hare Kåñëa. Tamal Kåñëa participates by recruiting new men and accepting responsibility for management. His journey up to San Francisco shows him that without enthusiasm Kåñëa consciousness cannot be maintained. He is sorry to see his former temple in a compromised mood, with devotees maintaining an independent spirit rather than working cooperatively to push on the mission. But through his own enthusiasm he inspires and unites everyone to get involved in the Ratha-yäträ festival. Tamal arranges for Jayänanda to come up to San Francisco to help build an elaborate cart for Ratha-yäträ. Nara-Näräyaëa: also comes to do the carpentry work. Tamal negotiates with the West Coast temple presidents to cooperate in making Ratha-yäträ a grand success. With the tension gone, the situation at once improves. Soon, Bhavänanda is also sent up to San Francisco to assist in designing the Ratha-yäträ cart. Jayänanda and Nara-Näräyaëa: are hard at work in a vacant lot near 518 Frederick Street when Bhavänanda arrives. Bhavänanda: We had no idea what the Ratha-yäträ carts in Puri looked like, but we knew they had a dome covered in fabric. So I covered it with some purple satin fabric. Jayänanda helped to build the cart and paint it. In the little Frederick Street temple room I remember him sitting very erect, with his back against the wall with these big wooden beads, and chanting his japa in the evening with his eyes closed, very intensely and very loudly and clearly. That is my most vivid memory of him. Now that the San Francisco devotees are enlivened by Ratha-yäträ they are able to convince Chet Helms, who manages an ocean-side dance hall, The Family Dog, to donate the facility for Ratha-yäträ day. Chet is a local rock promoter who is favorable to the flower-power scene 239

and the Hare Kåñëa devotees. He has a large concert hall, equipped with a huge kitchen and twenty burners, perfect for large scale prasädam distribution. The hall is ideally situated right on the beach and capable of accommodating five thousand people. In addition to working on the carts, Jayänanda does the bhoga run and seeks donations. Many people promise to contribute fruit and grain for large-scale prasädam distribution. Other persons donate flowers for decorating the Deities. It looks to be the best Ratha-yäträ ever. Umäpati: One evening, Jayänanda needed some help bringing something into the temple. I didn’t want to do it. I was too lazy really, so I gave some useless excuse. Jayänanda asked, “What have you been doing all day?” He had been away all day working very hard as he always did. I hadn’t been doing as much as he did, so I got very angry. I started ranting away at him and said I’d go somewhere else. Immediately he said, “Oh no, don’t get mad. I’m sorry. I’m just a bit tired. I didn’t mean to offend you.” Immediately he was so nice. He’d never say anything hard to anyone, always very pleasant, proper in his dealings, and courteous with his godbrothers. He was always engaged in devotional service. It’s hard to describe just how nice Jayänanda was. While the devotees are appreciating the qualities of Jayänanda and Viñëujana, Prabhupäda is also appreciating Tamal Kåñëa. Recognizing his organizational ability, Prabhupäda requests Tamal to take up management of all the West Coast centers to help alleviate the burden. With the management under control, Prabhupäda will be able to concentrate on his writing. I can understand that Kåñëa is giving you intelligence how to manage the Western Coast branches of our society. I think you should now make an ad hoc committee of management, comprising yourself, Jayänanda, Cidananda, Dinadayal, Upendra, etc. If in this way you can take charge of management affairs, it will be a very nice thing. Now the West Coast management is practically on you. —Letter to Tamal Kåñëa, May 23, 1969

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The Sunday Feast theme programs continue with the dadhi-bandha, or butter churning festival. To celebrate this pastime, a ten-gallon steel milk container is used as a large churning pot to recreate the pastime of the gopés churning butter. After the pot is filled with cream, each guest will have the opportunity to come forward and work the churning rod. When the cream is finally churned into fresh butter, it will be offered to Kåñëa and distributed to all. The devotees are excited about this festival, and they enthusiastically tell everyone they meet not to miss this Sunday’s program at the temple. Knowing that many young people are still joining the Brotherhood in search of spiritual life, Tamal and Madhudviña drive down to Laguna Beach to attract people back to the Sunday program. Mystic Arts World, a huge store where all kinds of people hang out both inside and out front on the street, is the first place they go. It’s a typical head shop with a juice bar, health food store, art and book shop, and a meditation room in the back. As they walk in, all eyes follow the shaven-headed Vaiñëavas. They are welcomed by the manager and quickly negotiate a regular Saturday afternoon kirtan program. Next, they visit the popular hangout Yoga Imports. One by one, they visit all the hip places, with the purpose of reclaiming lost souls for Kåñëa’s service. On Sunday afternoon the temple is packed with hundreds of guests. Many of the neighborhood kids also attend as La Cienega is becoming well known as a hub of activity throughout the area. Some people even drive several hours to attend the Sunday program. Mirabai devé däsé: I was working in Yoga Imports, and Tamal Kåñëa and Madhudviña came in to look at harmoniums. I was so curious about them with their little çikhäs and shaved heads and robes, and the way they acted when they were in the store. I was very interested, so I asked the owner of the store, who had been to India and knew yoga. He said, “Oh, you just go back and do your hatha-yoga. Those are very strict monks. They live in an ashram in LA. It’s probably something you wouldn’t be interested in.” Of course that made me even more interested. So I went to the temple on La Cienega, and they were having the butter festival. It was wonderful. There was a play 241

about Kåñëa stealing butter. Then they passed around a big platter of freshly churned butter. I was always intrigued by other cultures, and I’ll never forget the atmosphere and the way the temple smelled. When we sat down for prasädam, I didn’t want to take all that stuff, because I was eating just steamed vegetables, fruits, and juices. I was afraid to eat it, but I did and it was so good. I didn’t understand yet about food being offered to Kåñëa first. There were so many people that no one was available to explain it to me. Keçava: I came from Santa Barbara for a Sunday feast. My brother, Karandhara, sent me a Bhagavad-gita and explained about the material body. I felt really inspired when I read it. So I came down to see the temple. The first devotee I ever saw was Revaténandana. He showed me in, and they were having a butter churning festival. Silavati gave the presentation that day. She was a senior devotee. Tamal brought me in to his office. “What do you think? Do you want to live in the temple?” “Yeah. But I have to go back. I’ll come back next week.” “Maya’s going to get you. I hope Maya doesn’t get you.” I didn’t understand the philosophy. I thought an individual person might chase me or come after to get me. The whole way back I was thinking, “Who is this Maya?” But I came back and joined. Silavati is also a little bit like Viñëujana. She is another one who is always in bliss and trying to encourage everybody. As the head püjäré, she is absolutely dedicated to taking care of the Jagannath Deities. She also gives wonderful classes that are full of heart-felt realizations. Therefore, everyone looks up to Silavati. There is no misogyny in these early days. The women have nothing much to complain about, as they will in the years to come. Sahadevé: Silavati would get up early to wake the Deities and get the flowers ready, so I was getting up with her. This was before Çréla Prabhupäda introduced maìgala-ärati, so we were up and about while everyone else was sleeping. Viñëujana used to wake up the brahmacärés every morning by singing. We could hear him singing. It 242

was real sweet. La Cienega was like a big house, and the brahmacärés lived in one room. Prabhupäda has still not instituted a strict schedule of getting up early to attend maìgala-ärati. Because of the emphasis on street chanting and BTG distribution, the devotees are always out on saìkértana every night. For the weekends, they sometimes stay out until 2:00 AM, chanting away as long as there are people to hear. On week nights they stay out until eleven. After a half hour drive back to the temple, they find hot milk and halava waiting. There is always a lot of halava. They eat to their full satisfaction and sleep heavy because they are not expected to get up early. The exception is Muralédhara, who is always quiet and reserved. He goes out for saìkértana every afternoon, but at night, while the others chant on Hollywood Boulevard, he paints. Therefore, he is always in the temple room very early chanting his rounds. Muralédhara: Silavati was really wonderful. She was very motherly and very devotional. We were good friends, she and I. We had a wonderful relationship. I always felt real brother and sister with her. She was a good example for me, too, her devotion and nice qualities. Returning to Laguna Beach for the scheduled program at Mystic Arts World, the devotees find the meditation room filled with interested people. Viñëujana gets things going by chanting Hare Kåñëa, followed by Tamal’s lecture on Brahma-samhita. He speaks on the cintämaëiprakara-sadmasu verse. Showing the picture on the cover of the Bhagavatam, he tells them about the spiritual sky, the different planetary systems, where Kåñëa is, and where we are. Hippies appreciate cosmic explanations and many become interested. Bahuläçva: I grew up in New York and in ’67 a friend of mine had given me the original record of Prabhupäda chanting Hare Kåñëa. I listened and chanted with that record and became very attached to it. So when I came to California, I brought it with me. I didn’t know anything about a Kåñëa movement or Hare Kåñëa, other than this record I had of Prabhupäda chanting. 243

The Brotherhood had this health food store, Mystic Arts, which also had a meditation room. I worked there. One day I came in and there was kirtan going on. I was shocked because I didn’t know that anybody else even knew about it. That was the first time I found out that there was a temple. As a result of the Saturday programs in Laguna Beach, many people become attracted to the superior philosophy and culture of bhakti-yoga. Most of them are already interested in spiritual life, so they are impressed with the devotees’ knowledge and conviction. They are encouraged to come to Los Angeles for the Sunday festival and experience the atmosphere of a Kåñëa conscious community. These people are eager to meet the Master who has infused such a depth of sincerity into the hearts of his followers. As spiritual seekers, they want to know more. Meanwhile, as Prabhupäda tours the East Coast temples, he likes to listen to the recording of Viñëujana that he carries with him. He also likes to play it for the devotees. Çäradéyä devé däsé: There was a tape that came out of Viñëujana singing, that famous one, “vande ‘haà...” Prabhupäda had that tape. They had just recorded it, and he brought the tape with him from LA. Viñëujana was singing, and Prabhupäda was playing the mådaìga. That was the first time I heard it. Prabhupäda played it for us, and he asked us what we thought. Did we like it? Of course, we loved it, and we all memorized it and started singing it all over the place. I remember somebody saying how Viñëujana was singing the prayers right there to Prabhupäda and really getting into it, totally absorbed in meditating upon Prabhupäda. Bharadraj would sometimes imitate Viñëujana’s singing when he would lead kirtan. During Prabhupäda’s stay in New Våndävana many devotees from all over the East Coast come to visit. From the small center in Chapel Hill, North Carolina, Bhürijana däsa arrives to spend a week with his spiritual master. Bhürijana: As soon as I arrived, I was invited by Prabhupäda’s 244

secretary into Prabhupäda’s room. I climbed the steep stairs and offered my obeisances. Prabhupäda sat smiling and effulgent behind a metal trunk-desk in an almost bare, second-floor room. Prabhupäda’s first words were, “Have you heard the tape?” “No,” I said, and he turned on a tape recorder. Tamboura vibrations and mådaìga rhythms filled the room. Viñëujana was singing, his voice deep and resonant. He offered respects to gurugauräìga, and the eternal associates of Kåñëa in Goloka: “vande ‘haà çré-guroù çré-yuta-pada-kamalaà çré-gurün vaiñëaväàç ca…” Other devotees climbed the stairs and came in to listen. The atmosphere was thick and sweet, and I stood up and danced to the taped kirtan. Whenever devotees hear this recording, they can hardly believe that Viñëujana has only been in the movement for one year. While in New Våndävana, Prabhupäda receives a letter from Tamal Kåñëa. “Please come to Los Angeles immediately, Prabhupäda. There are so many devotees who are so much anticipating your divine appearance.” After a four-month absence the devotees are feeling pangs of separation from their spiritual master. Prabhupäda immediately accepts the proposal, considering the plea an urgent call. “Prabhupäda is coming to New Dwaraka!” The news of his imminent arrival spreads quickly. Filled with joyful anticipation, the La Cienega devotees inform everybody that His Divine Grace will soon be back in Los Angeles. “This is the opportunity to have his darshan.” Bahuläçva: They told me that Prabhupäda was coming and they were having a big program for him in LA. I felt almost like a disciple of Prabhupäda at that time anyway because I’d been chanting for so long on my own. So I decided I would ride up with them and greet him when he came to the airport. I spent the weekend at La Cienega Temple and helped prepare for Prabhupäda’s arrival. I went out on saìkértana, and, of course, Viñëujana was the saìkértana leader. Viñëujana had an awe-inspiring impact on me from the very first time I met him. He was, as a human being, completely sincere, straightforward, and honest. I just felt that from him. He was very 245

lovable, and I just wanted to be in his association. The temple is packed over the weekend as many newcomers help prepare for Prabhupäda’s reception. On Monday afternoon, June 23, everyone gathers at the airport to greet Prabhupäda with kirtan. New devotees are meeting their spiritual master for the first time. The energy at the temple has greatly increased since March, and Prabhupäda can immediately see that this center is the heart of the movement. What he wants to see in every temple is already here in New Dwaraka. “The most successful saìkértana affairs are going on here in Los Angeles. It is actually wonderful in comparison to others.” (Letter to Hamsaduta, June 26, 1969) The following Sunday the temple room is packed again. Everybody wants to hear Prabhupäda speak. The highlight of the evening is the play. Viñëujana and his troupe have prepared a grand production of the story of Prahlada Mahäräja. Viñëujana’s portrayal of a furious Hiranyakasipu is so convincing that some of the children become fearful. Çréla Prabhupäda thoroughly enjoys the drama and comments that Viñëujana’s performance was the best. Then he reveals that in his youth he had been an active member of his school’s drama club.

June 27 On June 27, Prabhupäda is the special guest on a radio talk show. Viñëujana leads the devotees in kirtan during the program. Happy to be back in Los Angeles, Prabhupäda decides to make this temple his ISKCON World Headquarters.

July 1969 The Nectar of Devotion is now finished. Prabhupäda recognizes the sincere service of Jayänanda Prabhu in the Preface: I beg to offer my sincere thanks to all my friends and disciples who are helping me to push forward the Kåñëa consciousness movement in the Western countries, and I beg to acknowledge, with thanks, the contribution 246

made by my beloved disciple Çréman Jayänanda brahmacäré. My thanks are due as well to the directors of ISKCON Press, who have taken so much care in publishing this great literature. Hare Kåñëa.

Jayänanda was the first to offer money to help Çréla Prabhupäda print his books with a donation of $5,000 back in 1967. After Teachings of Lord Caitanya was printed, Jayänanda accepted half the shipment and went out alone for months to distribute them. By pleasing his spiritual master, Jayänanda is a direct recipient of Kåñëa’s mercy. Jayänanda is now busily organizing the Ratha-yäträ festival. He is the nuts and bolts man in San Francisco. He can generally be found under one of the cars fixing it. But the temple needs a leader. To bolster the flagging spirits in San Francisco, Madhudviña is sent up to take over as temple president. He immediately fires up the saìkértana party by taking them out all day to chant, duplicating the mood of Viñëujana. Madhudviña is in ecstasy going out to chant with Jayänanda, and the two of them really get into the kirtan. Jayänanda is also a strong mådaìga player and kirtan leader, having learned by going out every day with the kirtan parties in LA. Both are accustomed to chanting for hours at a time, so with two senior devotees inspiring each other, the saìkértana party finds new life. Gaurahari: I was hanging around North Beach, and one night they had a kirtan there, led by Madhudviña in front of Big Al’s. I didn’t recognize him at first because he was shaved up. He came up to me and said, “Come on over to the temple. Remember the Swami that came out to the farm? He’s my spiritual master now.” So the very next morning I walked over to Haight-Ashbury, and that was it. One of my first duties as an uninitiated devotee was to cook for the Ratha-yäträ festival. I had done some cooking at Morning Star, so Jayänanda put me in charge of preparing the feast. I was just two or three days in the temple, and I was preparing a feast for around 5,000 people! Prabhupäda sees that the La Cienega temple will be able to supply devotees to other temples, as they are attracting so many new people. After being trained, they can be sent to open new centers or bolster 247

sagging ones. Of course, he doesn’t want the other centers to simply rely on importing devotees; they must also actively recruit new members. The basic principle for accomplishing this is going out for street saìkértana. But whenever there is an urgent need, devotees can be sent. The L.A. center is now specially meant for training devotees and dispatching them in different centers wherever they are required. So open correspondence with Tamal Kåñëa, and I also will tell him to assist you as far as possible. —Letter to Subala, July 8, 1969

Comfortably situated in Los Angeles, Prabhupäda now gives all his energy to writing KÅÑËA book. The new bhaktas are satisfied to serve in the presence of their spiritual master. While Tamal Kåñëa gets the credit for managing the temple, Viñëujana trains the new devotees and has many playful rasas with them. The younger devotees see him more as their older brother than as their saìkértana leader. Although he is their instructor, he does so with such humor and kindness that they feel completely comfortable with him. Thus they give him their hearts. Yudhiñöhira: Of all the devotees that were there, Viñëujana was the most approachable. I was always attracted to him because his kirtan was so beautiful. He used to tell me, “Yuddisthira, you have Lord Buddha ears.” Once I needed a needle, so I said, “Viñëujana, I need a needle so I can string some beads.” “OK. But, remember, don’t lose it, because if you lose it, Tamal Kåñëa will chastise you.” But somehow I lost the needle. I went to Viñëujana, “I’m sorry, but I lost your needle.” “Boy, now you’re going to get it.” When I saw Tamal Kåñëa, I ran over and offered my obeisances. “I’m sorry I lost your needle.” Viñëujana was just laughing. It was a joke, but I took it seriously. He was like a big brother to me. Mirabai devé däsé: Eventually the lady devotees came down to Laguna Beach, brought me back to the temple and dressed me up in a 248

sari. Viñëujana gave me little engagements, like cutting up fruits and vegetables, cleaning the bathroom, cleaning the temple. The way he would do things was so nice; he made you feel like you wanted to do that, and more, just by his presence, the way he was. He was like everybody’s father, in a way. He would do everything and I remember him vacuuming. He was like my guru because I could talk to him. We women didn’t get much of a chance to associate with Prabhupäda directly. Jayänanda was so wonderful when I first came, but he was much quieter. Viñëujana was like a magnet. Jayänanda was equally wonderful but really quiet. Mohanänanda: The kirtans out on the streets were absolutely magical, and we lived in kirtan in those days. Morning, noon, and night we were out; we practically lived in the streets at that time and came back just for prasädam then went out again. Viñëujana was always the leader. Karandhara was also a remarkable fellow at that time. He was real quiet and very serious, and he just commanded respect. Keçava was a young pup like myself. Viñëujana, Karandhara, Gargamuni, and Tamal Kåñëa were the leaders, and we were just the troops at that point. Keçava: Mohanänanda and I used to distribute BTGs in the beginning. Viñëujana was the chanting leader, and he was in a class of his own. When Viñëujana went out on saìkértana, no one needed any prodding, they wanted to be with him. Sometimes he’d play two mrdangas at one time, one on top of the other, just to attract people on the street. He wore brown cotton carpenter gloves that he used to tape around his wrists. He always said, “bliss,” and “love feast,” when he lectured to the people on the street. Tamal really impressed me, too. You could ask him anything. Tamal had all the answers. In the beginning I was more attached to Tamal, but he had so much going on, that I ended up becoming Gargamuni’s protégé. He was more real with me. He was fun. Before becoming a devotee Keçava had worked on a ranch, baling 249

hay, so when he joins the temple he is in excellent physical shape and really strong. The brahmacärés enjoy wrestling one another when they have some free time on a Sunday morning, and Keçava is quickly challenged. But he is difficult to defeat and wins handily. There are only two devotees who can defeat Keçava. Keçava: I couldn’t beat Jayänanda and I couldn’t beat Viñëujana. They were the only two that I couldn’t dominate, or eat more than. I wrestled with Viñëujana once and he dominated me. Jayänanda and I wrestled on more than one occasion. Jayänanda was so strong you couldn’t imagine. I was really strong, but Jayänanda would just dominate me. Nobody could beat Jayänanda. He was powerful. Jayänanda was big and he was strong, like a bull. The other ISKCON leaders are beginning to appreciate Tamal Kåñëa’s organizational abilities. Brahmänanda writes to Çréla Prabhupäda praising Tamal. In his reply, Prabhupäda reciprocates this mood of appreciation, indirectly bringing up the sannyäsa issue once again. You are correct that Tamal Kåñëa’s endeavor is very successful, and we should cooperate with him fully, and other centers should follow the same principles to make it successful. Recently, Tamal Kåñëa has sent Madhudviña to San Francisco to organize the temple there, and as soon as he had gone there, the saìkértana collection has become raised from $17 to $70. So in this way we should help all the centers, and in the future both you and Tamal Kåñëa, assisted by the others, should be the main guiding stars of the society. —Letter to Brahmananda, July 8, 1969

Prabhupäda is spending a lot of time and effort in guiding and instructing Brahmänanda, with a mind to entrust him with a lot of responsibility. Brahmänanda is already in charge of book publication, as well as being the New York temple president. Prabhupäda keeps stressing that saìkértana and book publication are ISKCON’s “right and left hands, so everything should be done very carefully and in remembrance that this is Kåñëa’s business that we are executing.”

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July 16 On July 16, Prabhupäda performs an abhiñeka-yajïa for the installation of small brass Rädhä-Kåñëa Deities in LA. The devotees have been serving the Deities of Lord Jagannath, Baladeva, and Lady Subhadra, but with the installation of Rädhä-Kåñëa Deities, Prabhupäda knows that it is now time to introduce more sädhana. He moves the morning program up an hour to start at 6:00 AM. With Nectar of Devotion coming soon from the printers, there is a greater emphasis on rising early. It is an activity that must be performed. Prabhupäda is carefully and gradually nursing his flock of young western Vaiñëavas towards the highest standards of devotional purity, knowing full well that each step taken has to be secure before the next step can be introduced. By stressing the chanting of the Holy Name, he has already seen the devotees progressively develop a higher spiritual taste. Simultaneously, they will naturally eschew the lusty desires that they were previously addicted to. By adding Rädhä-Kåñëa Deity worship, Prabhupäda hopes to speed up the purification process. As head püjäri, Silavati not only takes care of the Deities, she also sews for Them. She lives with the other women but has private quarters because she is older. Although she does the püjä, she can’t blow the conch shell, so Yudhiñöhira blows the conch for her morning and evening. Both Silavati and Sahadevé rise at 4:30 AM to wake Rädhä and Kåñëa and get the flowers ready for ärati. The 108 rose bushes planted by Jayänanda are in full bloom, and Sahadevé picks the most beautiful ones to offer. Keçava and Mohanänanda delight in pilfering flowers from the neighborhood. They always bring back a sumptuous display for the vases. They are absolutely devoted to bringing back the most lavish array of flowers for the Sunday Love Feast. Sankirtan is becoming more and more successful. Emphasis is given for going out during the day and then returning for a full evening program of kirtan and Bhagavad-gétä class. After class many devotees still go out to Hollywood Boulevard for saìkértana. They stay out late 251

and don’t return to take rest until well past midnight. Soon, Silavati complains to Prabhupäda that nobody is coming to the morning program. At this point Prabhupäda makes it mandatory that every devotee must attend the morning ärati at 6:00 AM. After Prabhupäda’s mandate, the devotees continue going out for evening saìkértana but finish off early so that they can rise early. On weekends they still return well past midnight, but now they manage to rise for the morning program. Viñëujana is always up for kirtan before anybody ever gets into the temple room. He is the first one there in the morning and the last one to leave in the evening. Bahuläçva: I remember the last thing at night, when you’d fall asleep in the brahmacäré ashram, everybody would be lying down taking rest and Viñëujana would be sitting there with his harmonium chanting bhajan. That was the last thing you’d remember when you fell asleep. In the morning you’d wake up and he’d be again playing harmonium and chanting. You wouldn’t know if he had even slept. He was like the sky. It’s there before you close your eyes, and it’s there again when you open them. He was just amazing. I felt real awe and veneration for Viñëujana from the moment I met him, and I felt that way until the last time I saw him. He was a wonderful devotee, and I always felt fortunate to have his good association. In mid-July the New York Temple’s weekly collection tops $1,000 by distributing around 200 BTGs daily. They are trying hard to outdistribute Los Angeles, and Prabhupäda begins to fan the fire of transcendental competition. I was talking to Tamal Kåñëa and Gargamuni that Brahmänanda is now competing with you. So it was very pleasing talk that there is transcendental competition between the centers, and it is Kåñëa’s grace that you stand first in this week’s business. —Letter to Brahmananda, July 24, 1969

The day before Ratha-yäträ Prabhupäda flies into San Francisco. At the airport he is greeted by over fifty devotees, chanting and jumping in ecstasy. Jayänanda is especially joyful.

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Bhavänanda: Whenever Çréla Prabhupäda would come, Jayänanda would become like a little boy. He was very sober, but when Prabhupäda would come to the temple, Jayänanda Prabhu was really, really happy. He would dance a lot and chant very loudly in the kirtan. He was very much filled with delight at having Çréla Prabhupäda there; just like a little boy.

San Francisco, Ratha-yäträ day – July 27, 1969 At noon Prabhupäda’s car arrives for the start of the parade. There are over a hundred devotees already chanting, surrounded by a crowd of curious onlookers. When the devotees see Çréla Prabhupäda, they bow down to offer their obeisances even before he actually alights from his car. Offering his pranäma in reciprocation, he smiles appreciatively, reassuring the devotees that they have done well. Lord Jagannath, Lady Subhadra, and Çré Baladeva are already seated high up on Their thrones, accepting the service of two püjärés who fan Them from either side with cämaras. They are beautifully dressed and garlanded. This year the cart towers 35 feet into the sky. Prabhupäda turns toward the Deities and offers his obeisances right on the pavement. Everyone bows down again with him. These are the same Deities that inaugurated Ratha-yäträ in the Western world in 1967. This is Their third and most magnificent appearance yet. The devotees have already brought Prabhupäda’s vyäsäsana from the temple, placing it just below the Deities so that his head will be at Their lotus feet. They now beckon him to take his seat. Prabhupäda sits down, glancing serenely at the kirtan group already seated on the Ratha in front of him. As they begin chanting over the improvised loudspeaker system—namaù oà viñëu-pädäya kåñëa-preñöhäya bhütale—he tips his head and smiles, always fingering the beads in his bead bag. The Ratha-yäträ cart is plying along smoothly, accompanied by an ecstatic kirtan, when all of a sudden the procession comes to a halt. Although the parade appears to have stopped, the chanting continues as powerful as ever. Prabhupäda, moved by the devotees’ ecstasy, stands up, 253

raises his arms and begins dancing. At this point everyone becomes almost mad! Sacidevé: All our attention was focused on Çréla Prabhupäda riding with the Deities on the one cart. I remember when the cart stopped and Prabhupäda stood up. He raised his arms, and it was just indescribable the ecstasy; everybody went wild. Wild. We almost lost it. I’m serious. Nara-Näräyaëa: He was dancing, and as he danced, his feet crushed the flowers. His garland broke, and flowers began cascading everywhere as he danced up and down. He was leaping very deliberately, almost like slow motion. The crowd has now swelled as thousands of people are attracted by the uproarious kirtan and ecstatic dancing. Everybody is smiling, dancing, and having a grand time. Upendra leads a group of devotees who dance joyously around a tree. Prabhupäda notices them and smiles. Bhavänanda: Everyone was smiling, everyone was laughing, everyone was in ecstasy, everyone was dancing, everyone was chanting. And we were doing it more than anyone. We were doing more chanting, more laughing and smiling, and feeling more freedom. We were free to have a shaved head, free to wear a dhoti, free to blow a conch shell, free to spin around on the street and jump up. Even if you were a hippie, you couldn’t be more far-out than the Ratha cart and Jagannath, because no one looks more far-out than Him. The hippies had come dressed up in outfits with big feathers in their hair and everything, but they were dim compared to Lord Jagannath. The procession down to the sea is a long six miles. The parade ends at the beach, where devotees are ready with 10,000 plates of prasädam: fruit salad, apple chutney, halava, and watermelon. Hundreds of watermelons are sliced for the thirsty Ratha-yatris. Prabhupäda is helped down from the cart as the Deities are carried inside the Family Dog Auditorium. The chanting continues unabated as Prabhupäda leads the crowd inside. A giant silk screen of Lord Caitanya 254

covers the wall behind the stage, with pictures of Lord Vishnu and Çréla Bhaktisiddhänta alongside. On the stage is Kartama-sayi Kåñëa, standing on a marble pillar beautifully garlanded. Lord Jagannath, Lady Subhadra, and Çré Baladeva are transferred to Their thrones behind Prabhupäda’s vyäsäsana. As Prabhupäda takes his seat, the crowd hushes to hear him speak. The Deities look down from Their high vantage point above his head, smiling happily at the bursting throng within the hall. “My dear boys and girls, I thank you very much for joining us on this Ratha-yäträ ceremony. I am going to sing now an Indian song, and then I shall explain it. Even if you don’t understand the language of the song, if you kindly hear patiently, the sound vibration will act.” He sings “Savarana Çré Gaura Pada-padme” by Narottama däsa Öhäkur and gives the explanation. After the talk, Viñëujana presents Kåñëa’s pastimes with his puppet show troupe. Later, he leads the chanting on stage, continuing well into the evening. Large scale prasädam distribution accompanies the chanting. Çréla Prabhupäda is extremely pleased with every aspect of the festival. He had been there two years ago when Ratha-yäträ was just a flatbed truck followed by a few hundred hippies. Now the movement has grown, and thousands of people are participating in Ratha-yäträ. Prabhupäda really appreciates Jayänanda’s service, knowing that behind the scenes it is he who is making it all work. Madhudviña and Jayänanda have both been key figures in organizing everything. Everyone agrees that Ratha-yäträ is an unparalleled success.

Los Angeles – July 1969 Prabhupäda returns to Los Angeles with great enthusiasm about the Ratha-yäträ Festival. It is truly a unique presentation for America. Just this afternoon I returned from San Francisco where they have held a gigantic Ratha-yäträ ceremony just on the order of the ones held at Jagannath Puri. There were at least 10,000 young and old people, all chanting and dancing in bliss and ecstasy for the entire day, 255

starting from 12 noon and going on till after evening. So it was a most magnificent occasion, and I am very much encouraged that the people of the Western world will come to understand the glories of this movement, and as Lord Caitanya has predicted, His “Name will be chanted and praised in every village and town throughout the world.” —Letter to Kåñëadas, July 28, 1969

On Monday, the local papers publish photos and a favorable report of the event. Prabhupäda has photocopies made, which he begins to send out. Almost immediately he starts receiving anonymous letters from envious Christian groups as a result of the Ratha-yäträ success. He realizes that as the movement increases, so will the opposition from other groups. Some of the Christian-minded people became almost envious, and I have received some anonymous letters. Maybe as our movement increases in volume the orthodox section of Christianity may be envious of our successful march. I think you should collect some information from the Bible that saìkértana, chanting of the Holy Names of God, is recommended there also. There is a book called Aquarian Gospel in which it is stated that Lord Jesus Christ lived in the Temple of Jagannath. Without being His devotee, how could he live there and how the authorities could allow a non-devotee to live there? From that book it appears that Lord Jesus Christ lived in intimate relations with the priest order. So as far as possible, you should prepare yourself for future writings that our movement is not against the philosophy of Jesus Christ, but it is in complete collaboration with his line of religiosity. Actually, we don’t decry any religious way of the world, but we are simply advocating that people should learn to love God by following their religious principles. If one is not fortunate to be learning how to love God, then his religious principles are simply fanaticism, without any value. —Letter to Hayagriva, July 31, 1969

August 1969 With the success of the Ratha-yäträ, Prabhupäda now wants to emphasize saìkértana more than ever. “Sankirtan is the tried and proven method of propagating all aspects of our Kåñëa Consciousness 256

Movement, so continue to go out chanting in the streets as much as possible.” (Letter to Jayapataka, August 1, 1969) Prabhupäda’s plan of increasing the printing run of BTG in order to lower costs has paid off. The New York temple, fired by the spirit of competition with Los Angeles, distributes 3,000 BTGs in the last two weeks of July. Immediately, Brahmänanda increases the run by 5,000 more to 25,000 copies per month. The temples now have a good source of revenue simply by going out to chant Hare Kåñëa and distributing Back to Godhead magazines to interested people. In Boston, Satsvarüpa purchases the first ISKCON property, an enormous house with 16 rooms plus two halls, all for the price of $70,000. The monthly payment of $1,000 will come from BTG sales, as their daily saìkértana collection is around $100. Prabhupäda is pleased that Satsvarüpa has given a good example to the rest of the society. By the strength of Back to Godhead sales, temples can reconcile all their activities, even the purchase of their own building. Boston is the pioneer center in terms of purchasing their own property. Prabhupäda’s idea is to use the facility for ISKCON Press. He begins to request different devotees to collect the money necessary to purchase a printing press and other equipment for printing his books. “So in selling BTG not only are we doing first-class propagation work, but also we are making profit to support the temples and facilitate other activities.” (Letter to Subala, August 6, 1969) Since his arrival back in Los Angeles, Prabhupäda has been stating his intention to go to London. Things are going well in England in spite of not yet establishing a center. Therefore, Prabhupäda makes arrangements to fly to Germany, instead. Sivananda has managed to establish a base in Hamburg with the help of Kåñëa däsa, and Prabhupäda wants to encourage the new center. He hopes the London devotees will be inspired by his presence in Europe to make arrangements for his stay in London. When he finally announces his intention to leave for Germany, the Los Angeles temple begins to experience the pangs of separation even before his departure. Late one evening, Viñëujana and Mohanänanda 257

decide to have a final private darshan with their spiritual master. Mohanänanda: Prabhupäda’s room was just off the temple room in La Cienega, and Viñëujana and I sneaked back to see him one time. I was a new devotee and I was just following Viñëujana. I would have followed him absolutely, anything he did. We could see light coming out of Prabhupäda’s room as if there were some kind of spotlight. We actually thought it was a spotlight. There was this effulgent light coming out through the cracks of the door. It was a long room with a long hallway. So we crept in. It looked as if someone was shooting a movie under a high halogen lamp. Prabhupäda was sitting at the end of the hallway on his pillow. He looked absolutely effulgent. Brahmajyoti. The spiritual sky. It was pure, bright yellow light, like an aura, with Prabhupäda at the center of it. Tears were just flying out of his eyes, across his desk, across the room. I was amazed. Tears literally flew out of his eyes. It was a remarkable thing to see his tears. Viñëujana turned to me and just said, “He’s talking to Kåñëa.” I was dumb struck. I thought this was an incredible experience, because it was one of the first rare visions of personalism that I had been given. We were absolutely awestruck. We just hit the floor and backed out. Prabhupäda never acknowledged us. Mohanänanda is a very cheerful devotee and always has a big smile on his face. Now he is convinced that Prabhupäda is the Messiah. He feels connected to the highest plane of consciousness on the planet. This encounter firmly settles it in his mind. Realizing they were somewhere they shouldn’t have been, Viñëujana suggests that they not make the experience public knowledge. But Mohanänanda can’t control his exuberance to share the vision of Prabhupäda’s trance with others. Mohanänanda: I wrote a letter to my friend Jayatértha, who was then called White Feather, saying that I was convinced that the Messiah had come and it was Çréla Prabhupäda. He had to come and see me at the temple. He came to visit and never left. Gargamuni immediately put him to work packing incense up in the bell tower of La Cienega temple.

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Jayatértha: Viñëujana’s singing was on a different plane. His chanting resonated on a higher vibration, and that’s what drew me in. His kirtans brought you to another realm, like Prabhupäda’s chanting. Viñëujana also had the gift of using the sound vibration to open up the heart chakra. Under Prabhupäda’s guidance, everything in La Cienega temple is the highest standard. The Deities’ new siàhäsana is completed under his supervision, using Muralédhara’s original design. Prabhupäda wants every center to have this same standard. After two months in Los Angeles he is now ready to leave for Europe. Brimming with enthusiasm, he leaves America to fulfill Lord Caitanya’s order and expand the mission. He takes along the manuscript for the first volume of his new book on the pastimes of Kåñëa. George Harrison has expressed an interest to finance this publication.

Seventh Wave – Champion of the People

As devotees propagate the Hare Kåñëa mahä-mantra, the general population of the entire world gets the opportunity to understand the glories of the Holy Name. While chanting and dancing or hearing the Holy Name of the Lord, one automatically remembers the Supreme Personality of Godhead, and because there is no difference between the Holy Name and Kåñëa, the chanter is immediately linked with Kåñëa. Thus connected, a devotee develops his original attitude of service to the Lord. —Caitanya-caritämåta, Adi Lila 7.83

New Våndävana – August 1971 “Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare.” The country kértanéyäs greet Kértanänanda and crew as they pull up in the white Chevy in front of 259

the old cabin on the hill. With Silavati supervising, Toñaëa and Kulädri bring Rädhä and Kåñëa out of the van. The kirtan party instantly falls to their knees, offering obeisances. Their Lordships are taken into a barn as the kirtan party follows behind, eager for a glimpse of Their divine forms. Because Rädhä-Dämodara are not installed, there is no püjä for Them, but Silavati is constantly engaged in making gorgeous outfits for Them to wear. She also lives in the barn to serve Them night and day. Everyone in New Våndävana is talking about putting together a traveling show, with chanting, feasting, and lectures. Some devotees are already experimenting with using rock music as a means for preaching. Dulal Chandra is a drummer and Mangalananda plays guitar; so they form a band. The idea is to play in Pittsburgh, the University of Ohio in Columbus, or within the West Virginia area. There is no conception of a traveling show or any idea of living on the road. Back in New York, there was a fellow named Zubin, who was renowned as the tie-dye king. He used to decorate the Electric Circus in New York City, and that’s how he knew Bob and Aura. Zubin: I was one of the people who initiated the whole tie-dye fad throughout the world in 1969 before the Woodstock festival. I was commissioned to open a huge facility there and got involved with the crew that put on Woodstock. All the clothing of Janis Joplin and Jimi Hendrix was ours, and they would come to our store in New York City, Fur Balloon. Inside the store everything was tie-dye from floor to ceiling. The dressing room was a “rhombic dodecahedron,” a twelve-sided environment that was lined with mirrors, so when you stepped inside, you went into infinity. We would go in there and have music with lights, and it would give a feeling of your eternal nature as you saw yourself going into eternity. I finished the tie-dye era in ’70, and decided to take off. I had just gotten a little motor home, which I tie-dyed inside and out, and was on my way to do a trip around the country. Somebody in Woodstock had mentioned that they knew of this great Hare Kåñëa place in West Virginia that was opening up, and they suggested I stop there first to check out the community. So I went down and checked it out during 260

the summer of ’71. I decided to stay because I loved the morning programs. The more I got into it, the more I loved it. I had been a professional dancer before tie-dying, so I used to love getting up in the morning and chanting and dancing. Soon, all these wonderful devotees started to arrive, and they began to prepare for a road show. I could see that this was going to be a happening situation. Kértanänanda wants Zubin and his tie-tye fabrics to give an interesting and unique visual to the show. Zubin is talking about doing tie-dye tents and being able to come up with fabric that would decorate an entire area, to enhance the production. After talking with Kértanänanda, Zubin decides to try it for a month or two and see how it works out. Bob and Aura have their big converted bus, in which they live, and Zubin spends a lot of time with them. Although they are not devotees, the three of them like the concept of a spiritual presentation and feel that they can be of service to the Swami. Many people are coming to New Våndävana to rehearse and prepare for going out, so an air of excitement surrounds the community. As Janmäñöamé day approaches, the residents of New Våndävana are very busy. They build a pavilion up at the old Våndävana farm for the big installation ceremony of their new white marble Deities, Çré Çré Rädhä-Våndävana Chandra. Some of the paintings of the ISKCON artists are displayed around the pavilion. While the New Våndävana devotees are happily engaged in making preparations for their new marble Deities, Rädhä-Dämodara continue to live in the barn. Silavati attends to Their daily worship and serves Them continuously throughout the day. In this way, her relationship with Their Lordships deepens through constant devotional service. She is happy because Their new home in the barn is certainly a step up from Their six-month stay in the closet of Washington temple.

September 1971 Kértanänanda Swami has already sent out word through the grapevine that he wants musicians to come to New Våndävana to help 261

him organize some kind of musical preaching program. There is no room in ISKCON temples for musicians who want to play rock ’n’ roll, because people who have that propensity are considered rebellious and troublesome. Trying to dovetail that propensity is a scary proposal for most temple presidents. Hearing the news about a traveling musical show, many devotees with theatrical or musical backgrounds make arrangements to meet Kértanänanda Mahäräja. After interviewing prospective candidates, Mahäräja selects the people who will suit his requirements and arranges for them to leave their temples. Of course, all temple presidents want to hang on to anyone who is able to remain in the temple, but Kértanänanda begins scooping up devotee musicians, and some temples are not unhappy to see them leave. Janärdana: I was living in the Brooklyn temple, and there was information that Kértanänanda Mahäräja was forming a traveling party. It was going to be on a bus, there were going to be Deities on it, and it was going to be a whole traveling saìkértana show, the details of which we weren’t familiar with yet. There was some recruitment from some of the East Coast temples, and Harikeça was going down to join. We drove together in a Plymouth Roadrunner. It was a pretty exciting thing, actually. New Våndävana was a burgeoning community and a wonderful place to be, with a lot going on. So I was exposed to the party and the concept, and at that time the idea of joining the party germinated. I didn’t get to stay very long because Rupanuga wanted the car back. I remember wanting to be on that party very badly. But I was part of the Brooklyn temple and didn’t have permission, so that dream had to wait. Harikeça arrives in New Våndävana ready to start playing blues and free-form jazz, but the other musicians are more into straight-ahead rock songs with lyrics that present the philosophy of Kåñëa consciousness. Kulädri: I remember Harikeça had one song that he really pushed. It was called “Blue Lotuses.” The hard core rock ’n’ rollers didn’t like it because it was more of a free-form jazz kind of thing. So it was the 262

beginning of a rift that later developed. Mangalananda would come up with nice songs. I remember the first time he said, “I’d like you to listen to a song,” and it was “Lord Caitanya’s Moon is Rising.” He wrote that as a bhakta. The seeds were there, although the exact words were changed later. Mangalananda: When we were in New Våndävana, the Rädhä-Kåñëa Deities had arrived and Silavati had the Deities there. It was kind of exciting. We were sitting down and writing songs, and it was okay to do that. The big song we used to sing was “Lord Caitanya’s Moon is Rising,” because it was easy to do and it went right into Hare Kåñëa. We used to go to Detroit, and that’s where I wrote “Kåñëa, the Supreme Personality of Godhead.” I wrote it in the boiler room of the Detroit temple, so I wouldn’t bother anybody. Some of the brahmacärés slept in the basement in a room that was built around a big old furnace. I didn’t want anybody to think I was in illusion because I had a guitar, so I went in this room, closed the door, and worked out this song. Kértanänanda quickly discovers that Harikeça is also a handyman and expert at putting things together, so he immediately gives him the service of building a portable altar for the traveling Rädhä-Kåñëa Deities. Harikeça: I had to build a traveling altar that could be taken apart and set up wherever we were having our show. I had seen the Deities because I had to make an altar for Them. They were just RädhäKåñëa then. They became Rädhä-Dämodara later. I was originally put on the crew because I was playing guitar. First I started out as lead guitarist, and I wrote some songs. We would practice our songs in a house in Bahulavan. We just had songs and that was it. After months of preparation, Kértanänanda Swami is now getting antsy just sitting around waiting for the rehearsals to bear some fruit. Seeing that the cold weather is not long in coming, Mahäräja decides to take the whole production South and get away before winter sets in. 263

“Let’s go out and try it,” he says to Kulädri one day. “Experiment.” With a telephone call he convinces Balavanta, the Atlanta temple president, to let them practice at his temple and start doing programs. There is no show yet, just a simple program: kirtan, prasädam, and a lecture. All the rock instruments and stage paraphernalia needed to present small programs are loaded onto Bob’s bus—along with a large trunk to safely transport Their Lordships—and the devotee caravan is ready to leave. The plan is to move to Atlanta, Georgia, and stay in the South during the cold winter months. When spring arrives, the party will return to New Våndävana to spend the summer preaching around the Northeast. Zubin: Kértanänanda Swami saw that I could be a real contribution to him, because I had a vehicle and I could decorate their environment wherever they ended up. I had one of these tie-dye tents, and I was the only one in the world who had it at that time. It was like a back stage environment that we could turn into a temple. It was a huge piece of fabric, over five hundred yards, made out of silk satin. It was gigantic. So he invited me to come along, and wherever we were, we could put it up any way we wanted. On a brisk October morning, the whole community gathers to bid farewell to the traveling party. About twenty-five musical and theatrical people squeeze into the available vehicles. Kértanänanda’s old Chevy van leads out the devotee caravan. Following behind is Zubin’s tie-dye motor-home, Dulal Chandra’s car, and Bob’s old school bus. Suresvara: The Road Show ambled out of Bahulavan, looking like something out of The Grapes of Wrath, or Ken Kesey. I was left behind, but I wanted to go with them.

Los Angeles – September 3, 1969 Janmäñöamé is celebrated in grand style at La Cienega temple. After the morning program, the newly installed Los Angeles Rädhä-Kåñëa 264

Deities are ready for a stroll around the neighborhood. Their teakwood palanquin has been crafted by Nara-Näräyaëa: and beautifully decorated by Silavati with fresh roses from the garden. Rädhä and Kåñëa are seated comfortably on Their throne under the shade of a colorful silk parasol. The tumultuous sound of conch shells reverberates throughout the temple as devotees escort their Lordships towards the doorway, fanning Them with cämara whisks and peacock fans. Outside, the garden walkway leading from the temple entrance has been gaily colored in pastel shades and gold trim. As the Deities make Their appearance, They are greeted by guests and devotees who line the walkway on either side down to the street. One by one the temple officers approach Their Lordships to report the week’s activities. Then Viñëujana starts up the kirtan, and Silavati offers ärati. Rädhä-Kåñëa now begin Their stroll up and down the street. Scented water and rose petals are sprinkled on the path before Them. Many neighbors come out of their homes, attracted by the gala procession and exuberant chanting. Devotees offer them cookies or fruit prasädam along with a BTG. In this way, the neighbors are engaged in the Janmäñöamé celebration. The ceremony of strolling the Deities around the block is so successful that it soon becomes a regular Sunday morning feature. Although everyone is fasting today, the temple is a beehive of activity. In the kitchen the cooks are busy making 108 preparations to be offered to Their Lordships. In the temple room, Viñëujana chants with his bhajan band while other devotees finish off chanting sixty-four rounds. After a joyful midnight ärati, everyone is ready to honor prasädam. Çukadeva: Everybody had been fasting and then we had a tremendous feast. We had been eating for over twenty minutes, and everybody was getting a little past the neck. Not up to the neck, we were past the neck, working on the eyeballs. Viñëujana was a tremendous prasädam, eater and he just kept on eating. The amount of prasädam the devotees put away during those early days would just boggle the imagination. There was a separate refrigerator for any 265

prasädam that was left over, and I remember that Viñëujana always made a direct beeline to that refrigerator. While Çréla Prabhupäda is preaching in Europe, Tamal and Viñëujana fine tune their system for performing saìkértana. Everybody goes out in the van, chanting japa on the way. Tamal has invested a lot of energy in training Keçava to be a saìkértana leader. Keçava has to make sure everything is in the van; the BTGs, the instruments and the books. He has to know who’s going out and who’s staying behind. He is also responsible for having the van ready at the right time. After driving out to the saìkértana spot, he drops off the devotees and parks the vehicle. A beautiful Persian carpet is laid down at the saìkértana spot, and Viñëujana arranges everybody symmetrically in a semi-circle, “Just like the lotus eye of Kåñëa.” The devotees who play harmonium and tamboura sit up front. The others stand, so they can dance. The ladies are in the middle, graded smallest to tallest. There are men on either side for protection. The tallest brahmacärés are in the back and some of them wear turbans. Everybody is trained to dance in perfect formation. Little pots of incense are lit to purify the atmosphere and create a mood. Although Tamal and Viñëujana are brahmacärés, they make sure that all the ladies also go out on saìkértana. The women are expected to dress in their best saris and smile constantly. They’re encouraged to have their noses pierced because Çréla Prabhupäda likes the ladies to wear nose rings. Viñëujana makes sure the women purchase nice saris and nose rings to look beautiful, like gopés. That’s the idea. Viñëujana is very attached to everyone going out. He wants all the women there because they dance very attractively in a synchronized fashion. The support of the devotees who are enthusiastic about kirtan has to be there. Manmohini devé däsé: I was one of the girls who went out on his party. We all had neat long braids and pretty saris, and we would sway from side to side with the braids in the breeze. He would be chanting just ecstatically. It was a dynamite kirtan with the harmonium on a madras. The girls were dressed in silk, and they all looked really pretty. I just remember it was an eye stopper. Nobody 266

could pass by without pausing to look. Everybody was just “wowing!” Viñëujana was the leader and everybody watched him. He had everybody fired up. It was just like putting on a show. Everybody was high all the time. If one of the women stays back to baby-sit Nandaräëé’s child, Viñëujana gets upset because someone is missing from his kirtan party. He has taught them to play kartäls, and they are tremendously adept at playing them. This is important to him. He also teaches them how to take care of the kartäls. At least once a week the ladies polish all the kartäls until they look effulgent. Then they fasten them with fresh clean satin streamers, tied at the ends with gold tassels. The party carries two beautiful posters encased in hand-carved picture frames, painted gold, and mounted on six foot poles. One is of Prabhupäda and the other of Kåñëa as Murali Manohara. They are held aloft during kirtan so passersby can see the Lord and His pure devotee. Everything is first class and surcharged with a wonderful reflection of Kåñëa consciousness. When the party is ready to return to the temple, Keçava leaves a little early to get the vehicle and drive everybody back for the evening ärati. After ärati, Keçava has the van ready for evening saìkértana. Sahadevé whips up a batch of “Simply Wonderfuls” to take to Hollywood Boulevard. She has fifteen for Viñëujana alone to stuff in his pockets to keep him going. The rest she keeps for the women as their arsenal for the night. Viñëujana is always the designated chanter. Every evening he leads the kirtan in front of the popular musical “Hair,” which features the mahä-mantra as one of its songs. At the end of the show, as people file out of the theater, they are greeted by the devotees chanting the familiar Hare Kåñëa song they have already heard inside. Most of the theatergoers light up with big smiles, although a few are taken aback. Some even join in the chanting and purchase incense or a BTG. The kirtan party is so sweet that the reception is always favorable. Viñëujana ends the evening by singing his favorite bhajan of Narottama däsa Öhäkur. Keçava: We finished up our nights with Våndävana ramya sthäna. 267

That was Viñëujana’s favorite song. He sang that every night and we would listen. In those days we wore turbans with our robes, and the people coming out of “Hair” would be hypnotized. We’d be hypnotized, and they’d be hypnotized by it. Everybody loved it when he sang that. Bahuläçva: His Kåñëa consciousness was mythic. It was like meeting somebody that you would read about from Caitanya lélä. He was like a living embodiment of Lord Caitanya’s disciples. You’d look at the face of Viñëujana when he would chant and he was in ecstasy. There was no doubt about it. He chanted constantly, and in those days that’s all the movement was. It was saìkértana. Sahadevé: Viñëujana was just so joyful, he inspired everybody around him. He had a certain intensity when he was chanting that was very protective, and he used that a lot to protect the kirtan party. He had his hands all wrapped up in tape, with gloves on his hands, so he looked like a warrior. Sometimes drunks and nut cases would come up to the party and try to harass us, but Viñëujana, with his mådaìga, was real aggressive in a way. He would just start beating his mådaìga louder, chanting with an incredible intensity, and confronting them right in front of their face. But he had such compassion in his eyes, that people would actually change right in front of us. When he chanted he went to a really deep place. At this point in the summer of ’69, Viñëujana has just passed his twenty-first birthday and has been a devotee for only a year and a half. To these new Vaiñëavas that seems like forever. Most devotees consider that he is picking up from another lifetime. One evening the devotees return to the temple really hungry after saìkértana. A visitor had come and donated some food, including a loaf of sliced bread. Although the devotees are hungry, they don’t even think of taking the bread because it is cooked by karmis. But Viñëujana picks up the loaf, opens it up, and starts eating. Everyone is aghast. It’s not considered a correct thing to do, but he doesn’t care. He is sometimes practical and sometimes impractical, but the incident shows that 268

Viñëujana has individuality and uses his own brain. Sahadevé looks up to him and respects him for this quality. In his letters to America, Prabhupäda informs the Los Angeles devotees about the progress of the London mission. On his arrival at Heathrow airport on September 11, he is greeted by a large crowd and escorted to a special room for a grand reception and press conference. After a blissful kirtan he is interviewed by reporters from the London newspapers. The press is favorable and the photos excellent. Now he is staying with the devotees in a big garden house on John Lennon’s estate. They have a large hall as a temporary temple for kirtan and classes. The only shortcoming is that it’s miles away from London, so interested people can’t easily come by. However, the BBC comes calling with a proposal for a TV appearance. The forty-minute interview for a popular program goes very well. The following week BBC airs an hour-long documentary on the movement’s activities around the world. Both John Lennon and George Harrison come to visit Prabhupäda and spend a few hours discussing Kåñëa consciousness. Çyämasundara attempts to get the Beatles to record Hare Kåñëa and is successful. George Harrison takes the devotees into the studio and records two songs. Apple Records releases a single called “Hare Kåñëa Mantra” with “Prayers to the Spiritual Master” on the flip side. George not only produces, but plays harmonium and guitar. As always, Yamunä is the lead singer.

After Ratha-yäträ, Tamal had decided to open a center in Laguna Beach, since Kausalya had a lot of friends and contacts there. He arranges to get her married to Durlabha däsa and sends them down with Çrémati to open the new temple. At first, they just go down for Sunday programs to advertise their intention to open a permanent center in Woodland Canyon. The Brotherhood of Eternal Love is already in the canyon in a little cul-de-sac full of small cottages. Although Tim Leary is one of their 269

leaders, they have already realized that he is not very spiritually advanced. They can’t even get him to stop eating meat. Plus, he has a huge ego. So once the temple becomes established, many of the Brotherhood people become the congregation. Most of them are already vegetarian and interested in Eastern philosophy. Although their philosophy is a mixture of Chinese and Indian impersonalism, they are attracted to Kåñëa and His devotees. Çrémati, Kausalya, and Durlabha do everything from cooking, leading the kirtan, giving the class, preaching to prospective devotees, serving out the feast, and cleaning up afterwards. Everyone is invited to bring some preparation, and many people volunteer to help with the arrangements. Everybody gets involved. The Love Feast is so successful that people begin donating large sums from their various dealings. Soon a permanent Laguna Beach center is established in the canyon at 130 Woodland Drive. The temple does exceedingly well in the first year making over thirty devotees. Similarly, Palika and Bhavänanda are married and sent out to open a center in Boulder, Colorado. Bali Mardana and Sudama head off to Japan and in a few weeks open a center in Tokyo. Before long Sudama’s wife, Chintamani, joins him in Japan. Prabhupäda comments, “Most of my disciples who are preaching are married couples.” (Letter to Uddhava, September 7, 1969) Because Revaténandana is one of the most enthusiastic preachers on the saìkértana party, Tamal Kåñëa now sends him to Santa Barbara to open yet another center. Keçava goes with him because he knows people there. Once a suitable place is found, Keçava returns to La Cienega and Revaténandana requests that Dinanath be sent up, along with Çrémati, to help get the center going. Dinanath is a fantastic kirtan man, imbued with tremendous enthusiasm, and Çrémati is always in demand to preach to the women. With the acquisition of the Boston house for ISKCON Press, Prabhupäda now wants to encourage big book distribution. “We are now getting our own press, and as we have got so many books, if you can arrange for the selling of these books, there will be no scarcity of money.” (Letter to Tamal Kåñëa, September 14, 1969) After all, what’s 270

the point of having a press if you can’t sell the publications? Unfortunately, no one is going out to try and distribute the books, except for Jayänanda, and he doesn’t sell very many either. The art of distributing Çréla Prabhupäda’s books is still unknown. Gargamuni attempts to take up the slack by distributing books to scholars for favorable reviews. He takes Keçava under his wing, pointing out that this is Prabhupäda’s personal request. Gargamuni has Keçava take out a card table on saìkértana and sell books from the table. While the other devotees chant or distribute BTGs, Keçava is at his book table, selling Bhagavad-gétä As It is, Teachings of Lord Caitanya, incense, and magazines. At first, he only does $70-80 a week, but within a month he is bringing in $200 a week. Since coming to Los Angeles, Gargamuni has inaugurated the Spiritual Sky incense business. With Prabhupäda’s encouragement, the business is now booming, as all the temples become customers. By distributing incense and magazines on saìkértana, the temples can increase their economic base. Now Gargamuni decides to get a spacious office from which to manage all his activities. He invites Tamal to share the office with him, explaining that a bigger office is necessary for bigger management. He will also take care of the rent, so it won’t be a burden on the temple finances. Tamal agrees and leaves his small room in the temple to relocate down the street to the studio apartment he will share with Gargamuni. With the opening of three new centers, Prabhupäda now reveals his plans for world-wide expansion. Tamal Kåñëa had written to him, proposing that the LA saìkértana party accompany Prabhupäda on a tour of Japan. Prabhupäda’s answer is prophetic. You have proposed to go to Japan next year, and I am very much pleased on this point. I wish to go with a big saìkértana party from Los Angeles. So if we can overflood Japan with this saìkértana movement, it will be a great great achievement in the Eastern countries, and if we move a little further more into China and Russia, then we shall build up a strong belt all around the world of the International Society for Kåñëa Consciousness. —Letter to Tamal Kåñëa, September 19, 1969

271

During the day, saìkértana is either performed in downtown Los Angeles or Hollywood. However, as saìkértana increases, so does its opposition. The Hollywood shopkeepers vent their antagonism to the local constabulary, hoping to put an end to the proselytizing that disturbs their daily business. Acting under this pressure, the police begin to enforce different technicalities in order to persuade the devotees to leave. First, they order them to remove the oriental rug, saying that it restricts pedestrian traffic. Then they cordon off the saìkértana party behind a three-foot wide area along the sidewalk adjacent to the buildings, with the threat of arrest for anyone who ventures beyond the boundary of the demarcated line. The oppressive situation dampens the party’s enthusiastic spirit. Soon, several devotees are arrested, and the police try to stop saìkértana altogether on the plea that it violates noise pollution levels! This is not unlike the situation Lord Caitanya faced when the Kazi banned saìkértana in Navadvipa. In desperation, Tamal writes Çréla Prabhupäda for help. Prabhupäda quickly responds from London with an official proclamation to be shown to the authorities: KRISHNA MOVEMENT

CONSCIOUSNESS:

THE

SANKIRTAN

The International Society for Kåñëa Consciousness is a bona fide religious society strictly following the principles described in the Vedic scriptures and practiced in India for thousands of years. Our basic beliefs are as follows: 1) The Absolute Truth is contained in all the great Scriptures of the world; the Bible, Koran, Torah, etc. However, the oldest known Revealed Scriptures in existence are the Vedic literatures, most notably the BHAGAVAD GITA, which is the literal record of God’s actual Words. 2) God, or KRISHNA is eternal, all-knowing, omnipresent, allpowerful, and all attractive, the seed-giving Father of man and all living entities. He is the sustaining energy of all life, nature and the cosmic situation. 272

3) Man is actually NOT his body, but is eternal spirit soul, part and parcel of God, and therefore eternal. 4) That all men are brothers can be practiced only when we realise God as our common ultimate Father. 5) All our actions should be performed as a sacrifice to the Supreme Lord... “All that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.’’ (Bhagavad-gita, IX, 27) 6) The food that sustains us should always be offered to the Lord before eating. In this way He becomes the Offering, and such eating purifies us. 7) We can, by sincere cultivation of bonafide spiritual science attain to the state of pure, unending blissful consciousness, free from anxiety in this very lifetime. 8) The recommended means of attaining the mature stage of Love of God in the present age of “Kali,’’ or quarrel, is to chant the Holy Name of the Lord. The easiest method for most people is to chant the Hare Kåñëa mantra: Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare. Our basic Mission is to propagate the Sankirtan Movement (chanting of the Holy Names of God) all around the world as was recommended by the Incarnation of the Lord, Çré Caitanya Mahäprabhu. People in this age are reluctant very much to understand about God consciousness on account of their unfortunate condition of life. They are working hard day and night simply for sense gratification. But this transcendental vibration of Sankirtan will knock at the door of their hearts for spiritual awakening. Therefore, they should be given the chance for this opportunity. It is not recommended that a Kåñëa conscious devotee go into seclusion for chanting by himself and thereby gaining salvation for himself alone. Our duty and religious obligation is to go out into the streets where the people in general can hear the chanting and see the dancing. We have already seen practically how by this process many, 273

many boys and girls of America and Europe have been saved from the immoral practices of this age and have now dedicated their lives to the service of Kåñëa. The state laws are specifically meant for making citizens men of good character, and good character means avoiding the following sinful activities: intoxication, illicit sex life, gambling and meat-eating. We are checking people from practicing these sinful activities. All of our students are applying these principles practically in their lives, and they are teaching others to follow the same principles. Therefore, it is the duty of the government to help us in our missionary work rather than to hinder us. It is hoped that the government authorities will cooperate with our Sankirtan parties in enabling us to perform Sankirtan on the streets. To do this it is necessary that we be able to chant the Names of Kåñëa, dance, play the mådaìga drum, request donations, sell our society’s journal, and on occasion, sit down with the mådaìga drum. As devotees of Lord Kåñëa it is our duty to teach the people how to love God and worship Him in their daily life. This is the aim and destination of human life. —A.C. Bhaktivedanta Swami— Armed with the “Sankirtan Proclamation,” Tamal and Jayänanda drive downtown to meet the police officials. Together, they make their presentation to the Officer in Charge, first showing the official papers of incorporation, establishing ISKCON as a bona-fide religious organization. After the man becomes convinced of their legal status, Tamal brings out Prabhupäda’s proclamation. He explains the concept of saìkértana, the worship of God by chanting and dancing to musical accompaniment along with the distribution of literature. Tamal argues that to deny the members of ISKCON this right would be withholding freedom of religion, one of the main reasons for which America has been founded. Jayänanda presents the Officer with a copy of Bhagavad-gétä As It Is and Teachings of Lord Caitanya to further impress upon him that Prabhupäda’s statement is based on the authority of scripture. Tamal expresses his appreciation for the difficulties the police face in 274

maintaining law and order on the city streets, and pledges that the devotees will, as far as possible, avoid creating any disturbance. Taking a very humble stance, Tamal requests the Officer to inform all policemen in his jurisdiction to cease all unnecessary harassment of ISKCON’s missionary work. The documentation is convincing, and both Jayänanda and Tamal make a positive impression on the man. A peaceful settlement is worked out; during the day, devotees will subdue the kirtan and focus more on distribution of literature, and at night, with most businesses closed, they will be free to chant unrestrictedly. Jayänanda and Tamal make similar presentations in Laguna Beach and Santa Barbara. Their presentation produces a positive result, and they leave with satisfactory agreements. With their triumph in hand, Viñëujana leads out the saìkértana party on Saturday night for a Victory Kirtan. Sankirtan continues blissfully as ever in Southern California.

October 1969 “Hare Kåñëa Mantra” by Rädhä Kåñëa Temple is released in England and gets daily airplay on the radio. It becomes an overnight sensation, entering the charts at No. 20 in the first week. The following week it soars to No. 3 and hits the top of the English charts after only three weeks, selling over 20,000 copies a week in London alone. The devotees are instantly famous. Wherever they go in London people greet them with “Hare Kåñëa” and congratulate them on their number one hit. Success in other European countries follows, as the song also reaches No. 1 in West Germany, No. 1 in Czechoslovakia, and No. 4 in Australia. The record is in the Top Ten all over Europe and even in Japan. In America, however, the tune has not caught on. Desiring to duplicate the European success, Tamal and Gargamuni visit the head offices of Capitol Records, the American distributors. They introduce themselves as the Das Brothers, explaining that there’s a Rädhä Kåñëa Temple group right here in Los Angeles. They can help Capitol promote the record. But the company is not interested. 275

Undaunted, Tamal and Gargamuni try visiting some of the movie studios to popularize the song. “All we need is a little publicity.” They publish a brochure to distribute to important media people. They stress Prabhupäda’s involvement with the Beatles, writing that he is “personally instructing John Lennon and George Harrison in the yoga of ecstasy.” This is the main attraction. The plan is to send the brochure to radio stations, magazines, and newspapers. Meanwhile, the eagerness of the devotees increases for the evening saìkértana, since the police are keeping kirtan subdued during the day. At night, throngs of tourists and locals swarm the sidewalks along Hollywood Boulevard and Sunset Strip searching for excitement. The leisurely pace and festive atmosphere creates an ideal setting for kirtan. Crowds gather to watch the devotee ensemble, intrigued by the exotic instruments and attire, spellbound by the hypnotic chanting and dancing. These people are not concerned with the message or lifestyle of the devotees. But they are ready to accept the spectacle at face value—a free performance rivaling any other act on the Strip. Lured by the glitter of Hollywood’s night life, they are unknowingly captivated by the mercy network of Lord Caitanya’s saìkértana party. Viñëujana and Mohanänanda do street theater between kirtans. They perform their skits with a flair for showmanship. A favorite is a story that Prabhupäda has told. Two people are walking along, both carrying a heavy load of rocks. They arrive at a river and meet a devotee. The devotee preaches to them that the heavy burden represents their attachment in the material world. One man understands, drops his rocks, and crosses to the other side of the river to Vaikuëöha, where he finds devotees on the other side. He joins in their ecstatic chanting and dancing. The second man remains standing alone, still bearing his burden. The devotee preaches to him, “Drop your rocks. Come on over, to the side of freedom, full of knowledge and bliss.” The guy tries to cross the river still holding on to his load. But he can’t do it. He can’t cross over, and he’s drowning. The crowd roars with laughter. Finally, with the encouragement of the devotee, he drops his rocks, crosses the river, and chants Hare Kåñëa. Everybody is ecstatic. The crowd applauds. They 276

love it, and so do the devotees. Viñëujana speaks on the moral of the story. “So this chanting of Hare Kåñëa and other songs that we will be singing are meant to free our mind of all misconceptions of our self, and everything else around us. By ‘misconception’ we mean that, because of our attachment for our body, we think of ourselves as being young or old, pretty or ugly, black or white, man or woman, American or Indian. These are called ‘bodily designations.’ They begin with this body and they also end with this body. “So human life is a life of responsibility, a life of utilizing this body to either raise our consciousness or degrade our consciousness. Just like human life is a life of responsibility as far as driving a vehicle. If you drive carefully, then you enjoy it. If you’re not careful then it causes you anxiety, and others as well. Thus, human life is a life of affecting our consciousness and affecting the consciousness of others—our children, our friends, family, community, nation, etc. “So it behooves the human being to learn how to live in such a way that he can elevate his consciousness, and the consciousness of every other living being around him—not only human beings but even plants, animals—all living entities. And that’s why this chanting is very effective, because not only is it good for ourselves, but it’s also good for other living entities. “So we have brought our church to the streets. We don’t keep God locked up all week and then let people in for a few hours on Sunday. No. We do this twenty-four hours a day, not only for our own benefit, but for yours, too!” His lively talk brings nods of appreciation. One way or another, the devotees entice the thrill seekers to participate in the saìkértana-yajïa, the only safe exit on Hollywood’s expressway to oblivion.

Prabhupäda is now thinking of a governing body for ISKCON, so he continues to encourage Tamal Kåñëa, on the West Coast, and 277

Brahmänanda, on the East Coast, to take up further responsibility in management. In response, they both arrange meetings for the leaders of their respective zones. Writing to inform Prabhupäda of the meeting to be held in Berkeley, Tamal includes the agenda that he plans to discuss. Gargamuni drives up with Tamal for the meeting hosted by Hamsaduta, the Berkeley temple president. Other representatives are Jayänanda and Madhudviña from San Francisco, and Upendra from Seattle. This is the first organizational meeting with the goal to unify ISKCON management. At the meeting, Tamal quickly establishes that Prabhupäda had written him to look after the overall management of the West Coast. He has also brought with him the agenda to be discussed. He now wishes to fulfill Prabhupäda’s desire for overall supervision of the West Coast centers by centralizing authority in himself. Tamal Kåñëa: I felt that Prabhupäda wanted me to take a supervisory hand in the running of each of the centers, and therefore I had taken the initiative to organize the meeting. The presidents agreed to consult me on all important decisions and in this way relieve Çréla Prabhupäda of some of the burden of management. Whether for financial matters, for major changes in their local temple procedures, or in moving devotees from one center to another, they would now consult me. Although the presidents had agreed in principle with Tamal’s presentation, factually they do not agree to accept his proposition that they consult him about every temple decision. During the drive back to Los Angeles, Tamal begins to realize that their final agreement had been a bit forced. He begins to doubt that they will actually cooperate with him in helping Prabhupäda unify the temples. Arriving back at the office, Tamal finds two letters waiting for him. He opens the one from Prabhupäda first. In his letter, Prabhupäda acknowledges Tamal’s intention for an administrative meeting and the agenda he had sent before leaving for Berkeley. He also offers sober words of caution.

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I have seen the agenda of your president’s meeting. This is nice. One thing should be followed, however, as your countrymen are more or less independent spirited and lovers of democracy. So everything should be done very carefully so that their sentiments may not be hurt. According to Sanskrit moral principles, everything has to be acted, taking consideration of the place, audience and time. As far as possible the centers should act freely, but conjointly. They must look forward to the common development. That should be the principle. —Letter to Tamal Kåñëa, October 13, 1969

Prabhupäda’s concern is that Tamal may be a little pushy in presenting himself and thus upsetting the other men. Tamal’s doubts about the feelings of the other presidents are increased. Prabhupäda is saying that the individual temples should act freely, yet Tamal had forced them to consult him on most matters. He hurriedly sends off a detailed report of the meeting and the resolutions passed for Prabhupäda’s approval. He also includes a copy of the media brochure. The second letter stares up at Tamal, who is now feeling a bit weary, and quite upset. The letter is addressed to the temple president. Since Dayänanda is the temple president, Tamal can’t understand why the letter is on his desk, so he is not inclined to pick it up. Turning the letter over, he is surprised to see Karuëämayé’s name. He hasn’t seen her since Frederick Street temple eighteen months ago. On an impulse he opens the letter. Karuëämayé wants to come back to the temple. She had called first and was advised to write a formal letter to the president. Tamal has not forgotten that Karuëämayé’s preaching was instrumental in helping him make the decision to embrace Kåñëa consciousness. When he joined the Frederick street temple, he had given her his flat and his job. Immediately he writes a reply, encouraging Karuëämayé to once again move into the temple. Karuëämayé devé däsé: I got an answer back from Tamal Kåñëa, which really blew my mind at the time. He told me that I should come back, and that I was welcome to come back. If anybody gave me any trouble, I should tell them that he said I could come back and that would clear everything up. That would be that, no questions asked. 279

He said he felt that I had been largely responsible for bringing him and Viñëujana to the temple. I had never really thought that way. Whatever people say about him, he was so respectful. I think with women he was not harsh. He may have been in dealings with men but not with women. He was gentle, thoughtful, considerate, and very respectful.

One evening out on Sunset Strip, an older gentleman approaches the saìkértana party after watching for over an hour. He is one of the faithful following, a regular that enjoys the devotees’ nightly show. A short, balding man, with an endless smile, and full of appreciation for their “great act,” he vigorously shakes hands with Viñëujana and Tamal Kåñëa after the kirtan. He introduces himself as Mr. Vance, a Hollywood talent scout with influential friends in high places in the entertainment industry. “I think you’ve got something here,” he begins. “If you agree to work with me, I can take you places you’ve never even dreamed of. Although you kids are pretty raw, with a little polish you could make it all the way to the big time.” The next day, Mr. Vance comes to La Cienega to meet with Tamal and Gargamuni in their office. He explains that he has been in show business for many years and has many important contacts. He wants to help them improve their act so that they will be able to get on national prime time variety shows, where more than forty-million viewers will get exposure to Hare Kåñëa. To prove his point, he will arrange a party at his home and invite his close friends, many of whom are television and movie people. Although Tamal and Gargamuni have their doubts whether Mr. Vance can live up to his rap, they realize that it still wouldn’t hurt to try. This may be Kåñëa’s arrangement. After all, the devotees are doing it in London, so why not here? Wouldn’t Prabhupäda be pleased if Hare Kåñëa was aired to forty-million homes! 280

With an agreement reached, Mr. Vance requests that they rehearse to become more professional in their presentation. He also has different ideas to improve the image of the group. Tamal Kåñëa: One problem, Mr. Vance explained, was the size of our group. We would have to select only the best and most attractivelooking musicians. We laughed at this proposal, explaining that Lord Caitanya’s saìkértana party was not exclusive. Attraction and repulsion on the bodily platform were not considerations in spiritual life. Mr. Vance stated that he was in full agreement with our philosophy, but if we wanted to make Hare Kåñëa popular, we had to be practical and consider the public’s taste. After making his point, he selected seven devotees and requested everyone else to leave the room during the rehearsals to avoid unnecessary distraction. Standing up on a chair, Mr. Vance took command by directing us how to sit, hold the instruments, and even smile. Every afternoon Mr. Vance comes by to rehearse the group. Promotional photographs are taken. The understanding is that they are only doing here in America what the London devotees are doing in Europe. Most of the kirtan group feel uncomfortable by the presentation, but if it spreads the Holy Name, why not? Ten days after Tamal’s letter was dispatched, Prabhupäda’s reply lands on his desk. The long letter confirms some of Tamal’s own doubts. I beg to acknowledge receipt of your letter dated October 12, 1969, along with the copy of the West Coast president’s report of the meeting held at Berkeley. Gradually this meeting should develop into a committee of the West Coast presidents, and similarly there should be one for the East Coast, so in the future we can form a central governing body for the whole institution. Therefore the management should be done very cautiously so that everyone is satisfied in their autonomous managing capacity. Of course, the central point is the order of the Spiritual Master, and I am very glad that you are trying to give importance to this aspect of management. The difficulty is sometimes things are interpreted in a manner dovetailing one’s own sense gratification. I have got this personal experience in my Guru Mahäräja’s institution. Different godbrothers took the words of Guru 281

Mahäräja in different interpretations for sense gratification and the whole mission disrupted. This is still going on for the last 40 years without any proper settlement. I am always afraid of this crack, but I am sure if our aim is to serve Kåñëa sincerely and the Spiritual Master simultaneously, that will be our success. That means serve Kåñëa and the Spiritual Master simultaneously with equal faith and serious vow, and then success is sure. Yourself, Gargamuni, Brahmänanda, and the others are intelligent. You should always deal things so tactfully that people may not fall away. Every living being is important in Kåñëa conscious service, and we must take all precautions that one may not fall away...

Tamal’s worst fears have been confirmed. Why is Prabhupäda referring to the Gauòéya Math debacle? “Different godbrothers took the words of Guru Mahäräja in different interpretations for sense gratification and the whole mission disrupted.” Prabhupäda appears concerned about his role at the meeting, not wanting ISKCON to pursue the same folly as Gauòéya Math. Taking the plush office with Gargamuni had removed him from direct association with the other devotees. Lately he has been staying back from saìkértana due to increased managerial duties. Have I fallen victim to Maya, he wonders, in trying to follow the order of my spiritual master? Does Prabhupäda think I am being motivated by personal sense gratification? Regarding purchasing of temples, if within our means and estimation it is possible, that is a good idea. The best example is Boston temple. They have taken responsibility for $1,100 per month, and by the Grace of Kåñëa they are now collecting at the rate of $120 per day. So if Berkeley is also in that position, they can take that risk. Similarly, San Francisco also, and I understand that both Hamsaduta and Madhudviña are doing nicely. So if the principle of Boston temple can be followed without over-burden and anxiety, that is very good. If they are also collecting daily average $100, they can take the risk of purchasing the house...

Prabhupäda is obviously pleased with Boston. Satsvarüpa is satisfying his spiritual master. Regarding the booklet you and Gargamuni are sending, in the introductory portion signed by you and Gargamuni you have said that I am “personally instructing John Lennon and George Harrison in the 282

yoga of ecstasy.” This is not very satisfactory. Of course, George Harrison sometimes comes to see me and naturally I instruct him on the bhakti yoga. But the statement in the letter gives hint as if I have been invited by them for this. If this comes to their notice, they may take some objection which will not go to our credit. These things should not be publicly advertised, and I do not know why this has been done. Anyway, if you have not distributed many of them, you just try to take out that portion which is not a fact...

Realizing that Prabhupäda is definitely not satisfied, Tamal becomes worried. He had tried to serve the order of Guru, but perhaps his own personal ambition had crept in. The portion of the pamphlet about the Beatles has to be deleted as it could hinder the London preaching. The brochure can’t be used as it is. It’s invalid. Regarding the World Sankirtan Party, that is my long-cherished idea, and I wish to see it fulfilled as soon as possible. But do not count on others. If somebody comes forward to help us, that is welcome. But if we at all take the job, we must take it on our own strength. For experimental sake, you can seek out for an agent who can arrange for our Sankirtana Party moving in all the states of America, and then we can think of touring all over the world. Where is my Book Fund being kept? I think whatever money is received from the Book Fund or for my personal account may be immediately deposited in my savings account #12410 with the Equitable Savings Bank at Fairfax and Beverly, and monthly statements may be submitted to me how much you have deposited with the bank...

The inquiry about the money meant for the book fund comes as a shock. Prabhupäda had given instructions to open a separate account for deposits equal to the daily value of books sold. He had expected Tamal to send $5,000 from that account for the purchase of the press in Boston, but Tamal had only sent $1,000. Now, Prabhupäda is restricting his responsibility by ordering the remaining funds to be deposited into his own savings account, on which no one else can sign. Prabhupäda is concerned that the book fund money will be misspent. Regarding movement of the members from one temple to another, I think the local president’s permission is sufficient. Don’t take too much load of individual administration. That will be unmanageable in 283

the near future. I have also instructed Brahmänanda in this way. I have also advised Brahmänanda to ask for monthly reports, and similarly you may ask for monthly reports. That will be easier...

It is now abundantly clear that Prabhupäda has lost some confidence in his West Coast manager. Tamal accepts the rebuke with a heavy heart. The duty of the spiritual master is to correct the faults of his disciple. Tamal has only been in the movement a year and a half, so there are bound to be mistakes. Still, he now feels completely depressed, even with the nice closing words. I thank you so much for the new temples that are opening. Please conduct them nicely and enthuse the people to stick to the chanting of Hare Kåñëa Mantra and following the rules and regulations. Then they will be strong enough to manage things very nicely. Other things will be supplied by Kåñëa. —Letter to Tamal Kåñëa, October 18, 1969

The last instruction is clear enough. Stick to the principles and chant Hare Kåñëa. The rest will be done by Kåñëa. We are not the doers. Kåñëa will supply everything when we are ready. Prabhupäda had mentioned that he gave similar instructions to Brahmänanda. Tamal decides to phone Brahmänanda to seek the advice of his senior godbrother. Brahmänanda explains that in the meeting of the East Coast presidents he had also stressed the importance of centralizing authority but Prabhupäda had disapproved, concerned that he had become overburdened by individual administration. Brahmänanda admits that his self-confidence has been shaken. Sitting alone in his spacious office, with wall-to-wall carpeting and all the corporate furnishings, Tamal reflects about his change in lifestyle. Tamal Kåñëa: Whereas the temple atmosphere was saturated by the mood of saìkértana, now when I would take rest at night, instead of hearing the glorious exploits of the day’s saìkértana activities, or Viñëujana’s blissful singing, I would listen to Gargamuni recounting his business affairs. I had always been very strict in following the full temple program, 284

realizing that as the leader it was essential that I set as perfect an example as possible. Living separately from the other devotees made this more difficult. Gargamuni was never very strict in these matters, giving the excuse of his specialized service. As he was the most senior devotee in the temple, whatever he said or did influenced everyone, including myself. Gargamuni’s presence made me feel a little uneasy about my position as the leader of the devotees. He would often contradict what I said, quoting his experiences with Prabhupäda in New York, and this was confusing the devotees. Sahadevé: Tamal Kåñëa kept pretty distant. Gargamuni started being the person who socialized with the devotees as far as the public relations. Tamal pretty much stayed out of it. He did preaching. He went and did college programs. But when it came right down to it, he would preach to the devotees really intellectually. He didn’t have a real good say with the devotees as far as compassion. He kind of scared you more than he was endearing. But Viñëujana was endearing. Tamal is not exactly thrilled when Mr. Vance calls to remind him that the big party is confirmed for next Friday night, and “be ready to put on a good show.” Prabhupäda’s letter had cautioned not to count on others, and to do it on our own strength. Still, he had conceded that an experiment could be made with an agent. Gargamuni and Viñëujana express their feeling that the atmosphere is tense at rehearsals. They would rather have all the devotees there. It doesn’t feel the same as street saìkértana. A letter should be sent to get Prabhupäda’s opinion on this. Tamal suggests they carry on with Mr. Vance until Prabhupäda’s reply comes. “If we can present Hare Kåñëa on national TV, that will please Prabhupäda.” It will also reinstate his confidence in Tamal’s leadership. Meanwhile, Viñëujana is busy organizing another butter churning festival. Fliers are distributed on saìkértana to advertise the special Sunday Love Feast on October 26, Govardhana Puja. Everyone will get to churn butter, and everyone can taste the churned butter.

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Stoka Kåñëa: We constructed a makeshift butter churn and Viñëujana had everyone in the audience take turns churning. We had real cream in there and it did turn into butter, which we distributed on everyone’s plate at the feast. My service was to vacuum the carpet after we took prasäda. I was always in such anxiety to get done, so I could be there when Viñëujana started the kirtan and feel the ecstasy of chanting the Holy Name. He was usually the kirtan leader. Another leader was Dinanath, and he was excellent too. Viñëujana led really mellow, slow, ecstatic kirtans, which fit me well, and I could just drift off into hearing the Holy Name. Eventually, the atmosphere would grab us up and we’d be circumambulating and jumping ecstatically before we knew it. He was always full of energy, but he’d start off nice and mellow. Although Prabhupäda is with him in England, Mukunda still feels strained by management affairs and would appreciate some assistance. Therefore, Prabhupäda decides to call Tamal to London. He needs a strong organizer for this important center. He is also planning the World Sankirtan Party. This had always been one of Tamal’s dreams—to lead a saìkértana party on a global tour with his spiritual master, chanting Hare Kåñëa in major cities of the world. The news immediately lifts Tamal’s spirits. Tamal Kåñëa: There was need of help for organizing saìkértana, and he was turning to me for assistance. Prabhupäda had not lost his confidence in me after all. It was just the reassurance I was looking for. Tamal, however, is concerned about his present duties. He wonders if everything will go on smoothly in his absence. “There’s no need to worry,” Gargamuni assures him. “I’ll look after everything while you’re away. It’s a great opportunity to expand your service. There’s two centers in London, and Prabhupäda is negotiating to buy a big church. Besides, London is a more important city than Los Angeles.” Tamal senses that Gargamuni’s enthusiasm is not entirely unmotivated. 286

The night of the big party arrives. With freshly pressed dhotis and clean shaven heads, the devotees are ready to present the Holy Names in the living room of Mr. Vance’s suburban home. This is definitely not the same feeling as going out on the streets. The guests all hold glasses of their favorite drink, and some are checking out the “act” to see if it will be a money spinner. They certainly have their own look, but will it catch on? Mr. Vance introduces the group to his guests. “I first heard them in Hollywood, and I was impressed with their talent and dedication to their art. Their music is an original adaptation of an ancient art form called Kirtan. They are genuine monks who practice what they preach. They live together in a former church that is now their temple. I am grateful that they have accepted the invitation to perform at my home for your pleasure.” After this pleasant introduction, the devotees take up their positions exactly as they had rehearsed. They begin chanting the prayers to the spiritual master, then the Panca Tattva mantra, followed by the Hare Kåñëa mahä-mantra. Viñëujana has composed beautiful melodies for each section, and the audience reveals its appreciation with resounding applause. After the kirtan, Tamal gives a short talk on Kåñëa consciousness in spite of Mr. Vance gesturing for him to finish. “So, in closing, I’d like to thank our host, Mr. Vance, for arranging such a nice program, and I’d like to present him with a garland of flowers.” The guests enjoy this gesture and applaud as Mr. Vance is garlanded. “I think we can now accept that Mr. Vance is officially one of us—a devotee of Hare Kåñëa. Therefore we feel that he needs a spiritual name also. We have chosen one which we think is especially suitable. From now on he shall be known as ‘Mudha Godäsa.’” The audience applauds once more at the official presentation of the new name. The devotees are all smiles. Everyone is having fun. For the 287

rest of the evening, Mr. Vance beams with pleasure; especially when his friends greet him as “Mudha” or “Godäsa.” The naming of Mr. Vance is an indication that the devotees are not happy performing as an act. They would rather just do saìkértana and give people the opportunity to realize their constitutional position as eternal servants of Kåñëa. Prabhupäda had been apprised of the situation and his reply is not long in coming. A few days after the house party, his letter arrives. I am pleased to note that there is interest in having our saìkértana party perform in various public engagements. The same thing is going on here, and they have been invited to such places as Amsterdam and Germany. So if you can also do this, it is nice. But do not change our principles. Practicing is already done by kirtan. It is not required for us to become artists. Our main point is service to Kåñëa, not to please an audience. We shall not divert our attention too much to adjustment of musical sounds. People should not misunderstand that we are a band of musical artists. They must know that we are devotees of Kåñëa. Our devotional practice and purity shall be so strong that wherever we chant there will be immediately an impression in the audience for devotion to Kåñëa. —Letter to Tamal Kåñëa, October 30, 1969

Prabhupäda’s letter leaves no doubt in the minds of the devotees. They decide that Tamal should notify Mr. Vance that they are no longer interested in show business. Tamal Kåñëa: I phoned Mr. Vance and told him that our group had decided to just chant Hare Kåñëa on the streets. After all, we were not professional musicians; we were devotees of Kåñëa. Mr. Vance could not understand. Had we gone crazy to pass up such a golden opportunity, especially after he had gone to the trouble to arrange for so many important contacts at his party? Everyone had loved us. The next step was a national TV spot! But I was firm. We were satisfied to chant Hare Kåñëa in our usual manner, even if it meant we would not make it to the “big time.” There was a long silence and then the sound of the receiver disconnecting. Mr. Vance had hung up.

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November 1969 The big news around the temple is that Tamal Kåñëa is leaving for London. Everybody is talking about it. Tamal is excited about the prospect of being with Prabhupäda, meeting the Beatles, and maybe even chanting with them. With the Beatles’ help, the devotees had become famous throughout Europe, and the mahä-mantra was still the number one song. Prabhupäda had also mentioned the World Sankirtan Party. From the beginning Mukunda had always been considered for the party. Mukunda had started the San Francisco temple with Shyamasundar and Gurudas, and along with their wives, Jänaké, Mälaté, and Yamunä, they have now opened up Europe and made Hare Kåñëa famous. Of all the devotees, they had impressed Tamal the most. “They are all in London, and Prabhupäda is calling me too! He is linking us up. Soon he will take us around the world, chanting and dancing in ecstasy.” Dina Bandhu: I was in LA when Prabhupäda asked Tamal Kåñëa to go to London. All the devotees knew that Tamal and Viñëujana had asked Prabhupäda that they should always be able to do service together, that they should never be separated. So it was a big thing that Tamal was going and Viñëujana was staying. It was a big thing that they were being separated. They were in San Francisco together, they were in LA together, and there was some promise that they could always do service together. They had always been inseparable, always attached to one another. There was Tamal Kåñëa the administrator, and Viñëujana the kirtan leader. Someone had to take charge, and Tamal Kåñëa did. He managed everything. He was ambitious. Viñëujana distributed the taste of chanting Hare Kåñëa by tasting it directly himself. They both had the realization of devotional service and the confidence to carry it out. Viñëujana was like the mother and Tamal Kåñëa like the father. Together they had carried the La Cienega temple. Tamal begins winding up his affairs in Los Angeles. He is prepared 289

both physically and mentally to leave for a new frontier, a new adventure, side-by-side with his spiritual master. Final instructions quickly arrive from London. A two-way ticket is being sent to New York for you to come to London, so you may go to New York as soon as possible and do the needful. At least if you remain so long as I am here, then we can return back together. Regarding Los Angeles business, for the time being you can entrust this to Gargamuni and Stoka Kåñëa. So far as corresponding with the other West Coast presidents, that can be done from here also. Here you can talk with Mukunda and others about the World Sankirtan Party. There is good possibility. Simply it requires some good organization. Therefore you are called. So far as I am concerned, as I already told you, after this European tour I am going to retire from active work and retire for writing books. So any place suitable I shall stay and give you directions. I am now confident that at least one dozen of you have understood the philosophy and the matters by which it can be handled. So from the background if I give you some inspiration, the whole society shall run on nicely. We shall talk of these things when you come. —Letter to Tamal Kåñëa, November 4, 1969

Tamal is elated reading this letter. “Prabhupäda wants to speak to me confidentially when I arrive in London!” For months he had dreamed of going to Europe to join the preaching. Now Kåñëa has fulfilled this desire. Prabhupäda is not only expressing confidence in his leadership abilities but considers him among the few devotees who have understood the philosophy. He is thinking of entrusting the running of the whole society in the hands of these chosen few. Tamal has risen quickly within the ranks and stands poised to accept responsibility at the pinnacle of ISKCON leadership. He had always been in the vanguard of the West Coast preaching activity, along with Viñëujana, who had a magnetic way with kirtan and people. The balance had been very successful and Tamal loved that balance. What would happen now? Viñëujana never desired to take a management position. He was fully satisfied by kirtan. Originally, he had joined the hippie movement looking for enlightenment, searching for a spiritual solution. The 290

promise of the hippie movement, with its strictly alternative lifestyle, had seemed to be the answer. Now he has left that behind. Prabhupäda has placed him on the platform of transcendence, and he wants to share this consciousness with others. Keçava: Tamal Kåñëa was the administrator and Viñëujana was the champion of the people. Tamal always dominated, but we understood that he was from New York and that was the way he dealt. They had known each other before. They had been in Morning Star together and had a real attachment for each other. Viñëujana was never going to betray the principles of the hippie movement; of a purely alternative solution. He was a true product of the hippie movement in love and peace. That was something that connected with Kåñëa consciousness, and he wasn’t going to lose sight of that. And he wasn’t going to prevent other people from coming to the same conclusion. He couldn’t have done that ever, because then he wouldn’t have been the Viñëujana that we knew. He proved to us that there was more pleasure in chanting than anything else. Ecstasy and bliss was our goal. Viñëujana was the example of that more than anyone else. He made a point of seeing that individual people got the taste. Prabhupäda was giving the taste, and Viñëujana was making sure that people got the taste. He had the patience to stop and help devotees with problems. “Oh, you’re not feeling well?” He could tell just by looking at people. He’d help them understand what this is all about. Viñëujana is a great help to Prabhupäda by his service of making sure people experience the taste of saìkértana. In this way, he is a link in the paramparä and frees Prabhupäda to concentrate on other important aspects of the movement. By this mood he becomes the transparent via medium of his spiritual master. Similarly, Tamal Kåñëa relieves the burden of management from Çréla Prabhupäda’s shoulders. On the day of his departure, Tamal calls the devotees together for a last meeting. He praises them for all the service they have done and encourages them to carry on expanding the saìkértana movement as he is doing by going to London. From his personal collection, he distributes 291

photographs of Prabhupäda to each devotee, trying to match the mood of the picture with the mood of the individual. Individual pictures of Çréla Prabhupäda are considered treasures. There are few magazines to cut them out of and even fewer actual photos, so not every devotee has a picture. Because they are so hard to come by, devotees who have their own picture treasure it. Each photo carries with it the love of the person who gives it and remains the special individual photo of Çréla Prabhupäda that nobody else has. Prabhupäda is there in his picture, and some devotees say that they can even see him moving or speaking in these pictures! By distributing his Prabhupäda pictures as gifts, Tamal’s loving gesture endears him to every devotee. Tamal experiences an intimate loving exchange as he prepares to leave. All of a sudden, he realizes he is leaving home and family. They are all that he has. They have grown up together in Kåñëa consciousness, some even going back to those first days in San Francisco. Viñëujana had been his best friend even before they joined the movement. He was the best friend he ever had. They had both accepted Prabhupäda’s lotus feet and been delivered from the material ocean of repeated birth and death. They had sworn to always stay together the first moment they met in the forest at Morning Star Ranch. Now they are separating. But it is all for a higher cause. Steadying his mind, Tamal fixes his consciousness on Prabhupäda’s order.

Eighth Wave – The Plan to Abduct Viñëujana

Yoga means controlling the senses, and bhakti-yoga means purifying the senses. When the senses are purified, they are also, automatically, controlled. You cannot stop the activities of the senses by artificial means, but if you purify the senses, not only are they kept back from rubbish engagement, but also they become positively engaged in transcendental service to the Lord. —Science of Self Realization, Chapter 5 292

Los Angeles – November, 1969 Viñëujana continues training the new recruits. After breakfast prasädam of fruit and yogurt, he organizes the brahmacärés in cleaning the temple from top to bottom. When he mops up the floor, he exclaims, “When you clean Kåñëa’s temple, you clean your heart.” He always likes to say that. Sometimes he walks around with the mop over his shoulder, joking, “This is my daëòa.” Simply by mopping the floor, he inspires the brahmacärés. As they clean away, Viñëujana is right there, singing and chanting, blissfully setting the example. Even though he is the temple commander and saìkértana leader, he still cleans the bathrooms every day.i At 11:30 Keçava blows the conch, and everybody comes running to take prasädam. After lunch everyone jumps in the van, brahmacärinés in the back, and Keçava drives out to downtown LA, where you learn to control your mind by taking shelter of the Holy Name. After a full lunch, some devotees start nodding out in the van, so Viñëujana uses a spray bottle to keep everyone awake. “Jayate,” he says as he gives a refreshing spray. The brahmacärés like to grab the bottle and squirt anyone who nods off. Sacidevé: The women would sit in the back of the van. All of us would doze off trying to chant our rounds. Viñëujana would doze off the most because he got very little sleep. That’s something I remember; he didn’t get very much sleep. If he didn’t have his rounds done, he would stay up until midnight and chant his rounds. He would often just go into the temple and read by himself. He was always the first one up, reading Çrémad-Bhägavatam early in the morning. At that time we only had the first three volumes. He was always the first one up and the last one to sleep. Ujjvala devé däsé: I joined when I was 17, and I had never lived in the city. It would be so loud and noisy downtown, with buses rushing at you, totally crazy. But we would just jump out of the van, and Viñëujana would start playing his drum, saying, “Give your love to Kåñëa!” He would lead kirtan, and we would just be in ecstasy, 293

enjoying Kåñëa consciousness. People would stop and gather round. As the devotees slowly warm up to the kirtan by chanting the praëäma-mantras, Viñëujana responds enthusiastically, making everyone feel relaxed: “namas te särasvate deve”—“Prabhupäda,” “gaura-väëépracäriëe”—“serving Prabhupäda”… He keeps them chanting and dancing for hours next to the bus stop in front of Bullock’s Department Store. Some of the new bhaktas find it difficult in the middle of the bustling environment of downtown LA. It is hard not to feel self-conscious at first, but soon they become oblivious to the weird people with their hectic pace. Viñëujana is utterly immersed in his own transcendent bubble, far from the mundane surroundings of the noisy street. He wears cotton gloves, under which his fingers are all taped up, and a turban wrapped around his head. Sometimes he tapes popsicle sticks on his fingers and sometimes pennies, experimenting with different ideas just to enable him to keep thumping the drum all day. He encourages the group to dance in a little semi-circle, “Just like the lotus eye of Kåñëa.” Swaying from side-to-side, they chant through the afternoon smog. He becomes so absorbed in the chanting that he even sings the response along with the devotees. Between each kirtan he takes the opportunity to preach to the public with a brief explanation about the meaning of the Holy Name. His voice is hypnotic, and his presence is so magnetic that many people surround the party, transfixed, watching and listening. Some even applaud. Devotees are inspired to see the crowd respond positively to his preaching. His eyes are sometimes moist, and everybody can see that he really cares about these people. He really wants them to know Kåñëa, to be attracted and ultimately engaged in Kåñëa’s service. Many devotees had joined the temple because they could feel that he was a person who really cared. His feelings are the medium of mercy, being the same desire expressed by the whole disciplic succession. His attraction for the Holy Name makes him a via medium for the entire sampradäya, and therefore people are naturally attracted. Gunamayi devé däsé: Viñëujana always used to wear his black gloves, and he was totally into it. There was no distraction. It was just him 294

and chanting. The way that Viñëujana impressed me was that saìkértana was his life. That was what he liked to do the best. It was almost like he had some kind of mystical potency to his chanting. It was just different, and you can’t describe it. He had almost like a heavenly type voice. It wasn’t anything he learned from anybody. It was just him. Occasionally, Viñëujana takes a break to tell the devotees some pastimes for a change of pace. Everyone enjoys gathering round to hear him tell Kåñëa stories. He has read Prabhupäda’s manuscript for the new KÅÑËA book. Devotees know the book is coming out and love to get a preview of these nectarean pastimes in the middle of the noisy street corner. Sometimes envious people will try to harass the chanting party. In the middle of one Kåñëa story, a large construction worker suddenly challenges Viñëujana. “You people don’t work.” “Oh, yes we do,” Viñëujana politely responds. “No. You’re all social parasites. You probably haven’t done one honest day’s work in your life. Let’s see your hands. Your hands will tell the truth.” Viñëujana takes off the gloves and holds his palms up. When the fellow sees the hands all tattered and bruised from playing mådaìga ten hours a day, he is silenced and walks away mumbling under his breath. Just before five o’clock, Keçava goes to get the van to take everybody back to the temple. As he maneuvers the vehicle through the heavy rush hour traffic on the Santa Monica Freeway, most of the devotees are doubled over, half asleep in their seats. After a shower, evening prasädam, and sundara-ärati, it’s back out to the streets by eight o’clock. In Hollywood, the favorite spot is in front of the popular hangout Diamond Jim’s. The entrance is set back from the front face of the building, creating an area where people can stand and listen. The saìkértana party chants on the edge of the street with their backs to the traffic, facing the crowd in the entranceway. Since the police always come around, two devotees are positioned at either end, guiding people to keep the sidewalk clear. 295

Dina Bandhu: We had a Hollywood melody that we always chanted. It was a melody that Viñëujana came up with, “This is for Hollywood, you know.” And he would just play. He would go real fast because, “There’s a lot of mäyä out here, and we don’t want any gaps for mäyä.” The kirtan would just be rocking. All night long he would chant this melody. He was completely transcendental. We used to come back at midnight and have popcorn and milk and take rest. The whole temple is out on Hollywood Boulevard chanting until midnight. On Friday and Saturday nights they stay out until one o’clock in the morning. Before dawn, Silavati is always engaged in Deity service, so she never goes out in the evenings. She is one of the few devotees who is always up doing the pre-dawn püjä, but none of the saìkértana devotees attend. Viñëujana often finishes his rounds at night because he is out on saìkértana all day long. He can usually be found in the temple chanting late at night. On Sunday he still takes devotees out to Griffith Park, but he has discovered another great place for saìkértana—Venice Beach. Narada Muni: I went to Griffith Park with some of my friends because there was a concert on the weekend. I saw the devotees chanting, and it was totally ecstatic. So my friends went to the concert and I went to see the devotees. Viñëujana attracted my attention with his kirtan, and he gave a talk as well, but I didn’t join then because nobody came up to speak to me. Another time I saw Viñëujana and the devotees chanting at Venice beach. So I just sat down with them and closed my eyes, praying for them to take me back with them wherever they were going because I wanted to be a monk. Viñëujana always used to give a talk between the kirtans brimming with nectar. He was just saturated with love. You could see the bhakti. Lo and behold, nobody said anything to me again when they left. But I made it to the temple anyway, by Kåñëa’s grace. From day one I was very close to Viñëujana. Practically from the first day I joined he used to get me up every day. We used to chant our japa together before anybody else got up. In those days maìgala-ärati 296

was at 6:00 AM. Just being awakened by Viñëujana was a wonderful transcendental experience in itself. He used to come, “Haribol, Prabhu,” and he’d rub my chest in a circle. “Time to rise and shine for Çréla Prabhupäda.” It was very gentle and you could feel his shakti. It would actually go to your heart. You would be in the modes, not wanting to get out of ignorance, but with him it was like you felt you were going to enter into Vaikuëöha. To this day I awaken my son this same way. News of Tamal Kåñëa filters back to La Cienega. He has left for Hamburg with the London saìkértana party. With the royalties from the Hare Kåñëa Mantra hit song, they have purchased a van, and thirteen devotees will drive to Germany. Tamal and Yamunä will install RädhäKåñëa Deities in the Hamburg temple. For the first time, persons born outside of India will install Rädhä-Kåñëa vigraha. Another first—one of them is a woman. It is another unique episode in Vaiñëava history.

December, 1969 A few weeks before Christmas, there is a long distance call for Viñëujana. He is astonished to hear his ex-wife, Linda. She wishes him a Merry Christmas and tells how the children miss “Daddy.” His young daughter is now walking and even speaks simple phrases. She needs a father figure in her life. Viñëujana is happy speaking to Linda. If she misses him, why not come and join him in Los Angeles? He encourages her to consider the proposal before making a decision. The call has a big impact on Viñëujana’s feelings. She was his wife with whom he had fathered a child that he delivered with his own hands. He remembers having chanted Hare Kåñëa at her birth. Now she can walk and talk. Time flies. He wonders if the child will have any spiritual inclinations. He and Linda had been really close at one time. That was when he was going through his most important changes, meeting the devotees, and taking shelter of Kåñëa and Prabhupäda. Now it seems like such a long time ago. On the phone he had not really been able to articulate his feelings very well. It was so sudden. He would really like Linda and the kids to 297

accept Kåñëa consciousness. The best thing would be to write a letter expressing his realizations and offer to take care of the family. After sending off the letter, he has a strong desire to discuss this with someone he feels can give him wise counsel. He recognizes he still has a deep attachment for his former wife and family. Viñëujana seldom takes people into his confidence, but because Dayänanda is an older godbrother and a householder, he brings up the incident one day in the brahmacäré room. Dayänanda: We were sitting together, and he said he had written his wife because he had two children. I said, “I didn’t know you had two children,” because he was so young. He had written her, saying that he felt responsible for his children, and that if she wanted to come to the movement he would make arrangements to take care of them. I think he was mainly concerned for the children. But he mentioned that he had that concern. He felt responsibility towards them. He also mentioned that he had delivered one child. Something like that stuck with me, because around that time I also delivered my own daughter. Dayänanda casually mentions Viñëujana’s discussion to his own wife later that evening. She is also surprised to hear about Viñëujana’s wife and children. “It’s a shame they can’t come and join him here.” Dayänanda requests her to maintain confidentiality, but she just can’t control herself from sharing this exciting tidbit of news with her closest friend. Soon every woman in the community knows the story. Mirabai devé däsé: His wife called one time in LA. I asked him if she was going to come here. He said, “I don’t know. If she comes to the temple, I’ll protect her. But I won’t leave the temple to go to her.” Linda sends a letter in reply, but she has no intention of coming to the temple with the kids and joining the movement. This encounter with Linda stirs up many emotions from the past in Visnujana’s heart, but Dayänanda counsels him that he is relieved of his responsibility because Linda prefers not to join her husband nor to become a devotee.

Boston – December 21, 1969 298

Pan Am flight 55 arrives Sunday afternoon at 3:40 PM. Çréla Prabhupäda is one of the disembarking passengers at Logan Airport. Hundreds of devotees greet him in the arrivals lounge from all over the East Coast and Canada. The kirtan is so uproarious that the Monday papers mention that Logan has never witnessed such a reception as the leader of the Hare Kåñëa People received. Prabhupäda is glad to be back in America. He is satisfied that his Guru Mahäräja is pleased with a secure temple in the heart of London and the Hare Kåñëa mantra popular all over Europe. This was a project that was dear to Çréla Bhaktisiddhänta, and he wants to ensure that it develops successfully. He now has Tamal Kåñëa, the organizer, to take responsibility for the saìkértana, easing the burden on Mukunda, Gurudäsa, and Çyämasundara. His plan of sending out householder couples to preach has been effective. Who in the Gauòéya Math could have envisioned this? Without a doubt this is surely the mercy of Çré Caitanya Mahäprabhu. Before departing from London, he had expressed these feelings in a letter to Himavati. So I am very glad that you both, husband and wife, are executing the mission of Lord Caitanya so nicely and faithfully. Please continue to act like that, and certainly Lord Caitanya will bestow all His blessings and power upon you. Personally I am so much engladdened that the pairs of young boys and girls whom I have placed in householder life are doing so nicely in the Western world. When Lord Caitanya delivered Jagai and Madhai, He was also a householder, but when Jagai and Madhai were actually reclaimed, His wife, Visnupriya, was not there. But in this case, and in many other cases also, I find that my disciples combined together, husband and wife, are doing this preaching work so nicely. So I am especially proud how my householder disciples are preaching Lord Caitanya’s Mission. This is a new thing in the history of the Sankirtan Movement. In India all the acaryas, and their descendants later on, acted only from the man’s side. Their wives were at home because that is the system from old times that women are not required to go out. But in Bhagavad-gita we find that women are also equally competent like the men in the matter of Kåñëa Consciousness Movement. Please, therefore, carry on these missionary activities, and prove it by practical example that there is no bar for anyone in the matter of preaching work for Kåñëa consciousness. 299

—Letter to Himavati, December 20, 1969

Prabhupäda is happy in Boston. The temple room is packed for the morning classes. Speaking engagements have been arranged at various colleges, and he is pleased to see the ISKCON press managed by Advaita. But a week later he catches a flight out to Los Angeles. On the plane, Prabhupäda muses about the last three months in Europe. The London temple is off to a tremendous start, and Hamburg is also beginning to make devotees. Umäpati and a few devotees have gone to Paris and will soon establish a presence for Lord Caitanya in this important city. Now there are functioning centers in six countries: England, France, Canada, Germany, America, and Japan. For Christmas there are twenty-two branches on the ISKCON tree.

New Dwaraka – January, 1970 Prabhupäda is staying at a pleasant house in Beverly Hills, which Gargamuni has recently found for him. Located in a quiet neighborhood, the peaceful atmosphere and ideal climate are perfect for his translation work and health. Nanda Kumar and Devananda live with him and are constantly engaged in his service. Devananda is a sensitive, ethereal, cerebral type of person, and attends to Prabhupäda’s secretarial duties. Nanda Kumar, his cook and servant, is more down-to-earth. Nanda Kumar: Viñëujana told us one time, “If you pray to Lord Nityananda for something that’s good for your spiritual life, He’ll give it to you. Even if you don’t deserve it, even if you’re not qualified, He’ll give it to you. He’s so merciful.” Within a few days I had heard that Prabhupäda was coming from New Våndävana and he didn’t have a cook. I was a new devotee, I wasn’t initiated and hadn’t done any temple cooking, but I was a cook just by nature. I prayed innocently and sincerely to Lord Nityananda, “Please let me be Prabhupäda’s servant. I would really like to do that service.” And I didn’t get it, nor was I even expecting it. So I just kind of put it out of my mind. Then one day Mohanänanda called me aside and said, “Hey, I’ve 300

got a secret.” “What?” “Oh, I can’t tell you.” So I twisted his arm, and he said, “They’re going to pick you to be Prabhupäda’s servant.” And I thought this was all the mercy of Viñëujana and Lord Nityananda. Every day at dawn Prabhupäda takes his morning walk around the neighborhood. Then he comes to the temple to greet the Deities and give class. Devotees arrive from all the surrounding temples to hear Çréla Prabhupäda speak. Although the newcomers have difficulty understanding his heavy Bengali accent, they are inspired by his mood and by his disciples. Paramatma: All the devotees in San Francisco came down to see Çréla Prabhupäda. I was 16 at the time and still going to school. We were chanting on Hollywood Boulevard, and it was very blissful. Viñëujana looked like a very unique personality. He was completely enthused in kirtan, and he would just go on and on, absorbed in the Holy Name. Ksudhi däsa: I went up to LA to see Çréla Prabhupäda. People would drive by on La Cienega, waiting for Prabhupäda to arrive. They’d line up to see Prabhupäda come, and Viñëujana would lead the chanting, inspiring everybody. Then Prabhupäda would come in and lead the chanting himself. Bhayahari: The first time I saw Çréla Prabhupäda was in La Cienega. Ksudhi däsa took me. He was 16 and I was 13. We met at the Laguna Beach temple. He was going to high school. So we came up to LA to see Çréla Prabhupäda. I sat in the back of the temple room, and I remember seeing Viñëujana. He was a very attractive person. After Çréla Prabhupäda spoke everyone went to the prasädam room, and I remember Viñëujana speaking. I thought, “This devotee is so sincere.” Saìkértana has increased since Prabhupäda has been away in Europe, and hearing the daily saìkértana reports fills him with delight. He is also impressed to see the temple so well managed, with no anxiety for 301

maintenance. All the daily requirements are met by the grace of Çré Kåñëa. New devotees are joining regularly, and the mood of the temple is joyful. Viñëujana still leads out the saìkértana party, which still collects over $200 daily via incense and magazine sales. Upendra: Prabhupäda told me he wanted to drive to Hollywood where the devotees were chanting. “Don’t tell them,” he said. “We will do it secretly. We will come up and see them from a distance. Otherwise, they will stop chanting.” But I disobeyed and told Karandhara, who was organizing it. “I’m already breaking Prabhupäda’s instruction to me for the service, because I don’t want a skeleton crew out there. Prabhupäda will be disappointed.” So I was driving, and we pulled up near the kirtan party. Prabhupäda was overjoyed to see a large kirtan party singing and chanting with, of course, Viñëujana leading. All of a sudden, a devotee looked over and saw Prabhupäda. It started a landslide of daëòabats. The only one who knew what to do, that is to keep on chanting, was Viñëujana. He just looked over to see why all the devotees were bowing down and stopping the kirtan. Prabhupäda said, “Go, go. Drive. They are stopping the kirtan.” It was exactly what he didn’t want. Viñëujana kept on chanting, offering obeisances with his head. He knew Prabhupäda’s desire. I thought that was incredible. Prabhupäda spoke about Viñëujana in a loving way as we drove off. Impressed by the kirtan party, Prabhupäda keeps stressing the importance of saìkértana. Brahmänanda has doubled the monthly printing of BTG to 50,000 copies. The German edition and the French edition for Canada have monthly print runs of 5,000 copies each. Back to Godhead is the backbone of the society. Sankirtan is the best way to inject Kåñëa’s message to the conditioned souls. The kirtan softens them up, and the magazine finishes them off. This plan of saìkértana is the only way, the only way for our success. Sankirtan, Love Feast, and selling BTG, they are our primary engagements and next temple worship. Temple worship is needed for 302

the inner section. In the beginning, saìkértana is more important for drawing the attention of the people in general. Last night, I went to see our men chanting in Hollywood Boulevard, and I saw it was so fine and satisfactory. —Letter to Sudama, January 8, 1970

In celebration of Çréla Prabhupäda’s return, Viñëujana arranges dramas and puppet shows for the pleasure of his Guru Mahäräja. The first presentation, “The Age of Kali,” depicts the entrance of Kali-yuga. More than a hundred Sunday feast guests crowd into the temple room along with the devotees to see the performance with Prabhupäda. Sahadevé: We started the play with Arjuna and Kåñëa. Kåñëa is leaving the planet. Çréla Prabhupäda was sitting on his vyäsäsana up on the stage alongside the Deities. Muralédhara played Arjuna. He did such a heart-breaking performance. He cried while reciting that speech about Kåñëa being his friend. I mean he really cried. I couldn’t believe it. It was so beautiful. Mohanänanda played Kåñëa, and Viñëujana played Kali. Then Kali came in. Viñëujana was definitely a good performer. When he played demons, he was so scary that little kids would cry and their parents would have to take them out of the room. He really put his heart into it. When it was over, Prabhupäda clapped and said that he really loved the play, and thanked us for doing it, but never do the disappearance of Kåñëa again. Vaiñëavas don’t do drama about Kåñëa leaving the planet, because it is too painful. That is not relished by devotees, nor is it something for devotees to think about. Narada Muni: Viñëujana was the spiritual soul of La Cienega temple—the life of the party. He was the standard that everyone tried to come up to. He loved telling stories and doing puppet shows on Sundays for the children. Prabhupäda used to give the lecture and kirtan, and Viñëujana had a program for the kids. There was one puppet show he got chastised for, about Narada Muni falling down to householder life. It was one of those stories that had been circulating. When Prabhupäda heard about it, he was furious. Viñëujana told me about that afterwards. He was in ecstasy 303

when he told me. Prabhupäda said, “Narada Muni cannot fall down. This is a bogus story. Where does it come from? We must be careful that these speculative ideas don’t infiltrate our society.” Viñëujana saw Prabhupäda’s mercy working in that chastisement. He loved Prabhupäda very dearly. Mohanänanda and Viñëujana did a Caitanya lélä play with Prabhupäda watching from his vyäsäsana. Viñëujana was the fisherman, and when he touched the body of Lord Caitanya, he went wild chanting Hare Kåñëa. Prabhupäda was laughing and laughing when Viñëujana, as the fisherman, touched Gauranga and went wild. It was just a simple Kåñëa conscious play—no professionalism—but Prabhupäda appreciated it so much. He once told me a very esoteric and controversial story that he didn’t tell many people. He had gone to see Çréla Prabhupäda one time. It was a heavy thing, the whole room was light, blinding light. Viñëujana was reticent to talk about it. It was not a story officially sanctioned by ISKCON.

San Francisco – January 1970 Jayänanda has been thinking of getting married. With the turn of the decade, he is approaching thirty-one. His aunt had long ago set up a trust fund that would accrue after his marriage. Upon marrying, he will receive $40,000 plus a monthly income, a strong enough incentive for anyone to consider changing their ashram. Although he has no real interest in marriage, Jayänanda, of course, has all the money earmarked for furthering Prabhupäda’s mission. Previously, he had approached Tamal Kåñëa with his intention to marry, but Tamal had discouraged him. Meanwhile, Tamal is cultivating an Indian gentleman in London who offers his Bombay apartment to Prabhupäda for preaching in India. Prabhupäda immediately considers Jayänanda and his future wife for this service. He even has a brahmacäriné candidate in mind, so he brings up the topic with Madhudviña.

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Perhaps you have talked already with Gargamuni that Jayänanda may be required to go to India. Do you think that his going away from San Francisco will be detrimental to your working there? If it is so, then the proposal may be suspended for a time because I do not wish to disturb your nice work. If Jayänanda has got even a little desire for marrying there is no harm in that way, but if he wants to marry, he may do so immediately, and that girl Sacidevé is quite suitable. I know if Jayänanda becomes married, he will not be a lost child; rather, a good wife in Kåñëa consciousness will be an extra impetus for his improvement. —Letter to Madhudvisa, January 15, 1970

Generally, if someone wants to marry, they approach the temple president with their intentions. They oftentimes have someone particular in mind. If both parties are agreeable, the marriage takes place. Many devotees hardly know the person they are going to marry. They are simply surrendered to the idea that this is the way it’s done in Vedic culture. Prabhupäda has already expressed his desire to implement the Vedic process of marriage for ISKCON. Although most marriages are thus customarily arranged, Karandhara has already chosen Sacidevé, and she accepts his proposal before Prabhupäda has a chance to bring up the idea of her marriage to Jayänanda. The marriage plans for Jayänanda are dropped at this point. One day Sahadevé is informed that the temple authorities have decided she is going to marry Stoka Kåñëa. Her marriage will be part of a triple wedding ceremony, including Karandhara and Sacidevé, and Upendra and Citralekha. None of them really know each other. Due to her brother/sister relationship with Viñëujana, Sahadevé mentions it to him one day. “It looks like I’m going to get married.” “You are?” Viñëujana has a very sincere look of concern on his face. “Yeah, I guess. Gargamuni said so.” “You’re going to take a stool and urine man over Kåñëa?” Sahadevé can’t believe he just said that and tries to laugh it off. “I don’t know. I guess so.” Viñëujana seems disappointed. “How could you do that, Sahadevé?” 305

At this point, one may ask why some people make such an important life-long decision as marriage, without even getting to know their proposed mate? The actual Vedic system of marriage involves a very intricate process of matching compatibility of temperament, qualities, and character of the boy and girl, through Jyotir Veda, or Sidereal Astrology. The idea is that when mature, loving parents guide the choices for their son or daughter, a more suitable match can be found that will last a lifetime. The parents of both parties consult expert Vaiñëava astrologers who compare horoscopes to find appropriate mates by assessing their mental, emotional, intellectual, and sexual compatibility. Theoretically, this system should be more reliable than following the impulses of inexperienced, sexually immature individuals allured by attachment based on physical attraction. Of course, the Vedic system presupposes the qualifications of the astrologers, accurate horoscopes, as well as loving concern from wellwishing parents. Since these were absent in ISKCON, Prabhupäda, by recommending this system, is asking the devotees to come up to a very advanced stage of spiritual understanding. The fact that so many agreed illustrates their sincerity to surrender to guru. Still, more than sincerity is required. Real advancement in Kåñëa consciousness is essential. The partners will have to remain strong in their spiritual practice to always see each other as spirit soul, as a team dedicated to going back to Godhead. In order for the marriage to work, staying fixed in spiritual consciousness is essential. The common bond of devotional service to Lord Kåñëa is the glue to hold the marriage together. However, when spiritual strength falls prey to sensual weakness, the relationship becomes strained. It can quickly degrade to the material platform of mutual sense enjoyment. Now the inequities of both partners come to the fore. On the mundane platform of life they may have little in common. Ideally, couples not only have to remain spiritually strong, they also have to progress at more or less the same rate. Otherwise, you may find yourself with an overly strict or overly lax partner. This could develop into a disturbing situation where only great humility and tolerance 306

would save the marriage. Unfortunately, many devotees experience difficulty maintaining their relationships, because they are not fully mature nor developed in their character and personality. In addition, the leaders who arrange the marriages are themselves underdeveloped in character and neophyte in spiritual understanding. They also have not yet reached the stage of their full maturity, nor do they have any idea of Vedic matching. Therefore many marriages are arranged whimsically. Ujjvala devé däsé: In those days it was a lot stricter than it is now. We hardly even saw our husbands because we were so busy doing service. We never had the time to be intimate. There wasn’t much information about householder life. It was really about renunciation, following the rules and regs, and working hard for Kåñëa. We would see each other for hot milk in the evening, and then it was off to your service. Later on, when many marriages broke down, some couples blamed ISKCON, feeling that they were forced or coerced into a situation they had not chosen themselves. Thus, many devotees who could have done so much more for the movement left prematurely.

By his devotion, Viñëujana keeps the atmosphere of the temple surcharged with spiritual energy. Everybody feels enthusiastic because he is the main inspiration. The La Cienega temple is really a personification of his personality. He leads kirtan all day, then goes out again in the evening and still he still gets up much earlier than most of the other devotees. Because he is chanting eight to ten hours a day, every day, his voice is always hoarse. Mahatma: When I first met him, I already knew that I had to become a devotee. But meeting someone like him just made it that much more easy and attractive. He had a strong attraction for chanting, especially how it attracted other people. It almost mesmerized them. 307

His whole demeanor was just more attractive than anyone I ever met. His attraction was completely spiritual. He was on a different platform. Just by his presence people would want to join Kåñëa consciousness. When somebody takes to Kåñëa consciousness with such a taste right away, the understanding is he earned it in a past life. In Santa Barbara, Revaténandana and Dinanath are also attracting devotees. One of the new recruits is very enthusiastic, although his parents are greatly disturbed, thinking their son is getting involved with a strange sect. Revaténandana suggests they visit the LA temple to meet Çréla Prabhupäda and experience a big initiation ceremony as well as a triple wedding. After the wedding, a twelve course vegetarian feast will be served. The whole extravaganza will take place on January 25. Åñabhadeva: My mother was worried about what I was getting involved in, so she requested me to talk to the priest at our local diocese. The head priest told one of the younger priests, “Why don’t you go with him and check this out.” So the three of us made a pilgrimage to LA to meet Çréla Prabhupäda. A lot of devotees were getting initiated at the time. Prabhupäda gave the lecture and left early. The priest listened to the philosophy, and throughout the kirtan was actually chanting, clapping his hands, and dancing. After the program we were all ecstatic, including the priest. Everyone had left and there was only us and Viñëujana, who looked very unique. He had very long arms with big hands, and he was very tall. He looked like he was always so blissful. I introduced the Roman Catholic priest to Viñëujana, who took a special interest. Viñëujana served hot milk and spent a lot of time talking with that priest late into the night. The priest’s eyes were wide open as Viñëujana was going on and on about the Supreme Personality of Godhead and His associates. Later, the priest told my mom, “You should be happy. This is wonderful. It’s too bad our Church doesn’t have as much as they have to engage young people in pure devotional life.” My mother was not very happy hearing that. 308

Not long after the wedding ceremony, Stoka Kåñëa and Sahadevé decide to leave the temple. Early one morning they drive off to his parent’s home without anyone noticing. As the day wears on, they wonder what they will do with their new life. Suddenly the phone rings. “Stoka Prabhu, what are you doing?” It’s Viñëujana. “Uhh, Haribol, Prabhu. I’m fine.” Feeling Viñëujana’s heartfelt inquiry, Stoka Kåñëa can’t deny him. He agrees that a few devotees can come over to visit. Sahadevé feels forlorn, sitting out on the front steps waiting for the devotees to arrive. All of a sudden two cars pull up. The brahmacärés get out and immediately offer their obeisances to the dispirited couple. Sahadevé: Viñëujana, Gargamuni, and Karandhara came out to bring us back. I was totally lost, scared, confused, and unhappy. I was only nineteen. Viñëujana was so sincere. He just said, “Sahadevé, you don’t want to take birth here again, do you?” The way he said it, with such conviction and realization, there was no doubt within me that if I made the choice to leave, it would be a really stupid thing for me to do. This incident illustrates the difference between actual Kåñëa consciousness and theoretical Kåñëa consciousness. When one is spiritually advanced, compassion for others becomes paramount. One cannot tolerate to see a soul leave the service of the Lord and fall captive once again to mäyä. In contrast, a präkåta-bhakta, a neophyte, materialistic devotee, always thinks that fallen disciples were never really devotees anyway. Çréla Prabhupäda used to say that his Guru Mahäräja would cry if a disciple left, because he had been unable to save him. The relationship of the Vaiñëavas is always that of a family. The guru is father, and there are godbrothers and godsisters. The param-guru is the grandfather, and the uncles and aunts are the guru’s own godbrothers and godsisters. In this way the philosophy of personalism is practically applied. To the extent that we relate on this level, to that extent our hearts have been melted by the chanting of the Holy Name so that we actually see each other as a spiritual family. 309

Devotees who do not clear anarthas by proper chanting remain in the neophyte condition where impersonalism is predominant. Such unfortunate devotees cannot enter into the loving exchange of interpersonal relationships, because their own self-interests are still paramount.

London – February, 1970 When Tamal Kåñëa had left for Europe, it was with the understanding that he would be in the vanguard of a new and exciting preaching field. He would be rejoining the senior devotees who had made such a great impression on him in the beginning. Also, Çréla Prabhupäda would be personally there to guide the devotees and lead them to victory on the new frontier. However, Prabhupäda had returned to America after a few months, hoping that Tamal and the other senior men in London could maintain and develop the three European centers. They had everything they needed for success. It was a wonderful opportunity for Tamal to take up the entire European management responsibility. This was what he was trained for, and it would give him good experience for the major expansion of ISKCON looming ahead in the near future. It was also a test to see how well he could do on his own. But Tamal feels like he is left out in the cold. The World Sankirtan Party has not manifested as he had envisioned. Prabhupäda has taken him out of the West Coast and left him as a lone pioneer on the new European frontier. Of course, Çyämasundara, Mukunda, and Gurudäsa are there, but being householders, they spend a lot of time with their wives. Tamal is in a brahmacäré mood, and he misses the association of the brahmacärés back in Los Angeles. He regularly goes to the telephone booth at the corner of Bury Place and calls Viñëujana in LA just to chat. Tamal Kåñëa: Whenever I approached Çréla Prabhupäda with the idea of the World Sankirtan Party, I thought in terms of Viñëujana’s participation. But by a turn of events we had now become separated. Our combination had always been fortuitous, and Prabhupäda had 310

even said that in a previous life we were cousin-brothers. If Prabhupäda would allow Viñëujana to come to London, I would be able to carry on enthusiastically with an even greater determination. Together, we would be able to train the new devotees and expand our activities in all directions. Of course Viñëujana had trained all the new devotees in LA alone. Tamal had been in another world—administration. Now he begins to realize that the success of LA temple wasn’t just due to his own efforts. It appears that Viñëujana’s contribution was equally important. The saìkértana movement is not taking off in England like it is in Los Angeles. If only Viñëujana would come to London, then together they could repeat the West Coast success. Thinking like this, Tamal devéses a plan. If the senior devotees in London agree that Viñëujana’s presence is required in order to duplicate the LA success, then Prabhupäda would surely send him immediately. He gathers the others together and reveals his strategy whereby Viñëujana might come to London. They approve his course of action and agree to write separate letters to Prabhupäda requesting the assistance of Viñëujana. Tamal is aware that Gargamuni will try to defeat his plan because Gargamuni also knows that Viñëujana will make any temple successful and any manager look good. There is no way that Gargamuni will compromise his own position by trying to manage without Viñëujana. He is too smart for this ploy and will see right through Tamal’s little plan. Still, Tamal hopes for a miracle. In this way, Tamal attempts to influence his spiritual master. Tamal Kåñëa: Mukunda, Gurudäsa, and Çyämasundara remembered how Viñëujana and I had started the saìkértana party in San Francisco, and they liked the idea of him now coming to join us in London. We all agreed to write letters to Prabhupäda, each giving different reasons why Viñëujana should be sent. My only doubt was that Gargamuni would advise against it. Çréla Prabhupäda was depending more upon Gargamuni’s opinion, especially in my absence, but I hoped that Prabhupäda would reply affirmatively, impressed 311

that all four of us felt the need for Viñëujana’s presence. When Prabhupäda receives four letters from London requesting Viñëujana’s assistance, he at once understands the situation. He is disappointed that four leading disciples cannot manage one center. Always concerned for his fledgling temples, Prabhupäda had been meditating on sending Hamsaduta and Himavati to Germany, as they were both experienced devotees and had both spent their childhood there. She was expert in Deity worship and he was expert in saìkértana. Together they would be a great asset to the Hamburg temple. Now, however, Prabhupäda requests them to go to London prior to Germany, as a replacement for Viñëujana. Before answering the London devotees, Prabhupäda decides to give his leaders a little time to consider the situation for themselves. Usually he responds at once, but he realizes the call for Viñëujana is an admission of weakness in executing devotional service, so he prefers to delay his response. In the meantime, he brings up the issue with Viñëujana and the local temple managers. Naturally, everyone is vehemently against Viñëujana leaving Los Angeles. On February 8, Prabhupäda sends his replies to London, chiding his young disciples. He also encloses a personal note written by Viñëujana explaining why he can’t possibly come. My Dear Tamal Kåñëa, Regarding Viñëujana, that is a common factor of all your letters, but you must know that the development of LA temple was practically done by you four; namely yourself, Madhudviña, Viñëujana, and Jayänanda. Last year when I was in Hayworth Street, there was no temple and sometimes we were chanting in the garage. Then gradually this temple was secured, and at that time I asked how much you could help out of the $400 rent, and with great difficulty you promised to help only $100 from the saìkértana party. Now by the Grace of Kåñëa they are collecting more than $100 daily. You know that the expenses of the temple have gone up to $2,000 per month. There are at least 30 devotees, and practically all old boys like you, Jayänanda, Madhudviña, etc., are not here. Besides that, Viñëujana is training all the new devotees who are coming. So 312

Viñëujana himself also thinks his absence will be hampering in the temple procedure. I am enclosing herewith Viñëujana’s letter in this connection, which will speak for itself. You have written to say that you cannot go to Hamburg or Paris to organize their activities, but actually you were left in London for the purpose of organizing these three centers. If you stick only to London temple, then our former scheme will not be executed. I think it is proper that you should devote your time for all these three centers and train the local management for being self-supporting. As you are helping London temple, similarly you should help the Hamburg and Paris temples also. I think that was our original plan, and you should not change the same. You have written to say that no one can deal with the devotees except Viñëujana; that is not a good proposal. There are so many old and experienced devotees in London; but for management of other devotees, if there is no one to look after them, that does not sound very good. For musical training I think Mukunda has sufficient knowledge. Anyway, for the time being, Hamsaduta is going and Mukunda is there and you are also there. See if the Worldwide Sankirtan Party can be organized without Viñëujana. For the present, Viñëujana cannot be freed from the Los Angeles engagements, but in future if somebody is trained up to take his place then I shall recommend him to go to London… My Dear Mukunda, Regarding temple management, I may inform you that Tamal Kåñëa may help you how to organize, but if you make him stay in one place and he cannot move to other places, then the idea on which he was left in London—that he should see the development of the centers in France and Germany—will be jeopardized. As our branches are increasing, it is necessary that somebody shall move from one place to another for improving the particular center’s activities. Besides that, you have also requested to send Viñëujana to London, but you know that whatever improvement has been made in Los Angeles is due to the saìkértana party going outside the temple. Madhudviña and Jayänanda have gone to San Francisco, and Tamal has gone to London. So out of the four leading boys of the saìkértana party, three are already out. So the remaining one’s, Viñëujana’s, presence is needed here. Gargamuni and Stoka Kåñëa are engaged otherwise, so Viñëujana is taking care of the new devotees as well as kirtan party. If, therefore, he also goes away, I think that the 313

management here will suffer. Tamal has certainly got valuable talent in dealing with outsiders, particularly with regards to arranging engagements, but I think that some of you also pick up his talents, and then he will be free to move to other places so that they also may utilize his service. There are pending many important businesses in France and Germany, but if Tamal cannot go there on account of London’s business, then their business will suffer. I think, therefore, that Tamal’s services and talents should be learned by you, and he may be allowed to go at least for a month to Germany and Paris and then come back to London. The whole idea is that he may stay one month in London and then go out for one month to Paris and Germany and then come back again to London. In this way, when things are going on smoothly everywhere, then he can devote more time in London for other important things…

Three days later, Prabhupäda sends off letters to Çyämasundara and Gurudäsa, knowing that the others will be thinking about his earlier replies. Tamal Kåñëa: I took the liberty of reading through Prabhupäda’s replies to Mukunda’s, Gurudäsa’s, and Çyämasundara’s letters. As in his letter to me, Prabhupäda had refuted our reasons for requesting Viñëujana’s presence—and it was not due to Gargamuni’s influence. To have thought that way was offensive. Prabhupäda was not under anyone’s influence besides that of Kåñëa and his Guru Mahäräja, and he was certainly not influenced by his disciples. Though he might take information or advice, his conclusions were infallible, because he was fully situated on the spiritual platform. Rather, it was we, and in this case particularly myself, whose suggestions were often imperfect. Though the sentiment of wanting my dear godbrother’s association was certainly not bad, it was not in Kåñëa’s best interest, as Prabhupäda was clearly pointing out. I felt ashamed that I had made this demand of Prabhupäda and had involved others as well. What Prabhupäda had not written but was showing from his personal example was that dependence on guru and Kåñëa was the real basis for spiritual strength. Tamal realizes he has blundered in his endeavor to bring Viñëujana 314

to London, and he regrets instigating the plan. Prabhupäda had wanted him to travel in England, Germany, and France to oversee the temples in Europe. He was meant to inspire and encourage the temple leaders to expand the mission like a GBC man, although the GBC body has yet to be organized. Attempting to emulate the Los Angeles experience in London by getting involved in management, Tamal had missed the point of his service. With Hamsaduta and Himavati now in London, Tamal decides to go with them to Hamburg. On the trip, he is inspired to see how husband and wife can travel and perform important service together for Prabhupäda. He appreciates how Himavati is a constant friend and assistant for Hamsaduta, always encouraging and supporting his service. Away from the brahmacäré association of Los Angeles, Tamal Kåñëa considers that having such an ideal companion is advantageous to produce Kåñëa conscious results. He concludes that his next step should be to take a wife and enter the gåhastha-äçrama. After seriously considering married life, Tamal informs Çréla Prabhupäda of his intentions. Although Prabhupäda has earmarked Tamal as a possible sannyäsa candidate, he readily agrees to the change in ashram. Marriage or no marriage, that is not our problem. If we find it suitable that by marrying one will be able to serve better than by not marrying, then one must marry. That is our principle…I know that all my spiritual children are doing very nicely as grhasthas, and similarly I hope you shall be doing better after your marriage. —Letter to Tamal Kåñëa, March 4, 1970

Contemplating his activities since coming to Europe, his desire to bring Viñëujana to London, and his decision to change ashrams, Tamal feels he has learnt some valuable lessons. He now has to become the servant of the devotees, to train and encourage them in their service to Prabhupäda. It only takes one purely motivated devotee to spread Kåñëa consciousness, as Viñëujana is doing in LA by making and training new bhaktas. Rather than asking Prabhupäda to give his best man, Tamal should have inquired how he could assist his spiritual master. In order to act as Prabhupäda’s 315

representative, he will have to always remain detached and not aspire for any particular position. Although Çréla Prabhupäda is stressing books, all other services are also important because Prabhupäda is giving these as well. By getting married, one is not disqualified from going back to Godhead. Rather, householders are meant to show the world how men and women can be united for the Lord’s service, not for sense gratification. The combination could be as auspicious as maintaining brahmacärya. Women can also inspire and take responsibility as Yamunä is doing, and Prabhupäda is pleased with her service. Yamunä devé däsé: Tamal was glorifying Viñëujana when he came to Europe. He wanted him to come. He was trying to maneuver his arrival and there were exchanges of letters for that purpose, but Prabhupäda didn’t allow it to happen. Tamal got married a little later, and I think that was because Viñëujana didn’t come. That was part of it, and somehow was a catalyst to allow that to happen.

Los Angeles – February 26, 1970 On the appearance day of Çréla Bhaktisiddhänta Sarasvaté Öhäkur, ISKCON Los Angeles acquires a new temple on Watseka Avenue. It is also a former church, but much bigger than La Cienega, which has long since been overcrowded. The mission has grown so fast that Prabhupäda has decided to buy Rädhä and Kåñëa Their own property. It is only the second temple purchased by the society, but it is the largest and most impressive facility in the movement. Although they won’t move in until April, Prabhupäda decides to hold an inaugural ceremony as part of the celebration for Çréla Bhaktisiddhänta’s advent. No one has moved in and nothing is ready, but it is still useful for a lot of kirtan and prasädam. Many devotees spend the entire morning in the new kitchen cleaning and getting everything ready for cooking. The rest of the day is spent preparing a huge feast for the evening celebration. That evening, as Nanda Kumar drives Prabhupäda up to the new building in a little beige VW, they are greeted by a roaring kirtan party. 316

Inside, Çréla Bhaktisiddhänta’s picture sits prominently on a temporary altar, set up for the occasion. Prabhupäda humbly expresses, “I have nothing to offer my Guru Mahäräja, so I am going to offer all of you.” As Viñëujana begins chanting the gurvañöakam prayers, Prabhupäda blows the conch and performs the ärati for Vyäsa-püjä, making really big circles with the incense and the lamps. After ärati, kirtan continues as Prabhupäda joins in dancing amongst the devotees. At the height of a tumultuous kirtan, he begins displaying transcendental symptoms. Narada Muni: I was a pretty new devotee, but Prabhupäda completely transformed the entire room into Vaikuëöha. He went from one side of the room to the other, like Lord Caitanya twirling at Ratha-yäträ. Prabhupäda was dancing like that, back and forth. It was an amazing thing, totally amazing. Tears were flowing from my eyes. Prabhupäda was just extracting all these impurities from us. When sometimes Prabhupäda would display these emotions, it was because he just couldn’t hold himself back. This was one of those times. The whole room was transported to Goloka. You were actually transported. Everyone went wild in that kirtan, and Viñëujana was leading. Everyone was crying. It was almost like when Lord Caitanya reappeared many years later in the kirtan with Narottama däsa Öhäkur at Kheturi. Sahadevé: It was such an ecstatic kirtan. Viñëujana was leading, and here was Çréla Prabhupäda dancing all over the floor. Oh God, it was so ecstatic. It was like a whole new thing. You know how later on the devotees would shuffle across the floor; that was the first time he had done it. During the jaya om prayers at the end, everybody in the whole room was sobbing. You could hear everybody trying to hold back the tears. That’s how ecstatic it was. Oh God, it was amazing. This was a big deal because it was our first festival in the new building. We were still finishing the plumbing and getting everything ready for the Deities to move in. But we were cooking in the kitchen because that was ready. We cooked this big feast, and Çréla 317

Prabhupäda came to eat with us. We all sat on the floor, and he was sitting on a pillow. It was really a special time for us. Prabhupäda liked the preparation I cooked. He asked who cooked it and someone said Sahadevé. Prabhupäda looked over at me and smiled, “This is very good.” I was feeling really happy that he acknowledged me. Everybody loved each other so much in those days. Even though we had our politics, there was a family kind of thing going on there. Everybody really needed each other, and we had this camaraderie. Later on, because the numbers got so big, we didn’t even know anybody anymore. Then the householders kind of parted ways. But in the beginning we all lived in the temple, even if we were married. Back in La Cienega temple Prabhupäda now sets another standard by initiating twenty-four hour kirtan. Pleased that the devotees are maintaining the program, he begins to extol the virtues of his West Coast headquarters. “You may have heard that here at LA temple, they are holding kirtan and chanting 24 hours in the temple, and the program is very encouraging to all the devotees. Of course, that is only possible in a very large center such as LA.” (Letter to Jagadisa, February 27, 1970) Sacidevé: There was a time there when we had 24 hour kirtan in La Cienega. Kausalya and I were partners, and we would get up at 2:00 AM and chant in the temple. We had shifts. Prabhupäda said, “This is very auspicious. In the temples in India this is what they do, and you should do this.” So we did it.

March, 1970 On March 1, the Hare Kåñëa Temple’s second recording, “Govinda,” is released by Apple Records. Prabhupäda receives a copy of the song from Çyämasundara and likes it so much that he wants to play it for the devotees. The next morning, after greeting the Deities, Prabhupäda sits down on his vyäsäsana when the record starts. As the song begins to build, some devotees notice that tears are streaming down Prabhupäda’s cheeks. He is so moved by the beauty of Yamunä’s singing, that he 318

becomes stunned with emotion, his body visibly shivering in ecstasy. He requests the temple leaders to play the song every morning during greeting of the Deities. In his reply to Çyämasundara, Prabhupäda writes, “The record is so nice that I am playing it at least once in a day, and it is giving me transcendental pleasure with tears in my eyes.” (Letter to Syamasundara, March 8, 1970) Life in the temple is like Vaikuëöha, with Viñëujana taking care of all the brahmacärés’ needs. One evening as everybody in Los Angeles sleeps, a major earthquake shakes the city. The brahmacäré ashram is shaken to the rafters, jolting the lights on in the middle of the night. Mohanänanda: During this big earthquake Viñëujana sprang up out of bed, as we all did. He looked around and said, “Kåñëa! You just shake this whole world.” And then, of course, everybody became ecstatic. He had immediately tied it in. Here we were in fear of our lives, but he just thought it was the most glorious miracle of God that could happen. That really impressed me, because in the Gita, Kåñëa says, “He who thinks of Me at the time of death, comes to Me,” and that had always been my principle of yoga. The whole idea was to remember Kåñëa at the time of death. Viñëujana seemed to be the closest to Kåñëa consciousness in terms of it permeating his entire life; everything was associated with God. As new devotees continue moving into the temple, the more experienced Vaiñëavas are sent out to preach. But some find it difficult leaving the family atmosphere of La Cienega to go out and serve in the smaller temples around the country. They especially can’t bear to leave Viñëujana. The temple leaders feel that Dina Bandhu is now fully trained, and they inform him that he will be sent back to Boulder. He goes to Viñëujana to say goodbye before leaving. “I don’t know if I can maintain without your association. I’ll miss you like anything.” Viñëujana looks at Dina Bandhu and says, “You just depend on Kåñëa. Don’t depend on me. I may not always be there, but Kåñëa will always be there.” 319

Conversely, new bhaktas from smaller temples are sent to Los Angeles for training. Engagement in active service is always the best way to train new devotees, and going out for saìkértana with Viñëujana is the most blissful engagement. As an ideal way to teach devotees how to preach, and to encourage them to share their experience in spiritual life, Viñëujana invariably picks out a new man and asks him to give a short talk to the assembled crowd. Bhakta däsa: When I think of Viñëujana, I remember the name Väsudeva because he would always call out, “O Väsudeva, Väsudeva.” The way he said it, with a particular tone in his voice and expression on his face, was quite unforgettable. He was always filled with love. Everyone had that impression. He didn’t really have any thought for himself. His thought was always of service and doing good for others. You felt very protected when you were with him. I was trained by him when he was temple commander as well as the main kirtan leader and organizer of the Sunday feast. You really felt he had his fingers all over the temple, orchestrating it, at least from the spiritual point of view. Business affairs were being handled by Gargamuni and Karandhara, but Viñëujana was the one who was always at the äratikas, always leading the kirtan, always getting devotees fired up to go out on saìkértana. He had the most amazing stamina. He always played mådaìga, and his hands were always gloved and taped because they were usually cracked and bleeding from beating on the mådaìga day and night. Conservatively speaking, he was playing that mådaìga eight to ten hours a day, week after week after week. Truly he epitomized the verse: satataà kértayanto mäà yatantaç ca dåòha-vratäù namasyantaç ca mäà bhaktyä nitya-yuktä upäsate “Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.” (Bg. 9.14)

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I have to say I was more attached to Viñëujana than I’d ever been to my own mother, because everything I learned about Kåñëa consciousness, I was learning from him. He was engaging me and taking care of me always, just like a mother. He had kindness. You felt like he loved you, so you were able to surrender. By his inspiration you wanted to stop sleeping and serve day and night. He set an example that was just amazing. Someone always sat in the temple room—reading or chanting japa—twenty-four hours a day. He would come back from saìkértana at midnight and do the night Deity watch. First he’s organizing the cleaning of the temple, giving classes and taking care of the devotees, then taking the saìkértana party out, then coming back and taking the Deity watch. It seemed to me he was getting by on two or three hours of sleep a day, maximum. Åñabhadeva: Viñëujana was always leading kirtan, both on saìkértana and in the temple. After a whole day of that, he would still be the last to go to bed at night, telling stories about the Supreme Personality of Godhead. Even after coming back from Hollywood Boulevard late at night he would go into the kitchen, and if there were any pots and pans, he would start cleaning them. He was such an inspiration. Even though others were in leadership positions, all the devotees spontaneously looked to Viñëujana for spiritual inspiration. He gave all the classes too. He was a temple commander who was doing so much of the work himself that everyone just spontaneously said, “Can I do something?” He would do so much that everyone would come to inquire what they could do to assist. I remember him telling me the secret of washing pots. “Since they’re Kåñëa’s pots, you’re actually washing your heart. You’re cleaning your heart at the same time you’re cleaning the pots.” I slept right next to him because Revaténandana put me under his care. He said that he liked to be awakened in the morning by someone touching him and immediately chanting çré-kåñëa-caitanya prabhu nityänanda çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda. So I had that duty. I would wake up and touch him on the shoulder and 321

chant that mantra. He would wake up smiling. Just like a cloud of fog lifts from the earth, he would just lift up, “Aahh, another day.” With Viñëujana as the inspiration, kirtan is always the most ecstatic service. The new bhaktas dedicate themselves to chanting the Holy Name and quickly become adept at leading kirtan. Mohanänanda and Keçava have already been given responsibility as kirtan leaders and are taking out their own parties. With a burgeoning number of devotees, the temple decides to run two saìkértana parties; a double-team kirtan. You can either go out with Viñëujana or with Mohanänanda and Keçava. Ksudhi däsa: I was only seventeen and in high school, but I’d chant my sixteen rounds and go to the temple every day. A couple of times I went out on saìkértana with Viñëujana. We’d get out onto the street, and he’d pull out the drum and say, “Back to home, back to Godhead!” and just play for five hours at a time. You would be encouraged just by watching him or being with him on saìkértana. His kirtan was very lively, and at the same time it was simple enough to follow. It was very inspiring, and because he felt the nectar of it, we could all go on chanting like that for hours. He always spoke in a hoarse voice because he was leading the saìkértana all day. Viñëujana’s mood was always one of setting an example, very strict in his own life and yet tolerant with others. I think this is the point of spiritual life—that the acharya is one who teaches by example. He spent so much time just chanting and encouraging others. Everyone felt that they could take shelter of him. Gargamuni was in charge of the property, and Viñëujana was in charge of the people, the devotees of Vishnu, as his name signifies. Caitanya däsé: He would say, “Look out there. Here we are inside the body of Aghasura. Look how the buildings are so grey, and the people are so grey. It’s all from the smog. Just see how crazy everything is. So by chanting Hare Kåñëa ecstatically, Kåñëa will come and rescue us from the belly of Aghasura.” What I always remembered most was he was very transcendental. He would lead for long periods of time. It seemed like he had endless 322

energy. His voice would rarely give out. He would play the mådaìga, and it looked as though his feet weren’t on the ground. It was so amazing to watch him play the mådaìga and chant, and his eyes would always be closed. It was like he went into trance, into another world. And his feet, it was as if he was floating on the ground. I would swear he actually wasn’t touching the ground. I remember the first time I heard him sing Våndävana ramya sthäna. I thought, “Where did this song come from, the heavenly planets?” He gave me a good taste for saìkértana. Before I was a devotee, I always wanted to be a singer and actress, but I had realizations being out there for so many hours every day that Kåñëa tricked me, and instead here I was on the eternal singing and dancing party of Lord Caitanya. Many devotees are enchanted by Viñëujana’s rendition of Våndävana ramya sthäna. It has such a beautiful quality that it touches a place deep in the heart. It seems to transport devotees, magically, to Våndävana. Sunday is the only day devotees don’t go out on the streets. After lunch prasädam everybody goes out to Griffith Park to chant and gather people for the Love Feast. So many people are interested that they have to squeeze them into the cars. Whether going out for saìkértana or coming back to the temple, Viñëujana is either chanting japa, or preaching to the devotees. He always organizes the Sunday feast program, always with a play or a puppet show. At times Viñëujana plays every role, controlling each puppet and playing the characters. He’ll play Prahlada, Hiranyakasipu, and Lord Nrsimhadeva all at the same time. He always draws everyone’s attention to the subject matter. It’s never an attempt to bring attention to himself. Sometimes when he finds some free time, Viñëujana will sit down with the children right in front of the temple on the grass and tell them stories. He likes to recite the story of Mrgari while playing harmonium. He just plays simple notes as Prabhupäda has taught, but as he tells the story in a very animated way, he also makes sound effects on the harmonium. It is a one man play but all the kids are enchanted, as well as the mothers who come by to watch. Viñëujana has the ability to make 323

the most simple thing very interesting. Åñabhadeva: One day we were waiting for Viñëujana. We had just taken lunch prasädam and were in the van waiting for him to come down from Prabhupäda’s quarters. He was having a personal darshan. He came down and said, “Wow, Prabhupäda just blew my mind. I asked him, ‘You have written that a devotee should chant 24 hours a day. How is that possible? What do you mean by that? Are we supposed to stay awake? Does the pure devotee stay awake and chant? Do we chant and preach at the same time? What do you mean by chanting 24 hours a day?’ Then Prabhupäda told me that either you chant kirtan, you chant japa, or you chant with your tongue— forming the name with your tongue—or in your mind. But always the mahä-mantra.” You could see the whole time he was speaking, he was absorbed in what Prabhupäda had just said. Rather than being eager to tell it to others, he was fixing himself up in this instruction. It was still echoing in his mind and he was reflecting. It really affected him heavily. Çréla Prabhupäda stays in Los Angeles to help the devotees celebrate Lord Caitanya’s advent. He has already given instructions how to honor Lord Caitanya on this day. The devotees should fast until evening, when there is a ceremony and offering of a small amount of Ekadäsé preparations. The next day, the devotees should celebrate amongst themselves with a small scale feast. You may hold the celebration open to the public on the following Sunday. The preparation to be offered specially on this occasion is bhuni kichari: Fry equal parts dal and rice in ghee and masala. Add two times water as dal and rice, and add vegetables (if you use more ghee, use less water). Cook it until it is dried and the rice is soft. —Letter to Kåñëa dasa, February 18, 1970

Viñëujana leads out a mahä-saìkértana party to Griffith Park for the afternoon. A small stage is set up and the bhajan band sits and chants all afternoon. Many people gather to join in the chanting, including one large, long-haired college football player. 324

Mahabuddhi: There was a Lord Caitanya festival in Griffith Park, and I remember chanting with the kirtan party led by Viñëujana. I was very attracted to music and really liked the chanting. He would chant, and it was so mesmerizing. Viñëujana was the original pied piper. I had never experienced chanting Hare Kåñëa, and there I was, a football player with my long hair, completely out of place with these devotees. I moved way up to the front and started dancing in front of Viñëujana. He was going without stopping, and sweat was pouring off. A smile was coming from his face, and he was totally in bliss. A lot of devotees moved away from the kirtan after four hours, chanting japa and talking amongst themselves. But I was up at the front, in the kirtan, for the whole time. He didn’t stop and I was wondering, “Who is this person?” I didn’t know anybody who could just go for four hours singing, and I didn’t think I could just dance for four hours. Afterwards, I went up close and said, “Thank you.” He answered, “Hare Kåñëa. You have understood the meaning of the Holy Name.” He called someone over and said in his melodic, captivating voice, “Make sure this devotee gets some prasädam. He likes to chant.” After returning to the temple and honoring Lord Caitanya’s feast at moonrise, another mahä-saìkértana party goes out to Hollywood Boulevard in the evening with everyone in the temple participating. Viñëujana leads a party on one side of the street, while Keçava and Mohanänanda lead a party on the other side. This is the day even Hollywood becomes a little purified.

In Northern California, the San Francisco, Berkeley, and San Jose temples join forces to celebrate Lord Caitanya’s birthday with a mahäsaìkértana in Berkeley. Thousands of students join the devotees, dancing in ecstasy to the Holy Name. Jayänanda and Madhudviña lead the chanting parties while other devotees distribute thousands of plates of prasädam. While honoring prasädam, everyone appreciates the fine dramatic performance on stage. Huge quantities of BTGs are distributed, 325

and the festival is an unparralleled success. The police are especially sympathetic to the devotee festival as it brings a peaceful atmosphere amid the turmoil of the Berkeley campus scene. Earlier in the year, Berkeley had experienced a bitter political upheaval when a large gathering of students staged a violent protest, destroying public property. The peaceful devotee gathering impresses the police and they agree to sanction more festivals throughout the summer. Every day, Jayänanda leads out a saìkértana party down Telegraph Avenue in the heart of the University scene. The party stays out all day, stopping only for lunch of bananas, nuts, and buttermilk that Jayänanda purchases and offers. After lunch he gives a Nectar of Devotion class. If a devotee has doubts, Jayänanda always says, “You just have to have faith in the Name.” Jayänanda usually gives a simple talk when a crowd gathers. “Come on everybody. Listen, now. This is very important. Go home and get together with your friends to chant Hare Kåñëa. You don’t even need instruments. Just bang on your pots and pans.” On rainy days devotees don the bright yellow raincoats Jayänanda has purchased so that saìkértana can continue even when it pours. Because kirtan is just not the same without mrdangas, Jayänanda comes up with the idea of putting the mrdangas inside the large plastic bags he uses for taking out the trash. He likes to play mådaìga, and he is a strong player due to the size of his hands, which are huge. Due to his enthusiasm, he gets a good enough sound through the plastic, that even in the rain the kirtans are as ecstatic as usual. A local television station captures the party chanting in the rain, and the segment is aired on the evening news with the caption, “Nothing stops the Hare Kåñëas, not even the rain.”

Los Angeles – April 5, 1970 Devotees have been working day and night for weeks preparing for the move to the new temple. As the day arrives, Viñëujana persuades 326

everyone to turn the move into a festival by taking the Deities on procession. Mohanänanda plans out the route along the local streets from La Cienega Boulevard, through Cheviot Hills, to Watseka Avenue. The little brass Rädhä-Kåñëa Deities will ride in a beautiful chariot built by Nara Narayan. Its base is five feet across, with large wheels for easy transport. A canopy protects the Deities from the bright sun. Muralédhara paints a beautiful Våndävana scene on the cart, with cows grazing along the banks of the Jamuna under a full moon rising, so Rädhä and Kåñëa will feel at home. As Viñëujana starts up the kirtan, the procession begins. Rädhä and Kåñëa look gorgeous, riding in Their chariot decorated with fruit and flowers. Silavati is the only one in anxiety. “We have to take our roses with us,” because she doesn’t want to leave behind the 108 rose bushes planted a year ago by Jayänanda, which now blossom in profusion. Along the way, some devotees knock on doors asking for offerings. “What’s the occasion,” people inquire. “We’re taking Rädhä and Kåñëa to Their new temple.” The devotees are very innocent and spontaneous. By generating so much enthusiasm for the procession, a very positive response is also generated throughout the neighborhood. While bringing the Deities to Their new home, they find a nice way to engage the local people. Soon the palanquin is overflowing with an abundant array of colorful flowers donated by generous well-wishers. Mohanänanda: Viñëujana was so completely devoted to those Deities. He was our guide to all of this, because for us Prabhupäda was way out in the stratosphere. Viñëujana was really our way to understand. He represented the transition from American to Devotee; what we could attain ourselves, consciousness-wise. With Viñëujana, there was just absolute total love of God. You can only come to appreciate it when you realize how few people in the world can achieve that. The temple becomes even more centered around the Deities at the new facility on Watseka Avenue. Every Sunday morning Viñëujana and Silavati take Rädhä and Kåñëa out for Their weekly promenade around 327

the neighborhood. After the procession, every devotee can come before the Deities for a personal darshan to tell Them what devotional service they had done that week. With this program, every devotee has the opportunity for an intimate exchange with their Lordships. Then everyone is off to Griffith Park for chanting and bringing people back to the Love Feast. Everyone eats together as a family, with Çréla Prabhupäda as the head of the family. No one can even imagine eating anything except Deity prasädam. Ujjvala devé däsé: When we moved to Watseka, Prabhupäda was going to live with us. That was the big news that came down. We had an iñöagoñöhé, and I was thinking, “We’re going to really have to get it together, because Çréla Prabhupäda is going to be living right here, and we could run into him at any time. We’re going to have to be really Kåñëa conscious.” We were really like a family because we were building the movement from the ground up. There was never anything sexual between any of us. We were really there, pulling together, trying to do what Prabhupäda wanted. Sacidevé: Prabhupäda first came in for the official opening of the temple. Tungabhadra had sewn a big tapestry to go in front of the Deities, and I remember how pleased Prabhupäda was. He was always very pleased with hand-made or hand-sewn things. This was way before anything was brought from India. The altar canopies were all hand-sewn flowers on a red velvet backdrop. The girls were up night and day, for days and days, and I just remember Prabhupäda’s smile of ecstasy when the doors opened. Life with Çréla Prabhupäda is so blissful that devotees feel they cannot glorify him enough. Feeling that one praëäma-mantra is insufficient, someone approaches Prabhupäda to ask about praising him with a second mantra. Touched by the sincere desire to praise the spiritual master, Prabhupäda agrees and gives a suggestion for the prayer. Pradyumna translates Prabhupäda’s suggestion into Sanskrit, and Prabhupäda makes final corrections. 328

Regarding the new prayer addition “namaste sarasvate devau...,” I think you can change the word “devau” into “deve” to make it compatible with “sarasvate.” “Sarasvate” is locative, so you can change the word to “deve” to make it fit, or it can be made “devam.” “Devam” is the accusative singular and “deve” is the locative singular, so both can be used, but I think “deve” will be most fitting word. —Letter to Pradyumna, April 9, 1970

Ninth Wave – The Towering Temples

Jagannath Puri, or wherever Ratha-yäträ is performed, is not different from the spiritual sky. —Letter to Madhudvisa, February 14, 1970

Atlanta, Georgia – October, 1971 Atlanta is the premier city of the South and the scene of one of the great American legends. Gone With the Wind is the only great US war epic on the Civil War between the States told from the Southern side. It recounts the heroic and unhappy love story of two people who were strong, brutal, brash, and realistic. Like all good legends, this was described without subtlety, subjective shading, probing, or questioning. Its characters were instantly recognizable types. The film had almost everything the book had in the way of spectacle and drama. The burning of Atlanta, the shots of the Confederate wounded lying in the streets, and the hospital after the Battle of Atlanta were spectacle enough for any picture. The heroic epic was a first-rate piece of Americana and swept the Oscars in 1939. During the summer of 1971, however, the Atlanta police are not at all heroic as they harass innocent Hare Kåñëa devotees on saìkértana, throwing them in jail for disturbing the peace. Balavanta, the temple president and only initiated devotee there, boldly keeps on preaching in 329

spite of un-American opposition. Kåñëa rewards him for his sincerity. Bhavatarini devé däsé: When I first moved into the temple, they were harassing the devotees and throwing them in jail. It just so happened that my cousin was the Mayor, so we made up a silver plate of prasädam and made an appointment to see him. We told the story of Lord Caitanya and the Kazi and gave him the Teachings of Lord Caitanya. Later he passed an ordinance that devotees could chant, dance, distribute books, or do anything they wanted within the city limits of Atlanta, without being harassed. The devotee caravan from New Våndävana arrives in the city of th Scarlett O’Hara, pulling up in front of 24 NE 13 Street, next door to the Theosophical Society. Riding in Bob’s bus is a large trunk housing Their Lordships, Çré Çré Rädhä-Dämodara, whose mission remains unknown even to Silavati, who daily lavishes Them with care and attention. None of the devotees in Atlanta have ever seen Deities, so RädhäDämodara are an overnight sensation. Because Silavati is the püjäré, the ladies get some special mercy from Çrémati Rädhäräëé. Bhavatarini devé däsé: Silavati had a big trunk, and she was making clothes for the Deities. She called me into her room one day and said, “Have you ever seen Deities?” and she showed me Rädhäräëé, who was out of the trunk. “You’ll see Rädhä and Kåñëa in the Deity as you chant,” she said. They were very thin, so we fed Them and soon Their clothes got too small for Them. They got fatter. I had a big cedar chest that my family had brought from Europe, and in it was a beautiful silk shawl with flowers embroidered on it, and that became the canopy for the Deities. In the temple basement a preliminary idea for a show begins to take shape. Because of the high decibels during rehearsals, the musician’s presence at the temple becomes a little uncomfortable, but due to Kértanänanda Swami’s very enthusiastic and enlivening preaching, and because Balavanta has sanctioned their stay, the twenty-five Road Show 330

devotees are quickly assimilated into the temple family. Toñaëa Kåñëa: As soon as we arrived in Atlanta, I asked someone, “Where are the Universities?” Then Kértanänanda said, “Go sell the show.” There was no show, but I’d go out and start promoting it. Back then we never wore karmi clothes. It was unheard of at the time. I was the promoter, so people listened very politely. Then they finally asked, “Have you ever done this show before?” That kind of explained the condition of my presentation. I tried to make it sound like it existed. “That’s very nice. Have you ever done it before?” I had to say that we hadn’t done it yet. One of the first programs is at a Southern Baptist church. This church consists of an African-American congregation, complete with choir and musicians who are very much into chanting the glories of Jesus, to the point of getting carried away by religious fervor. Sometimes they get so worked up singing their gospel songs that, touched by the Holy Spirit, they roll around on the floor. For this reason they are nicknamed “Holy Rollers.” The head of this particular Baptist church had witnessed the saìkértana party out on the streets and invited them to visit on Sunday. Into this setting, the Road Show devotees and Rädhä-Dämodara inject Lord Caitanya’s mercy. The Minister is a large lady who puts her whole heart into the sermon. As the devotees sit politely, she begins to sing her gospel songs along with the choir: “Lord I Am Grateful,” and “I’ll Be With Thee.” The entire congregation sings along when she begins the familiar medley, “Precious Lord/Amazing Grace.” “Amazing Grace, how sweet the sound, that saved a wretch like me, I once was lost but now am found, was blind but now can see.” The words ring so true that the devotees feel a kinship with these gospel singers, realizing the similarity of these songs to the Vaiñëava mood.

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In one song, “Oh Happy Day,” the Minister leads the choir in a call and response format that is reminiscent of a kirtan. As they sing along, exclamations of “Hallelujah,” and “Amen,” are interspersed by different members of the congregation. These gospel singers have a high-spirited kirtan mood, not the tranquil awe and reverence mood of white churches. The up-tempo tune, “Old Time Religion,” really enlivens the devotees. The rhythm of this gospel song is so much like a kirtan that they just can’t wait to start chanting Hare Kåñëa. On hearing the next song, “We Shall Overcome,” Lambhodara is so moved by the emotion of their singing he can’t contain his feelings any longer. He knows the secret of how to overcome, chanting the mahämantra, and he wants to share it. When he stands up with his mådaìga, every devotee immediately jumps up. With expert timing, he begins his chanting as a segué to the gospel singing. Harikeça: The Baptist church program was very far-out. They did their kirtan, and we started ours in the middle of theirs and took it over. I remember their piano player just started playing along with us. Lambhodara was leading with mådaìga, and all these black people in the church were going completely mad over our kirtan. There was one fat priest lady. She was totally in ecstasy, falling over. They were fanning her, and she was wiping her forehead with all the perspiration. It was just an ecstatic kirtan, and they were all going, “Praise be God.” Çrutakérti: I remember one typical Black church, medium size, big congregation, lots of ecstatic people. We listened as the Minister spoke. She was a very big, very heavy, 300 pounds bundle of joy. Then they let Kértanänanda Swami speak. He gave a very southern Baptist lecture. He had been a Baptist preacher and knew how to do it, so he gave a Hare Kåñëa version of a Baptist sermon, bringing in the similarities and the chanting of the Holy Names, because they chanted. They were Holy Rollers. They were into song, and they would go into their different ecstatic modes—especially this fat woman. She had a number of assistants around her, who would just fan her, because she would be passing out. She was great. 332

Then we had our kirtan, and they went nuts. And we went crazy. This woman was dancing wildly, and they were all chanting and dancing while her assistants fanned her because she would sweat profusely. It was hot and she was heavy. Zubin: They did their singing, which was so spirited, and then they had us do ours. It was the merging of the two, and I remember everybody in that church was just so stoked with incredible energy and richness. It was an exchange of different cultures, and it was very successful. The devotees do a few different churches like this. There is always prasädam distribution, and Kértanänanda gives very simple lectures. Another successful program is at an all-white Unitarian church. These people are a lot more sedate than the Southern Baptists. Within the Unitarian church is a large round expanse like a Greek theater. The portable altar is brought in and placed in the center of the assembly. Rädhä and Kåñëa are carried in and seated within Their altar, where They become the focus of attention. Zubin creates a unique atmosphere with his tie dye silks and satins. The Unitarians are quietly receptive as the devotees sing their devotional rock songs and Kértanänanda gives a short talk. This is followed by the chanting of Hare Kåñëa with traditional instruments, as the ladies distribute prasädam. Harikeça: The first time I played the piano for kirtan was at the Unitarian church. In the middle of the program we had a kirtan. Mangalananda was playing guitar. I sat down spontaneously at a piano they had sitting there and started playing. All of a sudden Kértanänanda Swami realized that when you play with musical instruments in the middle of the kirtan it becomes more ecstatic. So we started to use musical instruments for kirtan from that point on. It was one of the highlights. All the people loved it. It was just a big kirtan, and Kértanänanda gave a class, a very good class. It was a simple program. The church programs are fun and inaugurate the Road Show preaching experience. The night of the Unitarian Church program the 333

only vehicle available had been Bhavatarini’s Cadillac, which she had inherited after her grandmother passed away. The prasädam and instruments were packed in the trunk and all the brahmacärés piled into the back seat. Aura, who plays Kali in the Age of Kali play, sat on Våndävana Chandra’s lap, next to Kértanänanda Swami, who was driving. At this juncture, Kértanänanda realizes that they will need better facilities if the show is ever going to be successful. Already more devotees have joined and he expects the ranks to swell as the show becomes more polished. He wants to have the best devotees for the best show possible—the Greatest Show on Earth. It’s obvious that they will need a bus to carry equipment and devotees, since Bob’s bus is where his family lives. A kitchen bus is a necessity on the road, and they will also need a temple bus. Fortunately, Bob knows exactly where to get used buses at a good price. Kértanänanda convinces Bhavatarini to sell her car so the saìkértana party can buy buses. After the Cadillac is sold, Kulädri, Bob, and Zubin are dispatched to New York with the money. Kulädri: We bought three school buses from Student’s Transportation out on Long Island. I went out in the old Kértanänanda tradition and got three old buses for $500 each. Then we had to drive them down to Atlanta. We hadn’t started doing the colleges yet, just churches and odd groups.

Los Angeles – May, 1970 Every Wednesday evening there is a program for the public in the sanctuary at ISKCON, New Dwaraka. Prabhupäda requests that the original pews not be removed. He wants people to be able to come in with their shoes on, sit down in the pews and hear a Kåñëa conscious presentation comfortably. Devotees find it awkward paying obeisances in between the pews, but the facility is meant for the guests. The old pipe organ is still playable and Viñëujana likes sitting at the organ to chant Hare Kåñëa. Sometimes Prabhupäda comes down from his room to 334

listen to Viñëujana play the organ. His smile shows how much he likes it. Both Prabhupäda and the mass of devotees consider the new temple a wonderful gift from Kåñëa. Manmohini devé däsé: Viñëujana gave the class one Wednesday evening, and I never forgot what he said. “If you don’t chant your sixteen rounds, it’s like you’ve left the door open to your place. So when it’s your turn for Maya to attack, when it’s your turn to get bombarded by the modes of material nature, if you haven’t closed your door properly, Maya will just walk right in and you’ll be finished. And if you do chant your sixteen rounds, you have that protection, you have that shield. It’s like you locked your door against Maya. So when it’s your turn to get hit up by Maya, she’ll say, ‘Forget this one; it’s too much trouble,’ and she’ll move on to somebody weaker.” That made me chant all my rounds all these years. That lecture made me realize how important chanting sixteen rounds is. You have that shield that wards off Maya. If anyone reminds me of Viñëujana, it’s St. Francis of Assisi. Viñëujana wasn’t caste conscious, which comes when you really have love. When you really have love, you’re not on a trip—it’s not who’s who, and who’s doing what. When someone really feels love for Kåñëa, they’re happy, really happy, and they don’t judge other people. The Sunday program is also held in the sanctuary. First, there is ärati and kirtan in the temple room; then everyone moves into the sanctuary for the lecture, followed by prasädam. Serving out the twelve course feast is a big operation, involving most of the devotees. The others are engaged in preaching to the guests. Riktananda: More than anything, the Sunday Love Feast was a phenomenon where Viñëujana seemed to expand himself simultaneously into multiples—leading the chanting, giving the lecture, devésing and conducting a puppet show for the children (and adults), and making sure that devotees circulated among the guests and preached, instead of pigging out on the rare treats of sweet rice, sour cream sabjis, and halava. I remember one feast in particular that 335

he and Gargamuni decided to hold in the parking lot adjacent the temple. Old carpets covered numerous grease stains, clouds of incense purified the air, and carnival streamers distracted one from the peculiar site. Çréla Prabhupäda was later to remark that, “Gentlemen do not like to eat in parking lots,” but the devotees and guests had a special time at that feast because of the fervor with which Viñëujana made certain that every facet went off very nicely. I specifically remember that he lectured on the “Boat in the Storm” story and immediately thereafter gave the puppet show. It was magic, as any devotional engagement seemed to be when Viñëujana was in charge. By personally overseeing the development of the Watseka temple, Prabhupäda can concentrate on introducing higher standards for Deity worship, ärati, and kirtan. He has Silavati, renowned for her devotion to the Deities, and Viñëujana, renowned for his devotion to chanting, as personal examples to inspire others to learn these Vaiñëava arts. Silavati publishes a booklet on the proper way to perform ärati and Deity worship. Prabhupäda had personally trained her to care for the Deities, with emphasis on cleanliness and punctuality. The booklet is distributed to all the temples so püjärés can learn the proper standard. “If you can please the Deity by your sincere service, then your temple will flourish,” (Letter to Hladini, December 29, 1970) Prabhupäda writes. In these early days, the women do most of the püjä. Yamunä, Himavati, and Rukmini are also considered among the top püjärés, pleasing Çréla Prabhupäda with their devotion to the Deities. He requests them to train all the new girls to follow these basic principles, emphasizing that there must be “summit cleanliness” to please Kåñëa. (Letter to Rukmini, March 20, 1970) Prabhupäda wants New Dwaraka to become ISKCON’s model temple that other centers can follow. He sends out a circular letter, inviting all temple presidents to visit him in LA to see the new standard. Then they can implement the same example in their own temples. In early May a few of the San Francisco devotees drive down to see Prabhupäda and imbibe the new standards. Among them is Lochan däsa, whom Prabhupäda has invited to Los Angeles to do some sculpting work 336

for the sanctuary. Lochan däsa: I was driving down from San Francisco to see Çréla Prabhupäda for the first time. We got there at 1:30 in the morning, and Viñëujana had stayed up until we got there, just to be able to receive us nicely and make sure we got bedded down for the night. I was actually very moved by his warmth and wonderful mood to host and receive us. When the East Coast temple presidents come to sunny California to observe the model temple, they are able to experience what they had only heard through the grapevine—that the kirtans in Los Angeles are the best in the country. The temple president from Washington, DC, is especially impressed. Dämodara: Viñëujana was the saìkértana leader. I talked with him and went out with him. I remember his charisma and personal magnetism. Incredible. Everybody looked up to him. He was no dictator by any means; he just had such a feeling of goodness, charm, and power. Not power over people, but the power that comes from within out of love for Kåñëa, Prabhupäda, and devotees. He was amazing. I remember putting washers on his fingers and wrapping adhesive tape around them so that he could play mådaìga for five hours straight without his hands bleeding. The parts that weren’t taped usually ended up bleeding a little bit anyway. His determination and energy were incredible. He had a good voice and a wonderful musical sense. His party was always swaying around and catching attention. He had a good show. I guess I was as taken by him as anybody. You couldn’t help but really like him. One tune of his I brought back to Washington and we kept singing it—the Viñëujana tune. We sang it a lot out on saìkértana. It had a hypnotic effect. Rupanuga: I was in the garden with Çréla Prabhupäda and a few others doing japa. Viñëujana was in the temple leading a kirtan. There was a side walkway along the edge of the building, and a door 337

was open into the temple room. You could hear the kirtan very clearly coming out the door with Viñëujana singing. Çréla Prabhupäda looked up and said, “It is Vaikuëöha.” At that moment we were all overwhelmed with this feeling of ecstasy. As soon as Çréla Prabhupäda said it’s like Vaikuëöha, the sound from the temple turned into a tangible feeling. A wave of music and ecstasy came out the door and rolled down the side of the building, down the walkway, and enveloped us all. We were all under this sea of blissful sound. We didn’t say anything. We just quietly sat there and continued chanting japa very softly, but we were all ecstatic. When Prabhupäda said it was Vaikuëöha, it turned into a Vaikuëöha feeling.

June, 1970 After seeing Prabhupäda and observing how New Dwaraka is managed, Brahmänanda flies to Japan to oversee the completion of the new KÅÑËA book. His mission is to negotiate with Dai Nippon Printers to print Back to Godhead and Çrémad-Bhägavatam because they can do a better job at a cheaper price than ISKCON Press. Prabhupäda is now printing 125,000 copies of BTG monthly, plus 15,000 copies each in French and German. Back to Godhead magazine is the bread and butter of the movement. Prabhupäda also wants Brahmänanda to visit various temples to ensure that the proper standard is being maintained, and to send back regular reports. Like Tamal Kåñëa, Brahmänanda is being considered for a possible GBC post. Los Angeles is a hub of activity these days as many temple presidents arrive from around the movement. Kértanänanda Swami has come from New Våndävana and also shows his skill at playing the organ before the Wednesday evening class in the sanctuary. Prabhupäda is pleased to see the devotees dovetailing their propensities in the service of Kåñëa and wants to have more programs with organ playing. With so many senior devotees present, the ecstasy of the temple increases, attracting more new people to join, who are turned over to Viñëujana as their leader and older brother. 338

Dänavér: I had met the devotees Friday night at Westwood chanting right in front of the bank. Then that Sunday I came to the temple about noon. Somebody recognized me from Friday night and asked, “Would you like to go on saìkértana? We’re going down to Griffith Park.” I said, “Yeah, why not?” The feast was at four, but I came early. “OK, just get in that van.” It was a white Econoline van. So I got in and sat down with the other devotees. The last devotee in the van was Viñëujana, so he sat right next to me. He said, “Haribol, Hare Kåñëa.” The way he spoke sounded amazing. I thought, “Who’s this? This one’s obviously a little different.” He was very friendly and made a warm gesture to me. He used to do a puppet show in the park on Sunday, and also his famous harmonium renditions, telling the story of Mrgari the hunter, or other pastimes. Especially where there were children, he would draw them over and do the harmonium stories. I moved in the next Sunday, and he was the temple commander as well as the saìkértana leader. He would wake everyone up in the morning. We would all be sleeping on the floor in the brahmacäré ashram, and he would turn on the lights and say, “Hare Kåñëa. Time to rise and shine for Kåñëa. Haribol.” That was how he would wake everybody up. I remember going to him the first time for some duties. He was sitting on top of one of the vehicles in the parking lot next to the kitchen playing a mådaìga on a sunny June day. “I’m here to report for duties.” He said, “Thank you very much,” and gave me a couple of duties to perform. It was amazing how he was temple commander. He was just sitting there chanting, and people would come to him for duties. He would give them duties and send them off. They’d go off quite happy, and then come back for more. It was a mystical way of being temple commander. It worked because they could feel that he really appreciated whatever they did in their service, so they were very excited and enthusiastic to do the services he asked them to do. 339

Riktananda: Viñëujana—your eyes always focused on him. He seemed to be a center of energy like a vortex. But he lived very simply. He slept right on the floor with us. After breakfast prasäda he would lean up against a truck bumper and give everyone their duties quite informally but with enough determination that we knew better than to argue or goof off on the service. He was quietly very forceful. He wasn’t stiff and fomal about his position, but neither was he very casually familiar with the main body of devotees. He exhibited the rare trait of leadership that is both very firm and very patient, even gentle. He was large-boned and hence quite strong physically, and his hands seemed fashioned of steel from so much vigorous mådaìga playing. But this firmness was accompanied by a refined sense of appreciation for art, music, and a kindness in dealing with devotees, particularly new ones. Almost always he would grab me by the shoulders and say, “Prabhu, you clean the sanctuary.” He’d always have me clean the sanctuary. He could make me do anything. He was dear to everybody, and everybody was dear to him—sarva bhütätma-bhütätmä. He was an older and wiser godbrother who was very firm yet very patient, biding his time as temple commander in order to get to his first love, chanting and playing the mådaìga and harmonium. After lunch, Viñëujana takes out the daily saìkértana party to downtown LA. The afternoon party is a full van of devotees, including the women, usually Kausalya, Çrémati, Sacidevé, Sahadevé, and Caitanya däsé. Viñëujana plays a big, heavy pakwaj drum these days. It takes him fifteen minutes to finish the ritual of taping his fingers with pennies. Sometimes he will break a drum-head, but Gargamuni is the financier and buys him whatever he needs to keep the party going out. The devotees dance in two rows, facing Bullock’s Department Store, with their backs to the street at the edge of the sidewalk. Viñëujana is perpendicular to the building facing the troops. The men are in the back row and the women are in the front, dressed in silk saris and wearing nose rings. They are very good with their kartäls—all perfectly in unison. The married women wear yellow saris, and the rest wear saffron saris. Everyone dances together and they have to be in step. 340

Viñëujana has a unique a way of dancing—up and down on his toes like riding a bicycle—not jumping, but just walking. And he is so good with his pakwaj. As people pass by between the saìkértana party and the building, they get blasted with the transcendental sound. Viñëujana doesn’t like to move the party around very much, so he mostly chants at one spot. Occasionally, he will take a tour down the street, but basically he likes to stay in one place. Everyone agrees—it is a wonderful saìkértana party. Dänavér: He liked to go with one tune for an hour. Then he’d stop chanting and call everyone over and tell some stories about Kåñëa. He was the only one who knew Kåñëa stories, because KÅÑËA book hadn’t come out yet, but he had access to the manuscripts. It was pretty exciting because you’d get to hear stories that no one else knew. It was very hot downtown, but I was in training so the workout for me was great. We would take out a jug of lemonade, but we didn’t use cups. Someone would hold it for somebody else to drink, Prabhupäda style. No one would touch their mouth to it. It was hard to control my mind during the chanting so I’d be looking at the clock waiting for when it would be over. But the thing that kept me going was Viñëujana himself. There would be two lines of devotees, and he’d be out in front facing us when he’d chant. He wanted to give us something to look at other than the karmis walking by, so he’d look at us chanting and smile. That’s what kept us going, his enthusiasm and his very warm smiles. Riktananda: He was determined to keep his spiritual eyesight as focused as humanly possible. Because he seemed to be equal to all, particularly out on street saìkértana, he made the women devotees feel equal to the men in his presence, and they gave an energy to our street chanting that hasn’t been seen since. His voice was always on the verge of disappearing or splitting into simultaneous octaves because of the stress he placed on it by chanting so loudly and forcefully many hours of the day, week after week, month after month, year after year. It was as if he suffered some damage to his vocal cords, because he would have to summon up 341

special energy to overcome the tendency of his voice to collapse into a hoarse whisper. But he did overcome his hoarseness and almost always went out front to lead the chanting. On only one occasion do I remember his not leading the saìkértana party and remaining content simply to chant in the chorus of devotees. Sometimes there can be rowdy people on saìkértana, but Viñëujana takes the lead and goes right up to them during the kirtan. Without stopping the chanting, he just moves closer to give a big smile to a drunk, or an angry woman. He has a very big presence, bigger still because he’s chanting, and with a big drum. So he’s always able to disarm any hostile elements. What else can a person do with all that mercy pouring on them? It simply lights their own condition. After being disarmed by Viñëujana, these people usually just shuffle away. Sacidevé: There was one bum that actually quite frightened us. He was a drunkard and very belligerent. Viñëujana used to stop the kirtan and walk around talking to people, kind of like a lecture, and this man badgered him quite a bit. We were actually afraid for him. He kind of ignored the man, but he wasn’t afraid. Eventually the man’s heart melted. His personality transformed from anger, resentment, and belligerence, to being friendly and soft. Viñëujana touched his heart and actually got him to say the Holy Name. Narada Muni: One time I saw him get angry at a karmé. There was one demon-possessed personality who came to harass the kirtan party. Of course, they used to come to harass us all the time, and he was always undisturbed, but this one lady came up and she struck the mådaìga, which was like an extension of his personal rasa with Kåñëa, so he immediately pushed her back with real authority. Keçava: Viñëujana was obviously a person who was never antagonistic to anyone, much like Jayänanda. On one or two occasions, I saw Viñëujana neutralize antagonists, without hurting them, but neutralize them very fast. He wasn’t easily intimidated. A couple of times he squared off, faced people down. He never had to 342

really do anybody in but he was right there. He had kñatriya spirit in him, too. With all the saìkértana, taking care of the new bhaktas, and being temple commander, Viñëujana is fully engaged. In fact, he is overengaged and barely has any time off to just relax and reflect. The process of self-realization requires contemplation and awareness of how the anarthas are diminishing, how the mind is coming under control and not drifting off, and how much joy is actually being experienced from the platform of the soul. Everybody needs to experience joy, because the living entity is änandamayo’bhyäsät. Where that joy is coming from is an important consideration. If one enjoys bodily pleasures, it means that one is conditioning oneself to the bodily concept of life. Kåñëa consciousness teaches how to experience pleasure directly from the platform of the soul, reinforcing the spiritual concept of life. It all boils down to where our pleasure is coming from, and everyone can see that Viñëujana’s pleasure comes from chanting Hare Kåñëa. Dänavér: We’d come back around 6:00 PM, shower, and go to the evening ärati. He would lead ärati and play mådaìga. After i we’d go out on saìkértana again! This time we’d go to Hollywood Boulevard because the play “Hair” was popular. We’d chant until midnight in front of the Aquarius Theater. When people went in and when they came out, we were there. We got them before they went in and after they came out, because we were there about four hours. Hollywood was really a hot spot, and there were a lot of people out. We’d be chanting, and some devotees would distribute Spiritual Sky incense packs, and others would distribute magazines. On Friday and Saturday night we’d stay out until about 1:30 AM, and get up later. In those days we’d take five hours and forty minutes rest. That was the allotted rest period. In those days we had guard duty in two-hour shifts all night long: Deity watch. There would always be somebody in the temple room, and at night somebody would be there awake to guard the Deities. Viñëujana volunteered to stay up late and do his watch for two hours, 343

so he was only sleeping three hours and forty minutes. So whenever he would sit down, he’d fall asleep, unless he was chanting, because he wasn’t sleeping enough. He was pushing himself. So in the van to and from saìkértana, he’d be sleeping a lot of the time. During japa he had a hard time, because he was really pushing himself. Visala: Viñëujana was a remarkable person. He looked like a demigod. His lectures were very intelligent and inspired everyone. Love always emanated from him, and everyone felt happy to have his association. When we used to go out for saìkértana in downtown LA, Karandhara was leading one party and Viñëujana was leading the other. Everybody was trying to get on Viñëujana’s party. Karandhara was a great soul, but everyone was so excited to be with Viñëujana. He was such a wonderful devotee. When he spoke, you felt Kåñëa was speaking. In the çästra it says, “When a brähmaëa eats, Kåñëa is eating through him, when a brähmaëa speaks...” I always felt that Supersoul was with him, that he was pure and without false ego. The philosophy was coming out loud and clear and genuine. He was very sincere. Once I asked him, “Do you really think that Kåñëa is the Supreme Personality of Godhead?” He said, “Yes. There is no doubt that Kåñëa is the Supreme.” A third class devotee has all kinds of doubts, a second class devotee has some doubts, but a first class devotee has no doubts. I always felt he was a first class devotee. But how can a third class devotee recognize a first class? I read a letter where Prabhupäda said Viñëujana sang like a Gandharva. Prabhupäda was pleased with his singing. Everyone was pleased with him. Everything he did seemed to be with enthusiasm and intelligence. I always just marveled at him, and considered him elevated. All glories to Viñëujana.

San Francisco – June, 1970 Jayänanda is already preparing for Ratha-yäträ. This is the first year there will be three carts. In a vacant lot on Frederick Street, Jayänanda 344

and his crew are busy building the wheels and other parts for the chariots. He has found a picture of the Jagannath Puri carts and is copying the original design. Every day he goes out to collect the essential supplies for construction. By his enthusiasm, he inspires people to donate supplies for Jagannath’s festival. Bhavänanda: We built one cart that we copied from a poster we found of Jagannath Puri. Jayänanda was famous for that and worked very hard. Again Nara-Näräyaëa: designed the mechanism for the pulley, and I supervised the designing. We were all so busy from morning until night that I never had a conversation with Jayänanda outside of just working on the carts. We never really had a talk together. I would see him often, and he was always very serious and grave. I never saw him in a dhoti except on Ratha-yäträ day. He was driving a taxi then also. Every morning, before the Ratha-yäträ crew begins to work, Jayänanda offers ärati to each cart beginning with the wheels. He actually offers incense to every wheel. He has erected a big sign, along with a picture of the Puri Ratha-yäträ, to attract curious passersby. HARE KRISHNA Welcome to the Construction site of the Holy Ratha-yäträ Chariots! The great cars that you see being built here will carry Lord Jagannath, Kåñëa, the Supreme Lord, along with His brother, Balarama, and His sister, Subhadra, on a wonderful ride to the beach on SUNDAY, JULY 5. This Holy Ratha-yäträ festival has been held in India, annually, for 2,000 years. Now, by the grace of our spiritual master, A.C. Bhaktivedanta Swami, this Transcendental Excursion will take place here in San Francisco. The parade begins at noon from Haight-Ashbury and wends its way through Golden Gate Park to the sea, 345

where a great feast will be served to all. As hippies stop to read the sign, Jayänanda makes friends with them and engages some to help with the construction of the carts. Prabhupäda has requested the temple to spend more money for decorations, flowers, flags and festoons, to make the festival even more gorgeous than last year. But due to Jayänanda’s efforts, this Ratha-yäträ is almost entirely funded by donations. He is so absorbed getting everything ready in time that he even sleeps out in the lot with the carts. Seeing that Ratha-yäträ is coming up, Chitsukhananda, the San Jose temple president, gathers his men, “All the San Jose devotees are going up to help prepare for Ratha-yäträ.” Hari Vallabha: We came to the temple, and the car pulled up right in front of the carts. They had three carts up the hill in a little alley by Frederick Street near Kezar Stadium. We were getting out of the car when, all of a sudden, this person comes walking down like King Kong with all this power and force. Jayänanda walked right up to us. “Who’s this devotee?” I was buff. I was a surfer. They said, “That’s Bhakta Harry.” He says, “I want him.” I said, “Hey, I thought I was going to work in the kitchen?” “Well, Jayänanda needs men, you know. He needs strong guys. He’s building the carts.” So I started working with Jayänanda. As soon as he saw me, he wanted me. It was very active service, and I really felt someone was engaging me. We were buddies right from the beginning, building the carts. From the first time you met him, he made you feel like a friend. He was so interested in you. Jayänanda would quote Prabhupäda, but he was always really interested to hear what you had to say. “Oh, you surf? Wow! What’s it like to ride those big waves?” He’d get right into it with you. He didn’t say that surfing is mäyä. He was never like that. “Yeah, I’d like to do that—ride those big waves.” He would just be your friend. He wasn’t a fanatic obsessed to only 346

preach. He hardly ever preached in the formal sense. He’d always give me a hug and talk to me and make me feel wanted. On Sunday afternoon Jayänanda likes to sit outside the temple door, inviting everybody to come in for the Sunday feast. When little kids come, he likes to put them on his lap and give them a horsey ride on his knee, chanting Hare Kåñëa and Hari Haribol. He also takes the opportunity to inform everybody about the upcoming Ratha-yäträ Festival in Golden Gate Park. Traidas: When I first walked into the temple on Frederick Street, Jayänanda was sitting at the front door letting people into the Sunday feast. They were selling tickets, and he was greeting people and keeping the real crazies out. I immediately got the impression of a father. I don’t think he was that old at the time, but compared to me, only nineteen, he was like a father. The next day, when I decided to move in the temple, he took me to my house to pick up all my belongings and gave me my first Isopanisad. I immediately felt like I had the shelter and protection of a father. He was the most warm personality. Gokularanjana: I got a BTG and was invited to the Sunday feast. I remember Jayänanda saying to me, “My spiritual master told me that I should utilize this human form of life to become perfect. And I think you should do the same thing.” He was so personal. I thought, “His spiritual master told him that, and now he’s telling me.” I was really touched by it. Not content to merely build the carts, collect donations, and prepare the prasädam, Jayänanda is also actively engaged in promoting the festival with as much free advertising as he can dream up. Taking a few brahmacärés, he goes out late at night to erect a huge Ratha-yäträ billboard on the freeway. Thousands of people see it on their way to work the next morning, attracting the attention of the media. Juggernaut, a title of the Hindu deity Kåñëa, whose idol is drawn in an annual procession on a huge car or wagon under the wheels of which worshippers are said to have thrown themselves. – American Heritage 347

Dictionary.

Thus begins a story on page three of the June 27, Saturday edition, of the San Francisco Examiner under the headline, “Hare Kåñëa! Juggernauts to Roll.” The article features a picture of Bhavänanda and Nara-Näräyaëa: holding up a large photo of a Jagannath Puri Rathayäträ cart. Behind them sits the American version of the cart almost completed. Jayänanda, always humble, is busy seeing to last minute details in the background. On Friday, a reporter had come out to interview the devotees working at the parking lot on Frederick Street. Nara-Näräyaëa: gladly provided him a story with all the controversy he was looking for. Prabhupäda had given Nara-Näräyaëa: the title Viçvakarmä as a result of his artistic and carpentry skills. It is a title that he wears proudly. But no one will throw himself under the wheels. The idea of ecstatic suicide is just one of the many misconceptions about the rites practiced by the followers of Kåñëa, according to Viçvakarmä Das, the young shaven-headed, saffron-robed monk who is supervising the construction of the three enormous wagons. Viçvakarmä is a member of the International Society for Kåñëa Consciousness—the religious cult whose devotees have become familiar on the streets of San Francisco and Berkeley with their chanting of “Hare Kåñëa, Hare Kåñëa.” Viçvakarmä and his fellow monks can and will expound at length on the significance of the upcoming procession, the theology of their faith, and the errors of Western-oriented scholars like those who compiled the American Heritage Dictionary. But there is space only for a few basics. First, he says, Kåñëa is the godhead not of Hinduism but of the Vedic culture, historically centered in India but actually a “universal culture of which Hinduism is an offshoot.” Second, a more proper spelling of “Juggernaut” is “Jagannath”, and the religious procession featuring the huge carts is correctly called “Ratha-yäträ Car Festival.” Third, the idea of worshippers throwing themselves under the wheels of the carts as an act of religious devotion is a myth fostered by the religions of the Western world. And fourth, he says, they do not carry “idols” but the actual deities—Kåñëa, his brother Balaram and his sister Subhadra. 348

“This,” says Viçvakarmä, “is not idol worship but the worship of the form of the Lord. He represents himself in this form to accept worship.” Whatever the case, the carriages of Kåñëa will be impressive as they are trundled from the intersection of Haight and Ashbury Streets, through Golden Gate Park and finally to Ocean Beach, where they will be parked in front of the Family Dog Auditorium. The procession will begin at noon, and according to the monks, they expect between 25,000 and 50,000 to take part in the celebration, which will be capped with a vegetarian feast. The three cars have been under construction for more than a month. Materials—timber by the ton and fabrics by the hundreds of yards—have been largely donated and the work done by about a dozen monks, aided by volunteers. The two largest carts measure 30 by 45 feet, and each will support canopies of intricately decorated canvas rising five stories high. The canopies are affixed to ingenious telescoping supports which will allow them to be lowered to pass under telephone lines and other obstructions. The domestic “Juggernauts” are modelled after similar rolling temples which have featured celebrations in Jagannath Puri, India, for some 2,000 years. The Indian models are about twice as big. The huge carts are being built on a vacant lot near the Hare Kåñëa Society’s temple at 518 Frederick St. The lot is on loan from Clifford Haynes, who owns the Stadium Garage and takes a tolerant view of the religious construction on his property. “They’re not bothering anybody,” says Haynes, “and everybody’s got his little ‘thing’ going for him. I don’t know. They may be right—who knows?”

July, 1970 Ratha-yäträ is attracting many devotees from all over the USA and Canada. Some are coming to meet their spiritual master for the first time. On Friday morning, July 3, a big initiation ceremony is held in Los Angeles, with Prabhupäda presiding. Afterwards, everybody drives up to San Francisco to participate in the Ratha-yäträ festival. Prabhupäda and his servant fly up to the Bay area. On the plane, he is delighted to read a feature story in The Chronicle, the rival San 349

Francisco newspaper. A reporter had come on Thursday to interview the devotees working on the carts. Two photographs accompany the story— a small portrait of Bhavänanda and a wide angle of devotees working on “huge chariots.” Four-story temples on enormous wooden wheels will be towed through Golden Gate Park to Ocean Beach. There’ll be “dancing in ecstasy,” as the posters proclaim and a free feast for 25,000. It’s the Ratha-yäträ International Festival, scheduled for Sunday at noon. The giant undertaking, based on an Indian ancestor to the modern Be-In, is the work of a growing band of Kåñëa monks, a familiar sight on San Francisco streets where they hand out incense and collect donations to a running chant of “Hare Kåñëa.” “Most of the donations are going into this,” said a young American monk in a T-shirt, his hair shorn except for a dangling pony-tail. “It’s our gift to San Francisco and our way of paying homage to the Lord, Kåñëa.” Behind him, in an empty lot across the street from the Kåñëa temple at 518 Frederick Street, reared a team of wooden horses that looked like liberated ponies from an abandoned merry-go-round. They were affixed to one of two Jagannath chariots, the towering temples on wheels that will start out from Haight and Ashbury streets at noon on Sunday. A smaller chariot, left over from last year’s modest festival, will join the procession. For the last month, inspired by the ancient Indian festival at Puri where chariots 100 feet long are pulled through the streets, the Bay Area devotees—mostly young and middle class—have been sawing and hammering together the fantastic contraptions. “You should see the people that stop and gasp at this thing— something that has no practical meaning, just spiritual meaning,” said Bhavänanda Das, 31, a former New Yorker. Bhavänanda, once a film-maker with Andy Warhol, gave up the “synthetic world” of materialism for a spiritual life of reading the Bhagavad-gita, Bible of the Kåñëa followers, and abstaining from tobacco, liquor, drugs and even chocolate. “Like women, they’re all intoxicants,” he said. At Sunday’s festival, along with chanting and a speech by the movement’s spiritual leader, Swami A.C. Bhaktivedanta, there will be plays and puppet shows and drum-and-cymbal music on a stage set up in front of the Family Dog rock palace at the beach.

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Prabhupäda beams when he reads, “last year’s modest festival.” Last year was the biggest Ratha-yäträ ever, but it will indeed be modest compared to this year’s festival. Nara-Näräyaëa:’s father has donated beautiful sculptured horses to adorn the chariots in the style of Jagannath Puri. Prabhupäda’s spirits are already brimming when he is greeted by two hundred devotees, chanting and dancing in the arrivals lounge, overjoyed to see their spiritual master. After settling into his room back at the temple, the first question Prabhupäda asks is, “Where is Jayänanda?” A devotee immediately runs out to the lot to fetch Jayänanda, who is busily engaged in making final preparations on the carts. When Jayananada enters the room, Çréla Prabhupäda embraces him, and thanks him for his dedicated service to Lord Jagannath. Jayänanda has done a great job promoting the festival. The City extends their full cooperation by declaring July 5 to be Ratha-yäträ Day in San Francisco. Advertisements are everywhere—in the newspapers, on radio, and television. Posters are displayed on buses, and large banners are strung across main thoroughfares. Now, the day before the festival, Jayänanda is busy in the kitchen preparing prasädam. His friends at the fruit and vegetable market have gladly donated cases of bananas and apples and sacks of potatoes. Akuti devé däsé: After being a devotee three weeks, I went to San Francisco for Ratha-yäträ. Jayänanda was one of the first devotees I heard about. He was the ongoing tone of that temple. Somehow I got the mercy to help cook Lord Jagannath’s feast. So I started the night before, and Jayänanda, of course, was working a few blocks away on the carts with a crew of men. I was cooking, and it was quite late when Jayänanda came in the kitchen and said, “My men are hungry.” He got out a big wok and threw pounds and pounds of butter into it. My eyes were popping out of my head. I was thinking there must be tons of people he was cooking for, but actually it was just for a handful of devotees. He knew their appetite and his own big appetite as well. 351

I wanted to ask him, “Don’t you think that’s a lot of butter?” but I didn’t dare. So he finished up the preparation, and sure enough there was a lake of butter all around it. “As long as there’s plenty of sugar and butter it’s alright,” he commented. It was almost like candy. It was a special kind of halava to keep his men going, because it was quite cool in the evening. They worked late hours. He worked day and night, and still he would be there for maìgala-ärati in a wrinkled dhoti. I remember he was kind of unkept as far as his appearence was concerned, but he was a very jolly fellow. That Ratha-yäträ was probably the most opulent ever. There was one long room that was completly full of roses. It took us eighteen hours to string them all. We didn’t even have carnations. All the garlands were made with roses that were donated to Jayänanda. The prasädam was fantastic due to his non-devotee friends donating to Lord Jagannath. He was engaging everyone. There was so much opulence. I’ve never seen it again like that. It was probably the most ecstatic Ratha-yäträ I ever attended. The Saturday morning edition of The Chronicle runs another story with the heading, “Kåñëa Leader Here for Festival.” A photograph shows Prabhupäda seated at the airport with the devotees offering obeisances at his feet. Madhudviña runs to Prabhupäda’s room to read him the article written by the same reporter who interviewed Bhavänanda the day before. A procession of some 200 Kåñëa followers, strewing rose petals as they danced, greeted their elderly spiritual leader at San Francisco International Airport yesterday. Swami A.C. Bhaktivedanta, here for a giant festival and chant-in at Ocean Beach tomorrow, wore a beatific smile along with his gold rings and flowing saffron robe. “Hare Kåñëa,” the young monks with shaven heads chanted. “Jai,” the Swami said in Indian. Rough translation: “Hi, there.” At a chant-riddled press conference following his jet arrival from Los Angeles, he described why young Americans are increasingly drawn to the Hare Kåñëa movement. “Your country has an opulence of material necessities,” said the Swami, squatting on a red plush dais in the Gate 16 lobby. 352

It’s time his “dear boys and girls” have learned to develop a similar opulence of spiritual qualities, he said. And how many devotees did he have? “Unlimited,” said Swami Bhaktivedanta, a one-time advisor to the Beatles. “Some admit and some don’t admit...Admit you are a servant of the Lord Kåñëa and your life will be a success.” Before another question could be asked, his followers responded with chants of, “Hare Kåñëa.” And the significance of tomorrow’s Ratha-yäträ Festival in which four-story temples on wheels will be towed through Golden Gate Park? “It is a revival mass for Kåñëa consciousness,” said the Swami, who founded the American sect in New York in 1965. By participating in the car festival, the flower-garlanded sage promised, even non-devotees—some 50,000 are expected—will win the opportunity, “in your next life to go back home, back to God.” He beamed and nodded. “Boys and girls and mothers and fathers and grandfathers are invited. No expenditure. Just come and dance with us and when you’re tired we’ll give you some nice food.” He was referring, among other promised dishes at the afternoon repast, to fruit salad for 25,000. There were more chants, “Hare Kåñëa.” With that, the small benign swami—known to his followers as Prabhupäda (one who has many servants sitting at his feet)—arose. And leaving behind in the airport corridors a whiff of incense and the rest of the roses, he and his dancing devotees departed.

Ratha-yäträ Day – July 5, 1970 San Francisco can be cold and rainy during the summer, and today is no exception. Ratha-yäträ Day is foreboding with chilling winds and numbing cold. Right after mangal-ärati Jayänanda takes his crew down to the Ratha site. They will make last minute adjustments before pulling the carts in front of Golden Gate Park where the parade will begin at noon. Wearing heavy sweat-socks and jackets, Jayänanda’s men struggle against the rain to finish on time. It is still overcast when a group of ladies arrive to decorate the chariots. They string garlands of multi-colored roses all around the carts 353

topping them off with bright festoons and flags here and there. This year there will be three chariots, and a few clouds can’t dampen the devotees’ spirits. They have arrived from all over the country, and both the San Francisco and Berkeley temples are jam packed. Riktananda: Before the devotees assembled around noon, Viñëujana took as many with him as could be spared to the fabled corner of Haight and Ashbury, ground-zero for the hippie movement. As soon as we began to chant, it seemed that the entire Haight-Ashbury community was turning out to chant with us, filling the streets for blocks around, as well as rooftops and bay windows. In fifteen minutes the scene was tumultuous, as Viñëujana led thousands in ecstatic chanting and dancing. No one could hear his own voice. Around noon the Pied Piper of the mahä-mantra led us to the festival site. By noon most devotees are down at the site in front of the carts where the Ratha-yäträ crew is working desperately to get everything ready. The inclement weather has hampered the preparations and the carts are still not ready to go when the parade is supposed to begin. Prabhupäda had instructed Viñëujana to teach the devotees the Nrsimha prayers, obviously anticipating some difficulties. Gathering everyone together, Viñëujana goes over the melody and the words. Due to the constant drizzle it’s freezing cold, but the devotees are still enthusiastic, chanting the Nrsimha prayers alongside the giant chariots. The kirtan quickly picks up, taking everybody off the platform of bodily cold. Soon, Lord Jagannath, Lady Subhadra, and Lord Balaram arrive in a limousine, and Viñëujana breaks into “Jaya Jagannath, Jaya Jagannath...” Chanting with intense feeling, his emotional singing captures the hearts of everyone. The kirtan becomes even more exuberant as conches sound along with the booming drums and chiming kartäls. Still, the parade is not ready and Prabhupäda has not made his appearance. Manmohini devé däsé: We were looking for a parking place with all the traffic noise, but I could hear Viñëujana singing in the 354

background. I was just sitting in the car, and I was in ecstasy. It was so transcendental. I didn’t feel any ego involved. It wasn’t like he was concentrating on what a great musician he was, but he was really crying out to Kåñëa. I was getting high just listening to him, as if I was chanting good rounds myself. He was singing so melodiously. Every single syllable of the mantra was transcendental and so melodic. It was mystical. Everything he did just pierced the material elements. He was just yearning for love of God. You could feel it, and it was like touchstone. He made you feel it. There was something about Viñëujana that was really special. He just had incredible potency unlike just about anybody else that I ever experienced in the movement. It was like he was yearning for Kåñëa. Hari Vallabha: The day of the festival, Jayänanda says, “OK, you can ride on the cart.” That was real special. We had built the telescoping canopy, and we were going to operate the canopy up and down. So Nara-Näräyaëa: comes up on the cart, “All right, this is what we’re going to do.” He was the inspired artist-carpenter. He hadn’t been around the whole time, and I didn’t know who he was, but he had designed the carts. He was in charge and he wanted everybody to know. So he looked at me and said, “You, off the cart.” So I got off the cart, wondering what I had done wrong. Then Jayänanda comes up, “What are you doing? You’re supposed to be on the cart.” “Nara-Näräyaëa: kicked me off.” Jayänanda spoke to Nara-Näräyaëa:. “I want him up here. He’s my man.” “OK.” So I rode on the cart that year and operated the canopy. Finally, by 2:00 PM, a full two hours behind schedule, the chariots are ready. Four turning maneuvers are required to get the carts off the parking lot and onto Stanyan street. Hippies and devotees pick up the ropes attached to the chariots and begin to pull. The parade is on its way. As the chariots are pulled to the entrance of the park at Stanyon and 355

Fell, an ugly incident threatens to further mar the afternoon. Some black kids from the neighborhood want to climb up on the carts with the devotee kids. Madhudviña tries to explain that it’s not possible, but the street kids are obstinate. The devotees have to get firm. The kids finally leave in a vengeful mood only to return with a few very angry young men. In San Francisco many blacks are into the Black Panthers, a right wing militant political group. They insist that the black kids be allowed to get up and ride on Balarama’s cart, which is now lagging way behind the other two carts. But Nara-Näräyaëa: is not going for that. They interpret this as a racial slur and refuse to allow the cart to proceed. Seeing it as an all-white gathering, they suddenly become very angry with one black devotee, Bhakta Mick, a tall, wiry devotee just returned from Vietnam. They don’t like the idea that he is part of a white group, so they start beating him up. Nara-Näräyaëa: prevents others from getting onto the cart by grabbing a pennant and keeping them at bay with lance-like thrusts of the pole. Viñëujana steps up the tempo of the kirtan to distract the crowd from the ugly scene. Keçava: Mohanänanda ran up to me, “We’re being attacked, we’re being attacked. Come quick.” We had a reputation for dispatching antagonists in Los Angeles. Together we were a team. If any guys grabbed or insulted our women on saìkértana, then Mohanänanda and I would promptly go over and pound them out. There were eight or ten of these guys on top of Mick, and they were pounding him. A few devotees had already been rounded up. So I said to the others, “C’mon. Let’s attack. Let’s go.” I ran over there. When I turned around, I was by myself. Nobody came. So I thought, well, I’m going in alone. I got to the pack and just started grabbing one off at a time. They were all on Mick, so they didn’t see what was coming. After I knocked about three or four of them out, then Mick turned around and he was starting to get control. The two of us began working together on all of them. Nanda Kumar: Some of our devotees have got that kñatriya spirit. 356

During Ratha-yäträ some black men were attacking the Deities and throwing rocks. Keçava was picking them up over his head and throwing them across cars. Ten men! He took all of them, only himself, and finished all of them. He was fearless. He said he felt Lord Nrsimhadeva helping him. Seeing the outbreak of the fight, Madhudviña runs up Haight Street to Prabhupäda’s house to apprise him of the situation. He arrives out of breath and blurts out the story. “I suggest that you don’t come to the parade now, Çréla Prabhupäda. It looks nasty.” Brahmänanda agrees that it wouldn’t be a good idea for Prabhupäda to attend the parade under the circumstances. He has just arrived from Japan with twenty-five copies of the newly printed KÅÑËA book. Çréla Prabhupäda is gravely disappointed. “Have you advertised that I will be coming?” “Yes.” “Then I must come.” The incident upsets Prabhupäda. It’s another portentous omen. “Okay.” Madhudviña runs back to the park. By this time Tactical Squad officers have arrived on their Honda motorcycles. They are San Francisco police stationed in the park. Armed with helmets and batons, they quickly put an end to the disturbance. No one is arrested. The other two carts have already turned into the park for the start of the parade. Thousands of hippies and curious onlookers gather to see the parade, although it’s still overcast with intermittent drizzle. Balarama’s cart struggles to make the turn from Stanyon into the park. The front axle breaks and a wheel goes down. Prabhupäda’s worst fears have been realized. Unable to go any further, devotees on Balarama’s cart shift to the other carts. Balarama’s siàhäsana is taken down and carried by four devotees, like a palanquin, as part of the parade. A tow truck arrives to remove Balarama’s cart ingloriously from the scene. Undaunted, the devotees begin the six-mile walk to the ocean with only the two carts, taking shelter of the kirtan led by Viñëujana. With the parade finally 357

under way, the potency of the Holy Name changes the entire atmosphere into a Vaikuëöha mood. The procession attracts a large crowd of mostly young people. Asian Hindus and several thousand straight-looking curious join the predictable host of ersatz cowboys and swashbucklers from HaightAshbury. The Sunday crowd is there, too—families with their children and pet dogs. As the parade wends its way slowly through the park, Madhudviña keeps looking back anxiously for Çréla Prabhupäda to arrive. But Prabhupäda has been driven around the park and dropped off a short distance in front of the chariots. All of a sudden Madhudviña sees him coming toward the carts from the front accompanied by several devotees. The word spreads like wildfire, “Prabhupäda is here!” A huge circle of people immediately surrounds him as the procession comes to a halt. Prabhupäda gets down on the asphalt road and offers daëòabats to Lord Jagannath. Getting back up, he starts dancing joyfully, leaping in the air and whirling around in his bright saffron dhoti. The devotees are amazed to see their spiritual master leaping as he dances in the middle of the circle. The whole spiritual energy from Çréla Prabhupäda naturally uplifts everybody. As the sun peaks out from behind the clouds, the procession begins to move again with Prabhupäda dancing along, surrounded by his circle of disciples. The fragrance of frankincense pervades the atmosphere as aromatic clouds billow above Lord Jagannath’s head. The road is beautifully lined with eucalyptus and oak trees, and the chariots move slowly through the twists and turns of the six-mile journey past flower gardens, ponds, hills, and open green meadows. All of a sudden, a bridge looms up ahead, spanning the road in front of them. A few devotees become anxious; others are alarmed. A quick glance easily reveals that the canopies are much too high to pass under the low arch of the bridge. As the parade approaches the bridge, the devotees’ anxiety increases. They don’t want their joyous festival ruined by another unforeseen obstacle. Hadn’t the festival crew anticipated this happening? Lord 358

Jagannath’s cart comes to a halt and the parade stops. Viñëujana continues his kirtan in front of Çréla Prabhupäda, who is still dancing amongst the devotees. Nara-Näräyaëa: and his crew now leap into action. After what seems like an inordinately long time, the towering canopies slowly begin to descend. Jayänanda and Nara Narayan have fashioned the telescoping canopies that are lowered and raised by a crank mechanism, allowing the Rathas to pass underneath the bridge and power lines. The chariots can now pass under the arch of the bridge. The bliss of the devotees increases unlimitedly. Simultaneously, the kirtan goes into overdrive as Viñëujana releases a tremendous burst of unbridled energy, appearing almost mad in ecstasy. The procession proceeds slowly under the bridge with more than 10,000 voices chanting and dancing ecstatically to the Holy Name. The sound of kartäls, mrdangas, and voices, uplifted in glorification of Lord Jagannath, is magnified by the concrete walls which produce an incredible echo. The cacophany of sound created under the bridge is so tumultuous that nothing else can be heard except, “Jaya Jagannath, Jaya Jagannath!” As the carts emerge from under the bridge, the parade reaches its peak of spiritual energy. Ordinary park-goers are amazed at the sight of the huge chariots sailing through the grounds like great ships. The multi-colored canopies, billowing in the wind like tremendous sails, beckon onlookers to join the transcendental voyage, out of the material world, back to Vaikuëöha. Jagajivan: Viñëujana led a wonderful kirtan at Ratha-yäträ. His voice was oceanic. It was sincere. That was the thing that you really got from his chanting. It was always the idea that Kåñëa’s name would take people’s interest rather than the chanter. You were always very much absorbed in the name whenever he was chanting. That was the essence of his chanting, that you could absorb yourself in the Holy Name. It was the chanting that you got from him. He was tireless, indefatigable.

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Präëa-vallabha: We all came from the hip culture, so it was like going back to the hip culture and giving these lost souls something to look forward to. We had found something, and we were willing to share it with brothers and sisters who were still seeking what Prabhupäda had already given us. Everyone in the park is having a wonderful Ratha-yäträ experience. From the carts, devotees throw flowers and candy prasädam to the spellbound spectators along the route. Walking alongside the parade are the book distributors. The temple has borrowed some shopping carts from the local supermarket and turned them into mobile book distribution carts. An A-frame structure is secured in the cart so books can be displayed on both sides like shelves. Prabhupäda had made the suggestion and came up with the idea for the design. Ujjvala devé däsé: Everybody went up to San Francisco for Rathayäträ and KÅÑËA book arrived. We had heard that KÅÑËA book was coming, and it was a beautiful book with all the stories about Kåñëa. Gargamuni met us and brought the book with him. I remember being excited to get this book, and we were also going to distribute it. There were only about twenty-four copies, and we got to distribute them at Ratha-yäträ. All the householders had these book distribution stands, pyramid shaped on wheels. I was married to Jayatértha, and we were one of the householder couples who were going to distribute some of these books. I distributed all my books and whoever distributed the most got to distribute Prabhupäda’s personal copy, so I got to do that. We distributed his personal copy because he told us these books are not for us, they are for the conditioned souls—and he gave away his own personal copy. That was his example. We just had the small Gita, Teachings of Lord Caitanya, the three volumes of Çrémad-Bhägavatam, Nectar of Devotion, and now KÅÑËA book. The movement was growing. The emphasis became Prabhupäda’s books and his translating. That was really the gist of our movement. It was becoming more apparent that this was what Prabhupäda was preaching. 360

At this point, Çréla Prabhupäda decides that he now wants to ride on Subhadra’s chariot. But some of the leaders restrain him, saying that the carts had been attacked earlier and stones had been thrown. It would be safer if he rides in his car. Although Prabhupäda disagrees, he finally relents and rides the rest of the way in the car. As the procession nears the beach, Viñëujana grabs Dina Bandhu. “We need to start a kirtan at the Family Dog before the devotees get there.” The Family Dog, with its large stage and high ceilings, is a spacious auditorium that holds about three thousand people. A giant vyäsäsana has been built for Prabhupäda that reaches up towards the ceiling. Gracing the stage on one side is a life-sized painting of Rädhä-Kåñëa surrounded by the eight gopés. A huge painting of Lord Caitanya is draped along the other side of the stage creating a perfect balance. Large pie tins have been filled with charcoal, and so much incense is heaped on that tremendous clouds of smoke billow towards the ceiling. The two surviving chariots, their towering tent-like super-structures flapping in the wind, finally arrive on Ocean Highway for the last leg of the journey to the Family Dog rock palace as dusk envelops the waterfront. Dina Bandhu: Viñëujana brought me to the auditorium, and we started kirtan before anybody else got there. I was just listening to Viñëujana chant. Seeing the beautiful picture of Kåñëa and the eight gopés, I suddenly realized that I was in Goloka Våndävana. I can’t explain it. All of a sudden San Francisco just disappeared and there was just this wonderful kirtan going on. Hardly anybody was there, and I was just watching the clouds of incense. Jayänanda organizes the multi-course feast served out at the breaker, the sea wall on the beach. There are huge barrels of prasädam: kichari, halava, and fruit salad mixed with yogurt. Thousands of plates are distributed to the Haight-Ashbury crowd, who sit on the grass taking their prasädam to the backdrop of heavy grey clouds and pounding surf. As people pour into the auditorium they are greeted by Viñëujana 361

and his group chanting Hare Kåñëa. The hall quickly becomes crowded with hippies and threatens to erupt into chaos. Some of the women become frightened with so many strange people, many of whom are completely stoned. Every kind of person imaginable from the HaightAshbury scene is packed into the large ballroom that suddenly seems much too small. As Çréla Prabhupäda enters, hippies throw themselves at his feet. Even Prabhupäda appears a little disturbed by this. He mounts the stage and Viñëujana introduces him to the crowd. Prabhupäda begins chanting vande ’haà with just his kartäls and goes into the Panca Tattva mantra as the mrdangas start up. Viñëujana sings along through his own microphone. After chanting the Panca Tattva mantra three times, Prabhupäda launches into Hare Kåñëa. Now Viñëujana begins playing his harmonium. The crowd starts to get into it and the response increases, echoing around the hall. But after only three-and-a-half minutes, Prabhupäda brings the kirtan to a close to begin his talk. “My dear boys and girls, those who have come here, I welcome you on behalf of Lord Caitanya Mahäprabhu. Lord Caitanya Mahäprabhu appeared five hundred years ago, and he introduced this Kåñëa consciousness movement. This Ratha-yäträ is one of the items of this Kåñëa consciousness movement. “Jagannath. Just try to understand Jagannath; jagat means ‘the moving world,’ gacchati te jagat, Sanskrit words; gacchati means ‘it is moving.’ So all these planets, this universe, even the sun, everything is moving, as we are moving. We are, of course, animate. Even inanimate things are moving. Your motor car is moving, your machine is moving. But they are moving under the control of an animate object. But some of the animate objects stand still, just like trees. But ultimately they are also moving in this sense that one species of life is being transmigrated to another species of life. “Jagannath—näth means ‘the proprietor, master.’ Jagannath means the proprietor or the master of all this movement. He is Jagannath. And Balabhadra, Balarama—bala means ‘strength,’ and räma means ‘enjoyment.’ So Balarama means He who gives you spiritual strength for enjoying eternal blissful life. He’s Balarama. And Subhadra—su means 362

‘auspicious,’ and bhadrä means ‘well-being.’ Subhadra, Jagannath, and Balarama combined together are present before you to reclaim you from your miserable condition of life. That is the purpose of this Ratha-yäträ festival. If anyone sees on the car, Jagannath, Subhadra, and Baladeva, then he does not take birth again in this material world. “So I shall not take much of your time, you are tired. But some of the important things I may inform you, that this Kåñëa consciousness movement is not a religious type. It is a great culture for spiritual emancipation. Try to understand, that we are in this world, not only we are, everything is a combination of matter and spirit. Just like your body. This body is matter, but within this body you, the spirit soul, is encaged, or embodied. So anywhere you see, the tree, there are so many species of life. Every species, every individual living entity, is a combination of spirit and matter. When the spirit is out of this body, then the body is matter only. Just like in your Bible also it is said, “Dust thou art, Dust thou beist.” That dust is this body, but not the spirit soul. So in this material world we are part and parcel of God, Jagannath. And we are under the auspicious protection of Subhadra, and we have got implicitly the spiritual strength. “In the Vedic literature you will find, na mahätmä balahimena labra. Bala means this Balarama, the spiritual strength. The spiritual realization can be achieved by the grace of Lord Balarama. So this human form of life is meant for spiritual realization. Please try to understand, that this human form of life is a chance to get out of this material entanglement. Other than human life, animal life, tree life, bees life, birds life, aquatic life, there are so many—8,400,000 species of life. Out of that, this human form of life is a boon wherein you can get out of this material entanglement. And being freed from this material entanglement, you can enter into the spiritual world, the kingdom of God. And if you go there, then you have not to come back to this material world, which is called duùkhälayam açäçvatam. It is the place of miseries as well as temporal. Even if you accept this miserable place, you will not be allowed to live here for long. You have to quit this place, therefore it is called açäçvatam. This is our position. “In the Bhagavad-gétä the Supreme Personality of Godhead Himself 363

says that it is duùkhälayam açäçvatam. So the human form of life should endeavor how to get out of it. In this country, especially, in all other countries also, the younger generation are not getting satisfied. In your country we see the frustrated community, the confused community, the hippies. But I have all sympathy for this frustrated community everywhere. There should be frustration. In the Vedanta Sutra it is said athäto brahma jijïäsä. This human form of life should feel frustration. If he does not feel frustration, then it is animal life. The symptom of human life is that he should be very much pessimistic, not optimistic, of this material world. Then there is path of liberation. And if we think that we are very much happy here, that is called illusion, mäyä. Nobody is actually happy here. But if anyone wrongly thinks that he is happy, that is called mäyä, illusion. “So my request to you, those who are feeling frustration and confused, this is a good qualification. A good qualification in this sense, that they who are feeling frustration and confused, they are disgusted with this materialistic way of life. That is a good qualification for spiritual advancement. But if you are not properly guided, then that will be another frustration. To save you from that frustration, this Kåñëa consciousness movement has come to your country; Lord Caitanya’s movement. “A great devotee, Narottama däsa Öhäkur, he sings, patita-pävanahetu tava avatära. ‘My dear Lord, Your incarnation is to reclaim all kinds of fallen souls’—mo-sama patita prabhu nä päibe ära. ‘But I am the most fallen. Therefore my claim is first, because You have advented Yourself to claim all fallen souls. I am the most fallen, therefore You take care of me first.’ So actually who is a fallen soul? Fallen soul means anyone who has taken birth in this material world, he is a fallen soul. Never mind what he is. He may be Brahma, or he may be an insignificant ant. Anyone who is within this material world, because our constitutional position is spirit soul. Spirit means änandamayo’bhyäsät, by nature joyful. That is spiritual. “So because we have been put into some awkward position of this material existence, therefore we are, although constitutionally we are joyful, we do not find anything joyful. Try to understand this point. In 364

this material world, because we have been encaged with this material body, although our endeavor is to become joyful, on account of the encagement of this material body, we are not joyful. In the Vedic literatures, the whole Vedas, there are four Vedas originally. So this Vedic literature is giving us the help and the clue how we can get out of this miserable condition of life. This Kåñëa consciousness movement is the essence or cream of all the Vedic literatures. “In the Bhagavad-gétä you will find that vedaiç ca sarvair aham eva vedyaù. By studying all the Vedic literatures you will have to find out Kåñëa. And Kåñëa is so kind. Rädhä-Kåñëa’s incarnation, Lord Caitanya, is so kind that He is giving you Kåñëa in the form of His name, nämarüpe kåñëa-avatära. So this Hare Kåñëa movement, practically you can see also, the name Kåñëa and the original Supreme Personality of Godhead Kåñëa are non-different. If you simply chant this Hare Kåñëa mantra then you are associating constantly with Kåñëa. That is a fact. So my request to you, those who are feeling frustration or confused, please take to this mahä-mantra chanting, Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare. “When I was coming, I was waiting there to see the procession, so many boys and girls who are not within our Kåñëa consciousness group, they are outsiders, but they are also chanting this Hare Kåñëa mantra very feelingly. I was very much satisfied. Therefore my request is, I am specially come to you, I am not feeling very well to come here, but because I have come to San Francisco, I must give you the message. It is a very important message. “Those of you who are feeling frustration and confused, kindly take to this chanting of Hare Kåñëa mantra. That’s all. There is no expenditure, there is no loss. We are not charging anything. It is not a business, like we’re asking you to pay something because I am giving this information. No. It is freely distributed. You please chant this Hare Kåñëa mantra twenty-four hours. You can work, you can walk, and at the same time chant this Hare Kåñëa mantra. “So this Ratha-yäträ festival is a mass movement for enlightening people to this Kåñëa consciousness movement. We have got many other activities in Kåñëa consciousness movement. We have got Janmäñöamé, 365

Ram Naumi, Dol Yatra, Jhulana Yatra. So there are twelve months, but we have got twenty-four festivals as big as this Ratha-yäträ festival. So if you kindly take to them, then, as advised by Lord Caitanya, kértanéyaù sadä hariù, you’ll always be in Kåñëa consciousness, and there will be no scope of your frustration and confusion. “For this purpose especially, I came to this meeting. But you kindly accept this humble instruction, that wherever you may be, in whatever position, in whatever condition, you kindly chant these sixteen names Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare.” The audience begins to respond, chanting along with Çréla Prabhupäda. “Chant again.” More people join in. “Again!” The entire auditorium now chants the mahä-mantra as Prabhupäda beams. “Thank you very much.” The capacity crowd has listened attentively and responded with the chanting of Hare Kåñëa. Now Viñëujana begins his kirtan, sitting behind the harmonium. His voice is obviously hoarse when he beckons everyone, “If you’re tired, take prasädam.” He continues chanting, on and on. The kirtan is so melodic and mystical, it just sweeps everyone away. Occasionally, he exclaims blissfully, “Go on, taste the love.” The whole auditorium is filled with devotees and hippies chanting and dancing together, absorbed in their reverie. Dänavér: Viñëujana led a four-hour kirtan, just straight, no stopping. It was an amazing kirtan with amplified harmonium. The hippies were completely into it. They would dance and then go take prasädam. Some of them would crash out because a lot of them were on drugs. So there would be a whole bunch of people crashed out. Then they would get up again and chant and dance. That went on for four hours. One of the most memorable parts of the festival for me was meeting Jayänanda. He was a transcendental John Wayne, big, 366

strong, and friendly. He was marvelous. I asked him a question: “How do you become happy?” “I don’t know,” he innocently replied. “I’m too busy to think about it.” But he was always blissful and active, working tirelessly, and he inspired others to do the same. Riktananda: The leaders had forgotten to assign a clean-up detail for the outside grounds, and Viñëujana agreed to lead a contingent of devotees to police a good quarter-mile of cold, windswept beachfront of discarded prasädam plates, cups, spoons, and napkins. He remained behind long, long after every other ISKCON leader had retired to the Berkeley or San Francisco temple, making absolutely certain that all the trash—and it was considerable, because I was part of the clean-up crew—was stuffed in a garbage dumpster. This was leadership as I have rarely witnessed it in our Society’s history. The next morning everybody gets ready to return home. Although the festival had started on an ominous note, it had ended with a wonderful Vaikuëöha atmosphere. Everyone agrees it was well worth the effort. Many friendships have been made, and many promises to return next year. Ratha-yäträ of 1970 is the biggest festival that ISKCON has produced since its inception four years ago.

Tenth Wave – Politics and Diplomacy

So kindly you all together help me in these missionary activities and open at least 108 centers—that will satisfy me—and complete the publication of Çrémad-Bhagavatam. —Letter to Brahmanada, June 2, 1970

Los Angeles – July 7, 1970 Big things are brewing in Prabhupäda’s mind. He was feeling uneasy 367

at Ratha-yäträ, as he had admitted in his address at the Family Dog. “I am not feeling very well to come here, but because I have come to San Francisco, I must give you the message.” The festival could easily have been ruined had it not been saved by Viñëujana’s glorious chanting of the Holy Name. Çréla Prabhupäda has been disturbed due to a series of mishaps over the past several months. Taking each discrepancy on an individual basis, one might simply see a lack of attention to detail. But judging the events as a whole, these signs are an ominous indication that something is seriously amiss. It all began with a letter from Acyutananda in early April. For the past two years he has been preaching alone in India and accepting the hospitality of various Gauòéya Math temples. Gradually he learns that the mood of his hosts is different that that of Çréla Prabhupäda. In fact, they object to him applying the title “Prabhupäda,” saying that it is reserved only for Çréla Bhaktisiddhänta Sarasvaté Prabhupäda. They prefer the title “Swami Mahäräja,” who, they say, is not the only spiritual master, nor the only pure devotee. Acyutananda naively repeats this new information in a letter to his friends at the New York temple. Prabhupäda has been encouraging Acyutananda through his letters that more brahmacärés will come to India and soon the World Sankirtan Party will also arrive, headed by Çréla Prabhupäda himself. But, unexpectedly, Acyutananda sends a reply that any ISKCON devotees coming to India should first write to receive permission from Madhava Mahäräja. Prabhupäda is not pleased with this proposal. You have written to say that they must also write to Madhava Mahäräja. I cannot understand what you mean by this. They are not known to Madhava Mahäräja, so how they can write directly to Madhava Mahäräja? Neither I wish to overburden Madhava Mahäräja with further addition of my disciples in his temple. This is a very delicate point. Better you can ask Madhava Mahäräja whether he is willing to receive further members of our camp in his temple. —Letter to Acyutananda, April 11, 1970

At the same time there are other disturbances for Prabhupäda. He detects a discrepancy regarding the editing of the new KÅÑËA book 368

manuscript. In KÅÑËA chapter #87, on page 4, the last line, it is said, “known as budbuvasa, which is manifested by Govinda.” I do not know what is this editing. The correct word is “bhurbhuvasvah” as it is in the Gayatri mantra and everybody knows it. This “budbuvasa” is an extraordinary word, neither it is Sanskrit nor English, so how it has avoided the vigilance of so many editors? So if none of the editors knew this word, why was it pushed? There should be no such negligence like this, nothing uncertain should be pushed. Now what other discrepancies there may be like this? —Letter to Brahmananda, April 17, 1970

Prabhupäda then begins to spot check other manuscripts, hoping that he had only found an isolated error. Unfortunately, upon closer examination he is further disturbed. Regarding the Topmost Yoga, in the blueprint there are many mistakes. I am pointing out some of them as follows: Page 2 “...decided to kill his sister,” not sisters, because only Devaki was there. “The Lord’s compromise was that He had Vasudeva propose to the brother-in-law...’’ This sentence is obscure. The actual fact is Vasudeva made a compromise and said to his brother-in-law, “such and such’’. Then everywhere there is yogins, gosvamins, sannyasins, etc. in many places. The “n” is not required—that I have already informed Pradyumna. On page 17 there is a word “enfuriated’’; this is a spelling mistake, it should be “infuriated.’. Then on page 48: “on the bank of the Ganges near Didbee”. This is not “Didbee’’, it is “Delhi’’. On page 49 there are so many “gosvamins”, but there should be no “n”. In this way I have read the book sporadically, not very minutely. I think it should be gone through once more very carefully and all the mistakes that are still existing there should be corrected. If the books are printed with spelling mistakes and other mistakes, that will be a discredit for our publication. So please see that editorial work is done very nicely. —Letter to Brahmananda, April 22, 1970

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The editing of the books is a process involving many steps and many devotees. After the tapes are transcribed, even if there are a few typos how did the Sanskrit editor, the English editor, and the proofreaders not detect the errors? Prabhupäda is shocked that not one person has detected these blunders. Early in May a blue aerogram from India lands on Prabhupäda’s desk. Upon opening it, he understands that his misgivings have been confirmed. He sends off a quick reply. My dear Dämodara Mahäräja, I am in due receipt of your letter dated 8th April, 1970, which was addressed to my New York office. I am so sorry to learn that there is a sort of conspiracy by some of our godbrothers as not to give me a place at Mayapur. I do not wish to argue on this point, but according to your advice I have already sent a telegram to Acyutananda Brahmacari, and an urgent letter also, requesting him to purchase the land of Jabed Ali almost a fortnight ago, but I have received no reply til now. So I do not know what to do in this connection. The money is there, the sanction is there, the land is there, and still if it does not take place, I shall understand it that this is not the desire of Çréla Prabhupäda. In the meantime, I have also advised my previous son, Çré M.M. De, to see you in this connection, and if possible to purchase the land in his name for the time being. So if he sees you, please help him in purchasing the land. —Letter to Damodara Maharaja, May 13, 1970

The lack of response from his godbrothers to help him execute the desire of their Guru Mahäräja is not pleasing to Prabhupäda. He has a strong desire to purchase land in Mayapur so that the first ISKCON center in India can be established. But according to this letter, there is an allusion to a conspiracy against him. Nevertheless, he accepts it as simply an unfortunate situation and not an impediment. Still, he can understand that trouble may lie ahead. It was only a year ago that Prabhupäda had approached his godbrothers requesting a plot of land in Mayapur. Even though he had assured them that he would “bear all the expenses” and “arrange everything at my responsibility,” there was no response. He had asked 370

for their cooperation but they had not reciprocated. Moreover, he was regularly sending complimentary copies of Back to Godhead to these same people. When Prabhupäda had first arrived in America, he initially sought the help of his godbrothers, but to no avail. Then suddenly, after hearing about the success of his preaching, they had invited him to return to India to discuss how they could jointly continue spreading the mission. He saw in their abrupt change of heart a warning to be cautious. Now Prabhupäda’s plan is that the World Sankirtan Party will arrive in Bombay, travel around India, and end the tour in Calcutta. Acyutananda has been broadcasting the news that Prabhupäda will soon come to India with a large contingent of forty devotees. (Letter to Tamal Kåñëa, May 1, 1970) There are hardly forty devotees in any of the Gauòéya Maths, what to speak of on a traveling party. Whatever impressions the godbrothers might have had, they are now definitely aware that “Swami Mahäräja” is doing some big preaching in the Western countries. Gradually, Prabhupäda begins to notice other disturbing oversights. One day, after returning from his morning walk, he notices that one of the ladies cleaning his quarters has absent-mindedly placed his picture upside down. Then after greeting the Deities, Prabhupäda is offered caraëämåta. But someone has put salt in it instead of sugar! Another disturbing incident. As more publications arrive from ISKCON Press in Boston, Prabhupäda is startled to see they have printed his name on one small paperback simply as A.C. Bhaktivedanta, leaving out “His Divine Grace” and “Swami Prabhupäda.” Another booklet ascribes him the title “Acharya” rather than “Founder-Acharya.” If that’s not bad enough, upon opening the book the binding cracks and some of the pages fall out. Prabhupäda is furious. He also discovers that not all the devotees are chanting their prescribed sixteen rounds. In fact, some are encouraged by temple authorities to do service in lieu of chanting rounds. The rationale is that devotional service is more important than personal chanting of rounds. 371

Of course, chanting rounds is devotional service, and is directly ordered by the spiritual master. One morning before class, Prabhupäda asks, “Is everyone chanting sixteen rounds?” Bhakta däsa raises his hand. “No, Çréla Prabhupäda.” Prabhupäda looks at him and queries, “Why? Why you are not chanting sixteen rounds?” “Çréla Prabhupäda, I’m working twenty hours a day and only sleeping four hours. I don’t have any time for chanting these rounds.” Bhakta däsa: I didn’t know that practically nobody was chanting sixteen rounds because Gargamuni had the philosophy that everyone should work, and chanting of the rounds was a secondary part of our life. Most important was to work. Åñabhadeva: I had been personally instructed by the leaders that the rounds are only there if you don’t have some service to do, so you don’t fall into mäyä. Otherwise there is so much service to do. I do remember Prabhupäda speaking about the rounds right in the temple room. “Do not think these rounds, this chanting of japa, when you have idle time, then chant japa. Let me do devotional service, and then when there is some free time, let me chant japa. No. Japa is foremost.” The fact that some disciples are not chanting the required 16 rounds comes as a shock to Çréla Prabhupäda. He had always emphasized the chanting of the Holy Name as the prime duty for anyone wishing to develop Kåñëa prema in this age, just as Lord Caitanya had done five centuries earlier. In June, a letter arrives from Tamal Kåñëa in Paris that further annoys Çréla Prabhupäda. Tamal asks about his spiritual master’s previous life and whether he had been subjected to the laws of material nature. In a very humble manner, Prabhupäda answers as in the normal course of affairs, justifying his position as spiritual master. He gives no indication in his reply of what he is experiencing throughout the movement. 372

Kåñëa philosophy is understood as it is stated in the Vedas: yasya deve parä bhaktir yathä deve tathä gurau tasyaite kathitä hy arthäù prakäçante mahätmanaù One who has got unflinching faith in the Supreme Lord and similar faith in his Spiritual Master, to him only the imports of Vedic knowledge become revealed. A Spiritual Master is always liberated. In any condition of his life he should not be mistaken as ordinary human being. This position of a Spiritual Master is achieved by three processes. One is called sadhana siddha. That means one who is liberated by executing the regulative principles of devotional service. Another is kripa siddha, one who is liberated by the mercy of Kåñëa or His devotee. And another is nitya siddha, who is never forgetful of Kåñëa throughout his whole life. These are the three features of the perfection of life. So far Narada Muni is concerned, in his previous life he was a maidservant’s son, but by the mercy of the devotees he later on became siddha, and next life he appeared as Narada with complete freedom to move anywhere by the grace of the Lord. So even though he was in his previous life a maidservant’s son, there was no impediment in the achievement of his perfect spiritual life. Similarly, any living entity who is conditioned can achieve the perfectional stage of life by the above mentioned processes and the vivid example is Narada Muni. So I do not know why you have asked about my previous life. Whether I was subjected to the laws of material nature? So, even though accepting that I was subjected to the laws of material nature, does it hamper in my becoming Spiritual Master? What is your opinion? From the life of Narada Muni it is distinct that although He was a conditioned soul in His previous life, there was no impediment of His becoming the Spiritual Master. This law is applicable not only to the Spiritual Master, but to every living entity. ...So far I am concerned, I cannot say what I was in my previous life, but one great astrologer calculated that I was previously a physician and my life was sinless. Besides that, to corroborate the statement of Bhagavad-gita, sucinam srimatam gehe yogabhrasta samyayate, which means an unfinished yogi takes birth in rich family or born of a suci or pious father. By the grace of Kåñëa I got these two opportunities in the present life to be born of a pious father and brought up in one of the richest, aristocratic families of Calcutta (Kasinath Mullick). The Rädhä Kåñëa Deity in this family called me to (1966) meet Him, and therefore last time when I was in Calcutta, I stayed in that temple along with my American disciples. Although I 373

had immense opportunities to indulge in the four principles of sinful life because I was connected with a very aristocratic family, Kåñëa always saved me, and throughout my whole life I do not know what is illicit sex, intoxication, meat-eating or gambling. So far my present life is concerned, I do not remember any part of my life when I was forgetful of Kåñëa. —Letter to Tamal Kåñëa, June 21, 1970

Next, Prabhupäda learns that his secretary, Devananda, is showing his incoming mail to temple leaders, who arbitrarily decide to withhold letters they feel are not important. This offense of censoring the Spiritual Master’s correspondence outrages Çréla Prabhupäda. Now he also discovers that these same leaders are denying other disciples direct access to him, on the plea of protecting his privacy. He recalls that during Ratha-yäträ he had been restricted from riding on Subhadradevé’s cart. His leading disciples are acting independently and without authority to control him. With so many disturbing incidents coming mostly from his senior men, Prabhupäda can understand the purport of these omens—his position is being minimized by an element of mäyä emanating from India. A relative conception of his stature as Spiritual Master has infiltrated the Society. He sees seeds of calamity in his movement, although his young disciples are not consciously plotting. But Çréla Prabhupäda knows that if this tendency continues, the movement will go off the track and he could lose his authority. The entire mission will be compromised as a result. As far as Prabhupäda is concerned, there is a major crisis in ISKCON. He is pained that certain leaders are trying to isolate him from the other devotees. He knows well that spiritual life is like the blade of an axe, and without the expert guidance of a spiritual master, neophytes can make serious mistakes that will chop down their creeper of devotion. Maya is always looking for a chance to attack the neophyte, and Prabhupäda wants to teach his disciples how to correctly honor the guru so they will be protected from negative influences. In responding to this “conspiracy,” he is safeguarding his movement from all potential dangers. Being a sensitive person, Prabhupäda is hurt 374

by the insensitive dealings of his disciples. He knows that if the movement is to remain pure he must act quickly and decisively to put out the fire. The result is the reorganization of the entire Society. In the first four years of its existence, ISKCON has spread the teachings of Lord Caitanya through the householder couples that Prabhupäda sent out. They have accomplished what no other Vaiñëavas have ever done, including sannyäsés from India; they have fulfilled Lord Caitanya’s prophecy in the Western world. Çréla Prabhupäda was always planning to introduce the sannyäsaäçrama because his mission is to establish both bhagavat-dharma and varëäçrama-dharma in the West. He has already given the sannyäsa order to Kértanänanda Swami, and has seen that it is possible for Westerners to adopt this ashram. Because sannyäsés can travel unrestrictedly to spread the mission worldwide, he will now expand this idea by giving sannyäsa to some of his other leading students. At the same time, Prabhupäda has also carefully thought about establishing a Governing Body Commission according to the instructions of Çréla Bhaktisiddhänta Sarasvaté Öhäkur for the Gauòéya Math. He has both Gargamuni and Brahmänanda in mind for this service. They are among the most senior devotees in the movement, having been initiated four years. Now my desire is that I completely devote my time in the matter of writing and translating books, and arrangement should now be done that our Society be managed automatically. I think we should have a central governing body for dealing with important matters. I have already talked with Gargamuni about this. So if you come back by the Ratha-yäträ festival, we can have a preliminary meeting at San Francisco in this connection. Letter to Brahmananda, June 19, 1970

Brahmänanda is not only the temple president of New York and Prabhupäda’s East Coast manager, he is also fully responsible for the printing of Prabhupäda’s books, which includes overseeing ISKCON Press and negotiating with the printers in Japan. He is highly regarded by the devotees as well and is considered the biggest devotee in the movement. Highly regarded devotees usually get a big plate of mahä375

prasädam, and Brahmänanda’s relish for prasädam adds to his reputation for being the biggest devotee in the movement. Although Brahmänanda is usually jovial, he can also be stern and serious. Gargamuni, his brother, is a different type of personality, more outgoing, though mostly bluster. He has been in charge of New Dwaraka, ISKCON’s World Headquarters, since Tamal Kåñëa’s departure for Europe last year. He also launched Spiritual Sky Products, the incense manufacturing and marketing business, which has quickly grown into a large economic concern, financing all the Los Angeles temple projects. Gargamuni is the consummate businessman. Under his administration, Los Angeles temple is flourishing. But now, Çréla Prabhupäda changes his mind about giving the two brothers such sweeping management authority. He can perceive that they are gathering too much power. Instead he decides to give them sannyäsa, effectively taking away all their responsibilities in favor of their traveling and preaching. He also chooses Subala, the Philadelphia temple president, as a sannyäsa candidate. Subala is a loner—a quiet, reserved person—just the right mood for a sannyäsé. He is a staunch preacher and has already opened two centers. He joined in San Francisco at the same time as Jayänanda and is considered well versed in the philosophy. He has been a devotee for three and a half years. Subala receives the telephone call late one afternoon. He has just finished performing the marriage ceremony of Dämodara and Mrganetri, who have come up from Washington so that Subala could perform their yajïa. The call is from Los Angeles with the message that Prabhupäda wants him to come immediately. He has no idea what is in store for him. Prabhupäda selects Viñëujana as a fourth candidate for sannyäsa. He is the baby of the group, having just reached the age of twenty-two. Although he has been in the movement less than two and a half years, he has the taste for the Holy Name and is dedicated to making new devotees and training them up in Kåñëa consciousness. Although very young, Viñëujana is fully surrendered to whatever comes into his life, and he accepts the Guru’s order without really giving it much thought. 376

One may wonder about the position of a devotee who is ordered to take sannyäsa rather than accept that vow by his own desire. This is an example of an extraordinary situation. On the one hand, Prabhupäda is trying to combat the infiltration of a “conspiracy” against his Society, while on the other hand, by initiating these individuals into the renounced order, he is giving them an opportunity to come to a higher stage of spiritual life, so that they may one day actually be sannyäsis. Moreover, he is planning to preach in India, and with the institution of sannyäsa ISKCON will realize the corollary benefit of being accepted as a bona-fide branch of the Gauòéya Vaiñëava sampradäya. Prabhupäda hopes to accomplish these purposes simultaneously by introducing the sannyäsa-äçrama in ISKCON. The new sannyäsés may seem like sacrificial lambs being used for a higher purpose than just their own potential for spiritual advancement, but they are being utilized by Kåñëa to help Çréla Prabhupäda fulfill His mission on earth. This is, no doubt, special mercy on them. After a few days, Prabhupäda changes his mind about giving sannyäsa to Gargamuni. He knows that Gargamuni is more a businessman than a sannyäsé. He even likes to call him “Garga-money.” Since Gargamuni is doing an excellent job managing the Los Angeles temple and Spiritual Sky Products, Prabhupäda would rather keep him there. But Gargamuni has now become attached to the sannyäsa idea and volunteers to accept the renounced order along with his brother. All four candidates stand a good chance to make it in the renounced order of life. Subala, Viñëujana, and Gargamuni have already been married and are now wearing saffron. Brahmänanda is older and has been celibate since first joining. Admittedly, they are young men and there is every chance they may fall from the sannyäsa platform, but there is no loss or diminution in devotional service. Prabhupäda wants sannyäsés, and these four young men are the chosen ones. The role of the sannyäsés is to devote themselves fully to traveling and preaching. In this way, ISKCON benefits, the conditioned souls benefit, and the sannyäsés individually benefit. Prabhupäda decides to create his Governing Body Commission from amongst the leading gåhasthas to structure the politics of ISKCON and 377

prevent individuals from gathering power and acting independently. The role of the GBC body is to manage the Society in collaboration with the local temple presidents. This structure will give ISKCON long term management stability that will endure the vicissitudes of time. After Ratha-yäträ, Prabhupäda instructed the senior devotees to convene a meeting in Berkeley to discuss drafting a constitution how ISKCON will be governed. Their proposal was that one of them should be elected as his chief representative. But what was the need for another single leader when the Founder-Acharya was already present? Obviously, these young disciples did not understand their master’s rationale, that their strength lay in unity, in acting cooperatively. Despite their shortcomings, Prabhupäda wants to give his most capable householders joint responsibility for managing ISKCON’s worldwide activities. And by choosing his best gåhastha managers for the GBC, Prabhupäda thereby leaves the sannyäsés free of managerial responsibilities so they can travel to every town and village to preach. While Prabhupäda is deliberating over these affairs, things go on normally in ISKCON, and nobody has any idea that His Divine Grace is planning important changes for the movement.

Every morning Prabhupäda enjoys taking a walk on the beach with a few senior disciples. When he returns, there is always an exuberant and joyful welcome from the devotees who line the walkway on either side in front of the temple. When Prabhupäda walks by, each devotee steps forward to hand him a flower and then offer obeisances. Çréla Prabhupäda reciprocates the loving gesture by touching each devotee on the head as he passes. Riktananda: Viñëujana had this delightful way of greeting Çréla Prabhupäda. Everybody knew he had a powerful, transcendent way of chanting, but there was this one way he had of chanting one word in the praëäma-mantra. He would accent the word çrémate and just carried it high with great exuberance. 378

After the morning walk we were lined up on the steps to greet Prabhupäda when he would come back about 7:00AM before greeting the Deities. Viñëujana would invariably greet Prabhupäda as he got out of the little Ford Pinto that the temple had bought to carry him around. He would step out onto the curb, and immediately Viñëujana would go “çrémate bhaktivedänta-svämin,” and his hand would go up very gallantly and salute Prabhupäda. Prabhupäda would smile very nicely. There were moments like that when the demigod and the representative of the Personality of Godhead would share their love, and we’d all bask in it. It was a very sweet moment for everybody. It would burn away any envy that you might have, “Why can’t I chant like that? Why can’t I be right there greeting Prabhupäda?” Yaçodänandana: What personally impressed me about Viñëujana was he always had such eagerness, like an uncontrollable urge, to chant the Holy Name. And his demeanor, his attitude, his preaching was so sweet. He wanted to bring so many people back to Prabhupäda, back to the temple, back to our movement. The devotional energy he used to manifest was just incredible. He was so attractive, that there was not a day of the week that he would not bring some people back to the temple attracted by his chanting. That was something that really impressed me about Viñëujana. It was very touching. Every morning he would lead kirtan in the temple. He just wanted me to play one beat for hours, so it would be a supporting beat, and he would go into this ecstatic chanting and dancing and jumping. It was very, very blissful. He liked the way I played, very strong and steady. Everybody had been saying, “Wait until you see Viñëujana chant,” but I never understood it until the first night I saw him on Hollywood Boulevard chanting and playing this huge pakwaj drum. He started this beautiful kirtan that went on for four and a half hours. It was just incredible. Every half hour or so he would stop and give a little talk to the crowd. He was very methodical in his kirtan, very systematic, very blissful, and very, very inspiring. Prabhupäda was pleased with his chanting. Nanda Kumar: What I saw was that he could talk to a person and see 379

their soul. That’s the way Viñëujana was. He was on a platform of seeing everybody as spirit soul. He never had any artificial renunciation towards women, and he never had any strong desire to associate with them. Everybody liked him. He was the kind of person who could go into a biker bar in full Vaiñëava regalia, and everyone would like him. No matter where he went, like the Goswamis are described, “popular to the devotees and the ruffians alike,” and that was Viñëujana. No matter what kind of person it was, Kåñëa would direct him with exactly the right energy for that person. That made him such a great preacher. I can’t imagine anyone having anything against him. He didn’t have anything in him to complain about. Çukadeva: Viñëujana had the type of personality where you could gauge if a person was envious or not. If a person did not like Viñëujana you could tell that he was an extremely envious person. Because Viñëujana had such a personality that anybody who saw him, liked him. Meanwhile, up in Northern California, all the householders have moved over to Berkeley, so the core of devotees at Frederick Street is brahmacäré. They have a little temple with no overhead; just down-toearth, homespun Kåñëa consciousness. The mood is simple—a pure preaching atmosphere. Thus the brahmacärés just do kirtan and distribute BTGs. Dhanurdhara: I was traveling in California during summer break from college. When we arrived in San Francisco, we came across a kirtan party in Chinatown, so we joined in. The next day we were walking past the temple on Frederick street and saw the devotees through the window. Gaurahari looked out the window and invited us in, “Ahhh, Kåñëa has brought you here. Have some prasädam.” We saw this mechanic in an old car next to our van, and he was fixing something. When he finished, he stuck his head out from under the hood, and a few devotees came out of the temple. He put them in the car and sent them off someplace like a father. This was Jayänanda. He asked us to help with the Sunday feast, so we peeled 380

plums for the plum chutney. Then he said, “You can go out to the park for saìkértana.” When we came back, he was at the door. “It costs one dollar to get in for the Sunday feast.” “What! We just helped, and everybody said we can come for free.” But he was insistent that we pay. Normally that would have really flipped out some hippies, but we said, “We don’t have any money.” He said, “Have you got any travelers checks?” “Yeah.” “They cash them across the street.” Somehow or other, he convinced us to pay. The next day he was in the temple, preaching to two nuns and some older lay people. I could see that there was intense compassion for them. His preaching was in the mood of, “You’re suffering. Take to this Kåñëa consciousness.” I remember very clearly his profound compassion. Even though I didn’t know the philosophy, I knew he was really genuine in his concern for their welfare. The day after, we went out again for saìkértana. We drove to the saìkértana spot, but the engine conked out on one of those hills. So everybody had to get out. Then the Berkeley van came by, and everybody was packed into that. We were nice college students, so we got into the van last, but the driver denied us entry, saying, “No, you can’t come in. There’s no room.” Jayänanda said, “Can’t you squeeze them in?” He was pleading for us. The driver said, “No way.” So Jayänanda said, “OK. Stay with me.” He started to fix the engine and told us, “Just chant Hare Kåñëa.” One of my friends had a guitar, and we started doing kirtan while he fixed the van. After he fixed it, we drove off to join the kirtan party. So it was very impressive, his heart, his compassion. In Europe, Tamal Kåñëa has been doing better since his marriage to Madri devé. The householder couples have demonstrated that they are able to open and maintain centers.

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So it is very encouraging that London temple is being managed by one pair of husband and wife very nicely. Similarly each pair should take care of a center; and if you love me at all, then all of you try your best to open at least 108 centers during my lifetime—that is my special request. At the same time, we must be very careful to see that every center is going properly. Letter to Tamal Kåñëa, May 27, 1970

Again Çréla Prabhupäda declares his desire to see 108 Kåñëa conscious centers where people can take shelter of the Holy Name. His strategy is to marry the new girls as soon as they are trained up and send them out with their husbands to open new temples. It’s a recurrent theme in his preaching as he takes advantage of every opportunity to provide another oasis in the desert of the material world. He feels confident that his householder disciples can serve him with doubled energy. He has good reason to believe this. In London they have already accomplished what his sannyäsé godbrothers could not, and in America the householders are taking responsibility to establish and manage dozens of new centers. Prabhupäda is now mainly interested in book distribution and doesn’t want to tax his brain managing ISKCON’s many departments. He wants a GBC body that will be able to alleviate his management headache so he can just concentrate on writing his books. He has a plan to tour the East Coast temples, beginning with Boston, and give the sannyäsa initiations at New Våndävana during the Janmäñöamé celebration. But after receiving a letter from Çyämasundara with a proposal to purchase a bus and travel from town to town preaching in schools throughout England, Prabhupäda feels that this will be the best program for his new sannyäsé candidates. He wants them to leave at once and start preaching. He also wants to go to London for a month in order to be close to his new sannyäsés. Therefore, without any warning, he announces that the sannyäsa candidates should be ready for their initiations after the Sunday Love Feast on Monday morning. The sannyäsa initiations after Ratha-yäträ are sudden. At this point no one has any idea that something is wrong and that Çréla Prabhupäda is disturbed. Everybody is pretty much absorbed in whatever service they are doing. There is so much to do, and everyone is thinking that ISKCON is going to take over the world in the next few years. “We’ve 382

got a lot of work to do if we’re going to do that.” Nobody doubts it— especially people like Viñëujana—that the whole world will take to Kåñëa consciousness. As far as everyone is concerned, Prabhupäda is now introducing the sannyäsa order and these are all respected people. They are the leaders in the movement so they are the most qualified. Åñabhadeva: His Divine Grace was speaking very strongly in his rooms and in the temple. Of course, he was not saying there is mäyä in the temple because of this or that. It was just straight, pure philosophy, but it was obviously being geared to some events that were taking place. It was a reflection of some reformation that Prabhupäda wanted for the Society. I personally heard that Prabhupäda was very upset. He was speaking so strongly you could hear his voice in loud decibels. But no one knew what was going on. Bhakta däsa: Everybody was dumbfounded at this turn of events. This was a new thing, and nobody knew what was going to happen. We knew they’d be leaving as soon as they took sannyäsa. Sannyäsa meant to go out with nothing and depending on Kåñëa. When they took sannyäsa, we needed some bamboo sticks for their daëòas. We didn’t know where to get any, but someone suggested we go to a park in Berverly Hills where there was some bamboo growing. So we thought, why not? So we got the bamboo and somebody wrapped it up. The day Viñëujana took sannyäsa, I shaved his head.

Los Angeles – July 20, 1970 “So today is a special function day,” Prabhupäda begins. “Some of our advanced students, they are accepting the renounced order of life. First of all, one of our students, Kértanänanda Brahmacari, he was offered this sannyäsa order when I was in India, Våndävana, on Janmäñöamé day in the Rädhä-Dämodara temple. Similarly, here we have got also RädhäKåñëa temple. There is no difference between Rädhä-Dämodara temple and Rädhä-Kåñëa temple. “So we postponed this to be held on the Janmäñöamé day at New 383

Vrindaban, but by some reason we are now postponing to go there, and we have decided to perform this function here. And I am very glad that we are all present.” Prabhupäda’s tone is grave as he speaks from his vyäsäsana. Karandhara, who will act as the officiating priest and perform the fire yajïa, sits before the sannyäsa candidates in front of the yajïa-sthäna. “Now, this sannyäsa mantra should be studied very seriously and we shall chant this mantra after the regular function. Especially those who are accepting the sannyäsa order, they should try to understand the import of this important mantra. “The import of this important mantra especially is that, as we prohibit several things during ordinary initiation, just like no illicit sex, no meat-eating, no intoxication, no gambling, similarly there are many “Nos” in accepting the sannyäsa order. Especially mating. And politics. “If we remain in the materialistic order of life, then this sannyäsa order will be a facility for cheating. That responsibility you must have. That is the meaning of the sannyäsa order.“ Prabhupäda begins the chanting of the mantras. namo apavitraù pavitro vä sarvävasthäà gato ‘pi vä yaù smaret puëòarékäkñaà sa bahyäbhyantaraù çuciù çré viñëu çré viñëu çré viñëu… Then he leads the devotees in the maìgaläcaraëa prayers. Riktananda: Prabhupäda was chanting mantras and he seemed ten feet tall. He sat on the vyäsäsana and brought these mantras right down from the spiritual world. You could see that every important personality in the universe was there. It was just like the temple ceiling was blown off. Everybody was looking at Prabhupäda. It was heavy. It wasn’t light hearted. It wasn’t sweet. It was heavy! We were gasping for breath. The room was filled with more than the colors from the fire. It was just awesome. Here were all these big devotees sitting there like little boys, receiving their sannyäsa. Prabhupäda was really etching these mantras into their brains. This was important. 384

Next Prabhupäda quotes the verse by the Avanti Brahmana from the Eleventh Canto. “I shall cross over the insurmountable ocean of the darkness of ignorance simply by taking shelter of the lotus feet of Lord Mukunda, who gives all kinds of liberations and who is worshipped by many great previous äcäryas.” (Çrémad-Bhägavatam 11.23.57) After explaining the purport Prabhupäda instructs the new initiates to take their daëòas. He begins a kirtan, requesting all present to get up and dance. After the prema-dhvani prayers, Prabhupäda gives final instructions. “So, this is now formal accepting of sannyäsa, but real sannyäsa purpose will be fulfilled when you’ll be able to induce the people of the world to dance like you. That is real sannyäsa. This formal dress is not sannyäsa. Real sannyäsa is when you can induce other people to become Kåñëa conscious and they dance in Kåñëa consciousness. If you can turn one man to become Kåñëa conscious, then you’re going back to Godhead, back to home, guaranteed. That is real purpose of sannyäsa.” Åñabhadeva: We had come up from San Diego for the sannyäsa initiation ceremony. It was the first public sannyäsa initiation in the West. This was a new thing, so it was a very big event. I remember Prabhupäda saying, “Sannyäsa means you must all go out and travel and preach.” Immediately after the sannyäsa ceremony, plans are made for the sannyäsés—Brahmänanda Swami, Gargamuni Swami, Subala Swami, and Viñëujana Swami—to go to Boston. Originally, Prabhupäda had made plans to go, but now he sends the new sannyäsés in his place. They will do a short tour of the East Coast, go to New Våndävana for Janmäñöamé and Vyasa Puja, and then fly to England to help Çyämasundara launch his bus preaching program. Viñëujana Swami is curious about Prabhupäda’s final words concerning the real purpose of sannyäsa since he is already making devotees and training them in Kåñëa consciousness. He takes the opportunity to ask Çréla Prabhupäda in private about the meaning of sannyäsa initiation.

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Nanda Kishor: I wasn’t there, but Viñëujana Mahäräja told me about his sannyäsa initiation. Viñëujana was always thoughtful, and after Prabhupäda gave him sannyäsa, he asked, “Çréla Prabhupäda, what does sannyäsa mean?” Prabhupäda said, “sannyäsa means—no regrets.” No regrets. That’s all. That’s perfect. Within two days, three sannyäsés have already left New Dwaraka. Subala Swami returns quickly to Philadelphia where he is still president. He will spend a few days there just to train up Nayanäbhiräma as the next temple president before rejoining the other sannyäsés in Boston. Brahmänanda Swami and Gargamuni Swami leave directly for Boston where they have scheduled a meeting with ISKCON Press. Pradyumna: Someone was on the phone to LA and asked to speak to Brahmänanda, and the brahmacäré said, “Oh, their Holinesses have just gone to take rest.” And that was the new note. They were now sannyäsés. It put them apart from everyone, and in a way elevated them. So when they came to Boston, everyone had a lot of respect that they were now sannyäsés. Only Viñëujana Swami remains behind since he wants to ensure that all the programs in LA will go on in his absence. Dänavér is now an accomplished kirtan man, very enthusiastic and active, so he steps right in and takes over the saìkértana party. The mood of training devotees is very strong. There is no official Bhakta Program because the whole temple is so conscious of new devotees. Everyone goes out of their way to offer guidance or help. The atmosphere is very warm, although the sädhana is strict. No one is allowed to nod off during the day. If someone dozes off, he is gently roused, “Haribol Prabhu. Hare Kåñëa,” and mildly told to stay awake or stand up. The devotees are so attached to Viñëujana that no one wants him to be a sannyäsé, because it means he has to travel and preach. Everybody feels vacant that Viñëujana will be leaving. He has been so attentive and compassionate in helping them become devotees. Now he won’t be there for them anymore. Riktananda: After his sannyäsa initiation, Viñëujana continued to 386

sleep on the bare floor of the upstairs New Dwaraka ashram, always returning each individual devotee’s obeisances that we always made between waking up and showering. Åñabhadeva: When Viñëujana was leaving, it was certainly a heartbreak for all the devotees. Everyone was attached because he would actually give you energy to do your devotional service. He was an inspiration for both the women and the men. He was just as loving to the women as to the men. Even though there was some male chauvinism developing in the temple at that time, he was beyond that kind of mentality. I would hear certain leaders disparage women, criticize heavily, and speak to them in ways that were harsh. He never got into that lack of culture. That was evident because the women were all very attached to him. He was always open and approachable. Anyone could tell he was very attached to the Supreme Personality of Godhead. He was a person you could look at and you could know that he was actually thinking of the form of Kåñëa within himself. His focus wasn’t material. You could see that his eyes weren’t focused on objects in the material world. He was kind of in a trance, and the only way one can stay like that is to have something happening inside. With the three sannyäsés gone to the East Coast, Prabhupäda is very busy back in New Dwaraka. Recognizing that Karandhara is perfectly capable to manage, Prabhupäda puts him in charge of the temple. On July 24, he makes two more sannyäsés, Devananda Swami and Karttikeya Swami, his secretary and personal servant, respectively. He calls Rupanuga and Bhagavan to Los Angeles and reveals his mind about a “conspiracy” that is going on. He writes to Satsvarüpa expressing his concern about the crisis. At the present moment in our ISKCON campus, politics and diplomacy has entered. Some of my beloved students, on whom I counted very, very much, have been involved in this matter influenced by Maya. As such there has been some activity which I consider as disrespectful. So I have decided to retire and divert attention to book writing and nothing more. Letter to Satsvarupa, Uddhava July 27, 1970

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On July 28, Çréla Prabhupäda drafts a statement officially setting up a Governing Body Commission. With this document he effectively prevents any one person, or any outsiders, from trying to take control of ISKCON. The twelve grhasthas Çréla Prabhupäda selects are: Bali Mardan, Bhagavan, Hamsaduta, Hayagréva, Jagadisa, Karandhara, Kåñëa däsa, Rupanuga, Satsvarüpa, Sudama, Çyämasundara, and Tamal Kåñëa. The following day he issues another formal document establishing the Bhaktivedanta Book Trust to publish and manage everything that he writes. Whatever funds are received, fifty percent will be spent to publish books and the other fifty percent to build temples. With six new sannyäsés made within one week, the news spreads like wildfire. When Madhudviña hears about it in San Francisco, he recognizes that these are the senior men in the movement. He wants to be a part of this upward progression and calls up the Los Angeles temple to speak with Prabhupäda. “Can I be a sannyäsé, too?” he asks Devananda Swami, secretary to His Divine Grace. After checking with Çréla Prabhupäda, Devananda confirms that his proposal is accepted. “All right, come on down. You can take sannyäsa, too, if you want.” Madhudviña hands over his temple presidency to Chitsukhananda and flies down to Los Angeles the next day. He accepts sannyäsa in a separate ceremony. First Prabhupäda asks him if he really wants to do it. Out of seven new sannyäsés only he and Gargamuni have volunteered to accept the renounced order for the rest of their lives. Madhudviña: Acyutananda was sending pictures of Çréla Bhaktisiddhänta Sarasvaté as a young man that nobody had seen before to different temples in America. I also got a picture. When I came down to Los Angeles before I took sannyäsa, Prabhupäda had that picture on his desk. I saw the picture and said, “That picture of Çréla Bhaktisiddhänta is so great. When I look at that picture, I get great strength.” Prabhupäda said, “Oh? You don’t feel strength when you see my picture?” I felt like I had put my foot in my mouth.

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In Paris, Tamal Kåñëa is astonished to hear that new sannyäsés have just been made, realizing that they must have been chosen from amongst his senior godbrothers. He had wanted association, and in the company of the other gåhasthas in Europe, marriage seemed to be the next step. Although Prabhupäda had mentioned sannyäsa to him a year ago, he had decided to wait at that time. But after hearing about the new sannyäsés, he begins to doubt his decision to marry. Tamal Kåñëa: I was dumbfounded. What had I done? I could have been one of them, but instead I had gotten married. Feeling lonely and needing a traveling companion, I had thought the only solution was marriage. But here was the alternative I should have considered. Now my godbrothers would come, but how would we associate closely? Remembering the camaraderie we had once enjoyed made me hanker for it all the more. But I was married now. Would my old friendships still remain close? For days my mood became listless, as I silently reflected on my present condition. Within a few days, however, Tamal receives a telegram from Çréla Prabhupäda requesting him to come to Los Angeles immediately. His spirits are instantly revived, going from depression to euphoria, as he runs to show the other devotees the good news. Association with His Divine Grace is even better than sannyäsa! Meanwhile, Prabhupäda receives a letter from Brahmänanda Mahäräja and Gargamuni Mahäräja in New York. Enclosed is a check for $4,000. After thanking them for the donation, Prabhupäda takes the opportunity to preach about cooperation within ISKCON. I have asked Tamal to come here and Hayagréva to come here. Rupanuga, Bhagavan das and Kértanänanda Mahäräja are already here, so I am fervently appealing to you all not to create fracture in the solid body of the Society. Please work conjointly, without any personal ambition. That will help the cause. It is the injunction of the Vedas that the Spiritual Master should not be treated as ordinary man even if sometimes the Spiritual Master behaves like ordinary man. It is the duty of the disciple to accept Him as superhuman man. In the beginning of your letter your comparison of the soldier and commander is very appropriate. We are 389

on the battlefield of Kuruksetra—one side Maya, the other side Kåñëa. So the regulative principles of a battlefield, namely to abide by the order of the commander, must be followed. Otherwise it is impossible to direct the fighting capacity of the soldiers and thus defeat the opposing elements. Kindly therefore take courage. You are capable in so many ways. Let things be rightly done so that our mission may be correctly pushed forward to come out victorious. Letter to Brahmananda Maharaja and Gargamuni Maharaja, July 31, 1970

After finishing the letter, Prabhupäda’s mind again becomes troubled with the issue. Concerned about the future of his preaching mission, he confides in Satsvarüpa, giving further instructions how to maintain everything he has given. Our life is very short. The Kåñëa consciousness movement is not meant for fulfilling one’s personal ambition, but it is a serious movement for the whole world. I am therefore going to the Eastern hemisphere, beginning from Japan. We are going four in a party and all of us are sannyasis. In this old age I am going with this party just to set an example to my disciples who have taken recently the sannyasa order. I think Brahmänanda Swami, Gargamuni Swami, Viñëujana Swami, Kértanänanda Swami and Subala Swami, all of them, two in a party assisted by other brahmacaris should form separate saìkértana parties and travel all over Europe, America and Canada. Now we want very many Swamis to take up this job. The grhasthas are to take care of the temples as well as the general management. I have already formed the Governing Body Commission and your good name is also in the Board. There is no time for creating a crack in our solid formation of Kåñëa Consciousness Society. Take it now with great responsibility and everyone of you may serve jointly for Kåñëa’s satisfaction. Letter to Satsvarupa, July 31. 1970

Not all the news is bad, however. Most disciples are still giving Prabhupäda great pleasure and satisfaction. He receives a parcel from Himavati who is in hospital after a car accident in Germany. For the past two years she has been making outfits for Prabhupäda’s personal traveling Deities, and he is very pleased by her sincere service mood.

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I beg to acknowledge receipt of a package yesterday which contained one set of Deity clothes. I have immediately got them on my Deities and They are wearing them and looking so beautiful. You have made the colors and clothes so nicely... You are lying for some time in the hospital bed and still you are not wasting a moment of your time. This attitude is very good. This is Kåñëa consciousness—not to waste even a single moment without serving the Lord in some way or other. So you have made these very, very nice dresses for Kåñëa and Rädhäräëé although you are so much inconvenienced by your injury. I am very, very glad that you have got this feeling to not waste even a single moment in the service of the body and mind but to utilize very carefully every moment of life in the loving service of the Lord. I beg to thank you once more for the beautiful clothes for Rädhä-Kåñëa. Letter to Himavati, July 30, 1970

New Dwaraka is overcome by anxiety over Viñëujana Swami’s pending departure. To many it is a shock. But there is such a wealth of qualified people, that even when Viñëujana leaves, nothing really diminishes. On the day before his departure, all the devotees gather for a picture in front of the New Dwaraka temple with Çréla Prabhupäda. Tamal Kåñëa has just arrived, but is so preoccupied in Prabhupäda’s service that he barely has time to get together with his best friend before Viñëujana has to leave for the East Coast. Bhakta däsa: All of us residing in Los Angeles Yatra thought the world was coming to an end. We had no idea how we would go on without his association and great inspiration. When he was gone, there was an emptiness in the core of my heart that still remains today. After only four months with him I had become more attached than to my mother! Stoka Kåñëa: Personally I had a lot of trepidation about how we were going to continue in his absence, because Viñëujana’s energy on saìkértana was what kept us going. Viñëujana’s energy, through his singing, was always exuberant and everyone could feel it. After he left we didn’t see him for a long time. It felt like a separation from a great person. It was almost like what you would read about, the way 391

devotees felt separation from Kåñëa when He left and was no longer engaging in pastimes with them in Våndävana. The time with Viñëujana was so special that when he left you really felt separation from him. Sacidevé: I remember being very sad that he took sannyäsa, because he was leaving. It meant he couldn’t stay at the temple. It was a very sad day for all of us. Somehow, everything kept on going. It was just a little different. We all used to eat together in a big circle around Viñëujana, brahmacärés and brahmacärinés. He orchestrated cleaning the kitchen together, doing the laundry together. We rode in the van together, we were on the street together. We did everything together from morning until night; kirtan, classes, polishing the brass. Viñëujana was very playful and had a great sense of humor. He used to play a lot with Yudhiñöhira and Hanuman. He had a lot of little rasas with these devotees, like who could touch whose feet first. He was just so playful. So when he left, something died in all of us.

Boston – August, 1970 Viñëujana Swami flies into Logan International late in the afternoon where a van is waiting to pick him up. When the van pulls up at the temple, the other three sannyäsés are already there to greet him. The temple on Beacon Street is a huge facility, also housing ISKCON Press in a long hall directly beneath the temple room. It smells exactly like a print shop, with its large old press, tubs of ink, and pallets of paper stock, almost filling the room. Brahmänanda and Gargamuni have already met with the ISKCON Press devotees and presented Prabhupäda’s desire to publish and distribute books as his main business. After passing a few resolutions, they have sent off their report to Çréla Prabhupäda in Los Angeles. The Boston devotees are very excited to have so many senior devotees at their temple. These are the first sannyäsés in the movement except for Kértanänanda Swami down on the farm in New Våndävana. 392

Nobody has even seen a sannyäsé before. The only concept of sannyäsa is that Prabhupäda is a sannyäsé. Pradyumna: We were all in the temple room waiting when they came in. Viñëujana started singing “saàsara-dävänala-léòha-loka...” That was the most electric thing I’d ever experienced. The whole room went electric. It was just unbelievable. I was in ecstasy. So we had a beautiful kirtan and they all spoke briefly. Then we went out chanting in the street. It was very blissful associating with them. Madhavananda, Bharadraja, and Giriraja have been doing the saìkértana party in Boston. By going out every day, they have gradually built it up. Bharadraja is almost always the kirtan leader. He is to Boston what Viñëujana was to Los Angeles. The party attracts many new bhaktas, and by the summer of 1970 there are over thirty devotees going out to chant on a regular basis in the Commons. The Boston devotees had originally expected Çréla Prabhupäda to come, so the whole temple was abuzz with, “Prabhupäda is coming, Prabhupäda is coming!” But in place of their spiritual master, the four new sannyäsés arrive instead. Viñëujana is already well known in the movement for his kirtan, so the Boston devotees are excited to go out with him on saìkértana. Madhavananda: We had heard about Viñëujana before he arrived, about the saìkértana parties he led out in LA. They were already famous. In Boston, we had the ISKCON Press, so when Advaita, who was running the press with Uddhava, went out to LA, he came back and said, “Madhavananda, you’ve got to hear this devotee. You won’t believe it. People just come by and watch for hours, and they swoon and some are even crying.” So when he came here and led the saìkértana party out everybody loved him. We were all very impressed with Viñëujana Mahäräja, by his sincerity and genuineness. Anaìga-maïjaré devé däsé: All the devotees in the temple were so excited that Viñëujana was coming. Everyone was running around, “He’s coming. There’s going to be ecstatic kirtans.” So I got a little 393

excited, and I was thinking, “Who is this person that’s so special?” Then when he came, we all went on saìkértana. He was leading kirtan, and it was super ecstatic. We were dancing in ecstasy, totally. At the end of the kirtan, all of a sudden an old lady came running up and embraced him. She was old, but she forcibly embraced him and said, “You’re so beautiful. I love this. I love it.” She was actually feeling symptoms of ecstasy from the Holy Name. He was very gentlemanly with her. I was very impressed how he handled it. He didn’t push her away, but he was very kind and nice. He started preaching to her about the Holy Name and made sure she got a book and some prasädam. Narayani devé däsé: Prabhupäda had said that he was going to come to Boston, so about ten interested prospective devotees decided to stay at the temple to meet him. Instead, four new sannyäsés came. We were having street saìkértana everyday. Viñëujana Mahäräja was out there leading the saìkértana, and although we were having problems with the police, he was very poised and very in charge of the situation. He led us fearlessly, and I didn’t worry about the police because he was so self-assured. Since I was a professional musician, I was always attracted to devotees who could sing properly. He was so lively and such a great musician also, that I really enjoyed that saìkértana. When he would speak between chanting, you would feel so inspired because he really cared about the people he was speaking to, and he really wanted in his heart to make them devotees. He wanted to see them advance in spiritual life. When I heard him speak, I just felt like I really wanted to be a devotee. I was very inspired by him personally to become a devotee. Not only me, but about ten others became devotees and never left. He exuded a lot of warmth and a lot of love. He was a very humble person. Even though Prabhupäda didn’t come, we all became devotees because of the association of Viñëujana Swami. Suresvara: I remember Patit Uddharan knelt on the porch in front of Viñëujana Swami and was offering prayers to him. Patit was a very ethereal guy, and he was reading these far-out prayers and swooning 394

at his feet. Viñëujana Mahäräja was smiling and just patted him on the head, saying, “Hare Kåñëa. Glories to Prabhupäda.” I remember that unabashed worship and adulation from Patit Uddharan. I thought it was all part of the far-out experience of coming to Kåñëa consciousness, seeing this behavior. Just like seeing grown men with shaved heads dancing around a plant. What do you make of that? It was all part of the new world I had just stepped into. On Sunday, the sannyäsés take the kirtan party to Cambridge Commons, where the students like to hang out. The first Earth day had passed that April, and the whole ’60s mood is very prominent. Many people are out on the Commons all summer. A stage is always set up because somebody is always doing something for the public. Viñëujana Mahäräja takes advantage of the opportunity to lead the kirtan party on stage. Suresvara: They led us on saìkértana at the height of the anti-war movement in Cambridge Commons. The kirtans there were just overwhelming. I remember being up on a stage with the sannyäsés and bowing down during the kirtan, because I was thinking, “My God, this is the spiritual world.” It was just incredible. The crowd was coming up on the stage, and it was totally huge. Then we ended up in the theater district, because “Hair” was playing. When people came out of the theater, they walked into us and they didn’t know what was going on. Before we even got to “Hair,” we snake-danced our way through the streets, and there was so much tumult, and foment, and demonstrations, yet we would sweep up all the other demonstrations in our wake because we were just more powerful. In those days, of course, the whole temple went out. We’re talking about fifty devotees, plus the sannyäsés. I remember especially Viñëujana Swami was leading the pack, and my impression of him was that he was like a golden palomino, because his long, thick çikhä was flying, and he would leap up in the air. As he would leap, he would play the mådaìga in such an amazing way. Sometimes the other sannyäsés would leap with him, going face to face chanting Hare Kåñëa! They just completely overwhelmed me with their 395

effulgence and their spirit. It was like I had left my body and gone back to Godhead. Jaduräëé devé däsé: He told me two things. One is that Prabhupäda would give him harmonium lessons. For every new tune he could sing, Prabhupäda would give another harmonium lesson. Another thing he said was that he was telling Prabhupäda how merciful he was. So Prabhupäda said, “Actually the mercy is available for everyone, just as the sun is for everyone, but some people hide in the closet, and other people come out into the sunshine to get the mercy,” indicating that he was coming out. After the Sunday Feast program, the sannyäsés leave Boston early Monday morning to spend a week in New York. Brahmänanda Swami and Gargamuni Swami are managing the party. Viñëujana Swami is the kirtan man, and Subala Swami is the quiet academic.

New York City The New York temple is now located in a huge loft space at 61 Second Avenue. The kitchen is in the back, and to the side is the huge prasädam room with walls of plywood board to separate it from the kitchen, where Rohini Kumar is constantly cooking. The brahmacäré ashram is also located in the back, and the four sannyäsés stay there. It is a homecoming for the two local Swamis, Brahmänanda and Gargamuni, who had joined in New York at the very beginning of the movement. But Viñëujana Mahäräja is attracting the most attention. Rohini Kumar: In those days it was easily ten hours on street saìkértana, chanting and distributing BTGs. For most of us it was a first exposure to the Viñëujana experience. I remember I was totally blown away. I had met devotees from the West Coast before, but when Viñëujana Swami came and we went out chanting that first day, it was just like a Gandharva from a heavenly planet had fallen to earth and was in our midst. I would just look at his face and the expression on it! 396

He just stopped hundreds of people on the street in New York right away when he chanted. His voice sounded ethereal, not even a human voice practically. His chanting just put us into ecstasy. The people that were watching were even in ecstasy. They would stand there for hours watching the devotees chant. They wouldn’t go away. Then, when he would speak, everybody would listen attentively to whatever he was saying. He had a simple and clear way of putting things. Whatever he said, he said it so that people felt like he was talking directly to them personally, and they really related to him. Once in a while he would stop and have us mortal devotees chant in his place while he went out to distribute magazines. That’s the way it was when he was there. He mesmerized everybody in New York. It seems to me that was a peak time for him when he was really intense. He had a really special charm at that time. He was always Viñëujana, but then it seemed especially potent. nd

Vaikunthanath: I remember going out for kirtan to 42 Street with Viñëujana Swami. Now that was really fantastic. Three whole blocks around there absolutely melted in transcendental ecstasy. People were so impressed. You always heard about how Viñëujana led these fantastic kirtans out in LA, well he did the same thing here. But New York is a better environment for kirtan than LA. It’s built for kirtan. New York was built for someone like Viñëujana Mahäräja because there’s always people on the street. He was a really powerful kirtan leader. He definitely had a lot of shakti. And when he went by with his kirtan, literally everybody was impressed because they could see, “Here’s a heavy duty guy.” Bhagavat: When I saw Viñëujana Mahäräja, I was very affected because I could realize he was an exalted devotee. Immediately I got that impression. You got the impression that he was very spiritually advanced; that he was really understanding and tasting Kåñëa consciousness and the Holy Name. You could see that he relished chanting the Holy Name. His expression showed that he was deep in meditation, and you could feel that he was actually associating with 397

Kåñëa through the Holy Name. When he chanted on the street in New York, no one had ever seen anyone like him. You could tell, because we were going out chanting everyday and people would gather round. We were an attraction in New York—the Big Apple. There was even a commercial about the Big Apple, and you saw the devotees chanting in the street. We were part of what made the Big Apple, the Big Apple. But when he came and chanted, the crowd literally doubled. People were absolutely awestruck. First of all, he was taller than everybody else. He was this tall, magnificently built human being. He had a beautiful body, a beautiful face, and his eyes were so large and lotus-like. When he would chant and dance and run around and play, it was just stupendous. It was phenomenal. You could not understand where he got all this energy from, unless you understood what transcendental energy was about. People were just amazed. I remember the looks on people’s faces when they saw him chanting. It was a look of wonderment, of amazement. They were awe-struck at the beauty and grace and power of this person. He was very graceful. His movements were quick but very graceful and smooth. He seemed to float when he moved. That was the impression that you got, that he was definitely floating on his ecstasy. He was extremely attractive and it caused people to be taken in immediately. I remember particularly the way his mouth moved, and the way his tongue moved when he was chanting. Later on I read about how one should move the mouth and the tongue and enunciate the Name with great reverence in order to taste the flavor of the Holy Name. And although none of us had ever read anything like that before, I could see that Kåñëa had allowed him to perceive that. Of course, at that time I didn’t understand it, but reflecting on the way he pronounced the Holy Name, the way he chanted, after reading that, then I could see that somehow Kåñëa had given him the understanding for enunciating the Holy Name and for tasting the Holy Name. He was actually tasting the ecstasy of Kåñëa consciousness when he chanted. He was tireless. We would get tired because we weren’t concentrating 398

on the chanting, but he wasn’t getting tired. He seemed to get more energy the more he chanted. The other thing I noted about him was this tremendous innocence. Unlike myself or Gargamuni and Brahmänanda, even Subala to some extent, we’d been raised in large cities in the Northeast. We were street-wise people. People who had experience with the material nature, its energies, and how it functioned. We had done deals. We were wise to the ways of the world. Viñëujana seemed to be totally innocent to the ways of the world, extremely unaffected by material nature. We were chanting and he was over by the sidewalk. There was a grating, and under the grating he could hear the rumbling of the train. So he called me over, “Bhakta Joseph, come here.” I came over, “Yes, Viñëujana Mahäräja?” “Is that the subway?” “Yes.” “My. It is like hell isn’t it?” His eyes widened and there was a sense of fear, actually, in his face. Generally, his face always radiated with ecstasy and happiness. But he seemed to show a genuine fear of the subway, like it was a genuine hellish place. He equated it to that. The whole temple went out and Viñëujana would lead the kirtan. I loved to chant. He saw that I liked the chanting. One day he asked me to speak to the crowd, “I want to hear you speak.” When I finished, he said, “Very good. That was nice.” That was another thing about Viñëujana Swami. He encouraged all the devotees. He had a very positive attitude. That was his nature, extremely positive. You never heard anything negative come from his mouth. He was always encouraging everyone and he found time for everyone. He encouraged me in my chanting, he encouraged me in my playing of the mådaìga. Rishi Kumar loved to play the mådaìga, so he spent time with Rishi, showing him how to fix the mådaìga, tighten the mådaìga, and play the mådaìga. He was a very good cook, simple but very tasty. It was saìkértana prasädam. He would go into the kitchen and he would go on the altar. You got the impression he was really enjoying himself; Kåñëa consciousness was so wonderful. You felt that maybe one day you 399

could reach that stage and be like him. Rohini Kumara: I noticed that Viñëujana Swami didn’t seem to sleep very much. Brahmänanda and Gargamuni slept the usual amount, but he didn’t. I remember when they first arrived and everyone would go to sleep. Then all of a sudden I would wake up and go into the temple room, and there would be Viñëujana playing harmonium in the middle of the night. It wasn’t just once or twice. I’d come out later again, and he’d be in there chanting japa or reading. Then I realized this guy doesn’t seem like he sleeps. I remember that. It didn’t seem like he slept very much. In the evenings, the brahmacärés gather in the “brahmacäré bunkhouse” at the back of the temple before taking rest. Everybody enjoys hearing Viñëujana Mahäräja speak about his association with Çréla Prabhupäda. The brahmacärés love to hear him speak intimately and he, in turn, encourages them to ask questions about spiritual life. During this period Dämodara däsa from Washington DC comes up briefly just to pick up books and BTGs. He had met Viñëujana as a brahmacäré in LA and had brought back the “Viñëujana tune” that the Washington devotees chant on saìkértana. He joins the other devotees in their nightly discussion with Mahäräja. Dämodara: Everybody was talking with him before taking rest. It was a rather odd statement, but I remember Viñëujana saying something on the order of, “If you love me, then love Kåñëa.” In other words, direct your affection for me to Kåñëa. It was a wonderful statement, because he was very much aware of the charisma and power he had over people. He was no ordinary person in that sense. He was a very powerful person. But the whole thing might have gone to his head a little bit. Philosophically, the statement was absolutely correct, but there was a tinge or a sense of his enjoying that position of being idealized or worshipped.

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Eleventh Wave – New Våndävana Shakedown

Actually, in every town and city there are many, many devotees of Kåñëa. Now it is our business to go around the world wherever people are congregating and pick up these sincere souls. The world is suffering for want of this knowledge of Kåñëa consciousness, and we experience practically that many people will take to this spiritual line simply if we make this information available to them. Letter to Bhagavan dasa, September 22, 1969

Los Angeles – August, 1970 Çréla Prabhupäda has decided to leave America. In his absence he wants to ensure that his disciples will remain strong. Therefore, he introduces a stronger morning program by stopping the late night saìkértana parties and establishing maìgala-ärati at 4:30 AM, along with the morning melody for chanting the prayers and mantras. He also includes the chanting of the Nrsimha Prayers after the ärati, followed by Tulasi Puja. Silavati has been getting up faithfully for maìgala-ärati and doing the püjä herself while everyone else sleeps, but now everybody must be in bed before 10:00 PM to rise early and be ready for maìgala-ärati at 4:30 AM. Prabhupäda changes the schedule because he knows the morning program is more beneficial than the late night program. He requests all temples to implement the new standards. When Tamal Kåñëa was summoned from Paris by His Divine Grace, he had no idea what was on Prabhupäda’s mind. Tamal still has only a sketchy idea that something is wrong when Prabhupäda brings up the issue in private, although Karandhara, Rupanuga, and Bhagavan have already briefed him. No one really understands why Prabhupäda is so upset. Prabhupäda explains to Tamal that some people have been trying to control him and the movement in order to manipulate things their own 401

way. After relieving Brahmänanda and Gargamuni of any control, he is entrusting the administration of the Society to a few trusted men and putting his confidence in them to rectify things. Now he wants to get as far away as possible from the place where the offenses have been committed and go to India in a positive mood. He requests Tamal Kåñëa to help him. “I want to go back. There is some conspiracy. Take me out of here. It has become like fire.” (Room Conversation, Vrindavan, June 17, 1977) Forgetting all other considerations, Tamal takes on his spiritual master’s personal service and assumes the secretarial and typing duties. Prabhupäda becomes so disappointed that his health deteriorates and he develops a very bad cough. His new GBC men are with him constantly and take turns massaging his heart and reading KÅÑËA book. Hearing Kåñëa lélä is the only medicine that gives solace to Prabhupäda, pained that some of his leading disciples appear to be involved in a conspiracy apparently initiated from India. Prabhupäda had originally come to America on the order of Çréla Bhaktisiddhänta Sarasvaté Öhäkur, who had foretold his success in 1935, “He will do the needful when the time comes. Nobody requires to help him.” At the time, Prabhupäda could not understand the import of the words even though an astrologer had calculated at his birth, “After the seventieth year this man will go outside India and establish many temples.” Nobody in his family could understand. “What is this? He has to go outside India?” Before his leaving for America in 1965, everybody had advised, “Better not go. It is too dangerous for someone of your age. Do not go.” But Prabhupäda had decided to leave because the preaching opportunities in India, at that time, appeared hopeless. He was determined never to return without completing the mission of his Guru Mahäräja. Since the schism in the Gauòéya Math, the combined preaching effort had practically stopped, fueling the rise of secularism and aberrant sects in his homeland. Prabhupäda had always felt that if his mission was successful in America, then he could export it to the world, since many countries were openly imitating the American way. Despite his ill health, 402

however, Prabhupäda now decides to return to India, the source of the conspiracy against his movement, to re-establish a vigorous mission there. On Sunday, August 2, Prabhupäda addresses the devotees for the last time, although he will remain in Los Angeles five more days before leaving the country. He wants to clear the air—as many rumors and speculations have been flying around—without revealing the affliction he has undergone due to the stressful situation created by some of his leading disciples. “Nrsimhadeva will give you protection in my absence. I am now going to Japan to get some books printed personally, and after that my program is to go to India. Maybe I shall be able to establish some temples there. Of course, in India there are many temples, but it does not mean that I shall not also establish some temples... “So my advice to you, I am old man, so even I may not return, you shall continue this Kåñëa consciousness movement. This is eternal, and I shall request you to keep the standard as I have already given you—the Deity worship, the kirtan, the street saìkértana, distribution of literature, books. You should carry on this program with great enthusiasm. That is my request. “In the path of Kåñëa consciousness the first principle is enthusiasm. If you lack enthusiasm, then other things will not happen. And you can keep enthusiastic if you follow the rules and regulations and chant regularly Hare Kåñëa mantra. Otherwise, that enthusiasm also will dry up. “So six things are required for advancing in Kåñëa consciousness. The first thing is enthusiasm, utsähän dhairyät, and patience. And niçcayäd, with conviction, firm conviction. Utsähän niçcayäd dhairyät tat-tatkarma-pravartanät, following the rules and regulations, chalked out plans. And sato våtteù, dealing very straight-forward, no diplomacy, no politics, no duplicity; that will not help; sato våtteù – våtteù, his profession should be very straightforward. No underhand dealings. So sato våtteù, and sädhu-saìga, in the association of devotees. Six things: enthusiasm, patience, firm conviction, following the rules and 403

regulations, dealing straight-forward—no duplicity—and in the association of devotees, if you can keep these six principles always in front, then your progress in Kåñëa consciousness is sure. There is no doubt about it. As far as possible I’ve tried to train you, and you are doing nicely. I am satisfied. Keep the standard and go on. March forward and Kåñëa will bless you. Thank you very much. Hare Kåñëa!” Riktananda: The whole temple was abuzz that Prabhupäda was going to India and he was angry because of a conspiracy. I was thirty-three when I joined. I was street-wise, but Prabhupäda’s presence burned it all out of me. I felt like a child again, innocent and fresh. As a result, I didn’t notice any politics. The small Rädhä-Kåñëa Deities that Prabhupäda installed a year ago still go out every Sunday morning for a stroll around the block. First, They are brought out on an opulent palanquin and set up on the grass in front of the temple. One by one, devotees offer obeisances and approach Their Lordships to tell Them what personal service they have done that week. After making a promise to improve their service next week, each devotee asks, by prayer, for the Lord’s help. After the offerings, Rädhä and Kåñëa begin their procession along Watseka Avenue, accompanied by kirtan. Some devotees knock on doors to ask the neighbors if they would like to offer fruit or flowers to the Deities. And people do! Sometimes they even come to make a personal offering to the püjäré, who places their gift on the palanquin. Everything is given directly to the Deities. Although they’re not devotees, they enjoy the ceremony and are happy to give. At the corner, the procession turns right on Regent Street, then right again on Cardiff, and back through the alley, circumambulating the temple. The procession stops in the alley because Prabhupäda is up in his apartment and he always comes to the window to wave at the kirtan party, holding up his bead bag, and putting the devotees in ecstasy. This time Karandhara, one of the new GBC men, is also up in the room with his spiritual master. As Prabhupäda turns away from the window, he quietly cautions Karandhara, “Do not involve them. They are innocent.”

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Revaténandana: He called Karandhara in and said, “There is a conspiracy happening. They are trying to take control of ISKCON and take it out of my control.” Then Prabhupäda paused and said, “Alright, I will leave and you may have ISKCON. I will go sit under a tree and preach, because I do not require this organization to preach. So you may have the organization and I will leave.” Karandhara said, “Oh, no, Çréla Prabhupäda. What good would the organization be without you?” As Prabhupäda makes preparations to leave Los Angeles, he begins to select the devotees who will accompany him to India. The World Sankirtan Party is now being realized, and everyone is excited, praying to be included on the trip with their spiritual master. Çrémati devé däsé: Prabhupäda asked me, “Oh, Çrémati, when are you coming to India?” Then Dayänanda said, “Çrémati, Prabhupäda speaks to you like his very own daughter.” So I was totally inspired to go. In order to get my money for India I started a sweetball business. I made bhakti balls [dried fruits ground up and rolled in coconut], shakti balls [honey and sesame seeds], and bliss balls [peanut butter, carob, and raisins]. They were the size of golf balls. I had a little crew working for me. We would make large amounts, then roll them in balls and package them in little plastic bags. I sold them to all the health food stores from Laguna Beach up to Santa Barbara. Jayatértha bought the business from me and he called it Govinda Foods. I got a round trip ticket to India and $500. Kausalya devé däsé: I had left my husband in Laguna Beach and come back to LA. I put on a saffron sari and decided I wasn’t married anymore. Tamal Kåñëa said we’re putting this group together to go to India, and Prabhupäda said I should go but only if I was to take my husband back, and then he would go too. So I said OK. I was under age at the time. I wasn’t even eighteen. So we got our documentation together and flew to New York where we met up with everyone else who was supposed to go. Final instructions are given to senior devotees through letters. 405

Nobody is aware that it will be a full year before His Divine Grace will return to America. Now all my disciples must work combinedly and with cooperation to spread this saìkértana movement. If you cannot work together then my work is stopped up. Our Society is like one big family, and our relationships should be based on love and trust. We must give up the fighting spirit and use our intelligence to push ahead... Now I have set up the Governing Body Commission to handle management, questions of philosophy, and personal problems. These things are too much botheration for me. I simply want time to write books to satisfy my Guru Mahäräja. Letter to Upendra, August 6, 1970

Prabhupäda’s party leaves Los Angeles with four sannyäsés, Kértanänanda, Karttikeya, Devananda, and Madhudviña Swamis. One householder accompanies them—Tamal Kåñëa. Tamal had hoped for a reunion with Viñëujana when he arrived in LA, but he had been so fully absorbed in serving Prabhupäda that Viñëujana Swami flew out to the East Coast before they had a chance for much association. Swept away by the turn of events, Tamal quickly finds himself boarding a plane with Prabhupäda’s entourage, bound for Tokyo and on to India. Shaktimati devé däsé: The first time I saw Çréla Prabhupäda was at Honolulu temple, and he was just stopping over on his way to Japan. It was really just a change of plane. He came in, gave a lecture, and left again. When he got off the vyäsäsana to leave, he stopped and stood for the longest time looking at the altar. I was sitting right there with Çréla Prabhupäda’s feet right in front of me. I wanted to touch them so bad. It just seemed like he stood there forever giving me the chance, whether I was going to touch those lotus feet or not, and boy, did I want to touch them! It was just like the biggest temptation, but I didn’t, because we were always told we shouldn’t.

Philadelphia – August, 1970 Meanwhile, the party of the other four sannyäsés has already arrived at the Philadelphia temple, a three-story storefront on Lombard Street. 406

This is a small center with only four devotees, so the sannyäsés’ presence more than doubles the enthusiasm of the devotees. Right after breakfast, everyone goes out to Broad and Chestnut for saìkértana, the place to be in Philadelphia. On Friday night they stay out late and do the movie lines on Chestnut Street. Daivisakti devé däsé: When Viñëujana Mahäräja came, I had never seen or heard anyone like him. In the middle of the night I would wake up and hear Viñëujana still singing within the ether. His harmonium playing and his singing was so transcendental that it would just stay in my mind, and even in the middle of the night I would hear him singing. It was so beautiful. He very deeply influenced me by his chanting then. I was realizing, even then, that this person, whoever he is, has some great mystical potency for chanting the Holy Name. It seems that he’s distributing this Holy Name even on the subtle platform over and beyond the chanting that we hear when we go out on saìkértana. Subala had written to Prabhupäda that I had given my life savings of two hundred dollars. I also wrote a letter to Prabhupäda thanking him for sending these four sannyäsés because they are enlivening the devotees so much with their saìkértana. A few days later we got this message from Los Angeles that Çréla Prabhupäda was not initiating anymore. I was completely shattered! But a week later a letter came back from Çréla Prabhupäda, and he initiated me through the mail. I got the letter when the sannyasis were at the temple, and I immediately brought them the letter and showed it to them, and they congratulated me. Lambhodara: I was very influenced in those days by Subala, the temple president. I was associating with devotees and coming after school. I would leave school and ride the bus down to meet the kirtan party and chant for an hour or two before I’d head home. I was coming on a regular basis at that time. I would come to kirtan after school almost every day. My parents and I had finally made peace about it. Therefore, I could come and spend Saturday and Sunday at the temple. 407

So I spent a weekend at the temple, and there were the Swamis. And among them was Viñëujana Mahäräja. He was the most powerful. He had a big influence on my actually deciding to try and become a devotee. Viñëujana had shakti, he had power. The others glowed, too. I remember Brahmänanda, in particular, also had a presence and an energy, but he didn’t have that expression of emotion and love that Viñëujana had. That was inspiring because many of the other devotees around me were stiff and formal. This was the first time there was new blood coming through. They had taken that next step. They had become Swami and taken those vows. To be able to do that was very impressive to me. I remember Viñëujana, in particular, as really having shakti. His face was bright; his glow was vivid. What had transpired had real meaning and had moved him. Another thing that drew me in about Viñëujana was the way he would just open up and pour his heart out. Because if you showed emotion, it was sometimes disturbing to other devotees. And yet he had emotion. I was very impressed by that. I remember having gotten off school and heading down for kirtan. I could hear the devotees and they were ecstatic. The kirtan was hot that day. I was hurrying down the street in downtown Philadelphia: It’s crowded, and I’m weaving my way through people. Viñëujana spots me and just yells, “Haribol!” and starts going into a mad dance and comes over and gives me a big hug. We jump up and down and chant Hare Kåñëa for an hour on the corner of Broad and Chestnut. Whenever he sang and played, I would sit by him and chant. I was impressed by his musical talents, by his true belief, and mostly by his power. He glowed. When you’re becoming involved with something like this, the guru always has that for you. But when you see that he imparts it to the other disciples, then it’s a really important thing. And of the four I remember that with him. He was very powerful. It was hard for me because I was one of maybe ten black devotees at that time in the whole world. So coming from a Black background, when I sang and led kirtans, it was just emotional. That’s what the mantra did for me. I was oftentimes harassed about singing that way or dancing that way. Part of what encouraged that in me was Viñëujana. He was that way, but no one could criticize him. He was 408

like Lord Caitanya, like a madman. I remember him as being about 6’3”, with a large forehead. If anyone in the movement looked like Lord Caitanya, and I know how that sounds, but he did. On Saturday afternoon the devotees of the Philadelphia temple drive up to Manhattan to join the New York devotees for a mahä-saìkértanayajïa in Times Square. With the increase of devotees and Viñëujana Swami leading the kirtan, there is also an increase in ecstasy. Daivisakti devé däsé: During those kirtans I saw for the first time the ecstasy that Caitanya Mahäprabhu must have experienced in His mahä-saìkértana. Because the looks of ecstasy that Viñëujana Swami had on those saìkértanas cannot be described. It just looked exactly what mahäbhäva must look like when someone is experiencing that. It was just so ecstatic with so many devotees chanting, so many musical instruments, and so many people watching. There were hundreds of people because the saìkértana was just so fantastic. While in Philadelphia, Gargamuni Swami writes to Madhudviña Mahäräja in Japan that he and Brahmänanda are now strictly following Prabhupäda’s program and they feel a lot better about it. Çréla Prabhupäda is in great anxiety about the two brothers, having not heard from them for almost a month. Madhudviña, therefore, decides to show Prabhupäda the letter. Prabhupäda immediately sends an enthusiastic reply. Çréman Madhudviña Mahäräja has given me to read your letter dated 16th August, 1970, addressed to him. I have gone through the letter carefully and it gives me a great pleasure. I am so glad to learn that both of you are now chanting 16 rounds or more regularly and murmuring the Gayatri mantras regularly. Please continue this habit without fail. I am very glad to note that you are now realizing that without executing the regular routine work of spiritual life nobody can grow spiritual strength and without spiritual strength nobody can preach the Kåñëa Consciousness Movement. Both of you are my great hopes. You have done great service to the cause of the Society and I always consider you as two strongest pillars of the Society. Çréman Brahmänanda Swami Mahäräja joined me in my apartment in New 409

York sometimes in 1966, and since then he is working so hard for upliftment of our activities and later on you also joined to help the Movement so strenuously. So your service to Kåñëa in this connection will never go in vain even though accidentally something contrary has been done. So far I am concerned, I am the same spiritual father and guide of both of you, and I have prayed all along to Kåñëa for bringing you back to your good conscience. I hope Kåñëa is already helping you, sitting in your heart, and thus you are executing the regulative principles. We have a great task before us to preach this Kåñëa consciousness all over the world. I have given you all the sannyas order with a great hope that in future you will all work for me. I came to your country to execute the mission of my Spiritual Master at a very old age, and by the Grace of my Spiritual Master within four or five years, with your cooperation, we have expanded beyond expectation. Now if all you sannyasis work with the same zeal and enthusiasm and if each of you establish another set of 30 to 40 branches with necessary influx of devotees, then I am sure our Kåñëa Consciousness Movement will prove a solid fact throughout the whole world, and for this purpose you have to gather sufficiently spiritual strength. There is a statement in the Caitanya-caritamrta that without being empowered by Kåñëa nobody can preach the glories of His Holy Name, and the only means for acquiring this spiritual strength is to abide by the orders of the Spiritual Master. That is the verdict of all Scriptures. I hope in the New Våndävana meeting you will all formulate a solid program for advancing this Kåñëa Consciousness Movement all over the world. Letter to Gargamuni Maharaja, August 23, 1970

A big festival has been organized in New Våndävana—the first movement-wide observance of Janmäñöamé. Devotees from all over America and Canada will attend. No one has any idea that it is destined to become an infamous event in ISKCON history.

New Våndävana – August, 1970 The Philadelphia devotees drive up in their van, accompanied by the four sannyäsés. Arriving in New Våndävana, everybody has to get out of their vehicle and walk because there are no roads. There has been a lot 410

of rain and devotees have to trudge up through the mud to a little old farmhouse at the top of the hill. There are crowds of devotees as more than three hundred have come here for the event. The sannyäsés have been receiving royal treatment from all the temples, even being served on silver dishes, but this is New Våndävana. Hayagréva puts them in a little geodesic dome made of plywood in which they can’t even stand up. He also orders that they be served on paper plates. Some devotees are horrified at this suggestion, but Hayagréva is in charge. The mood in New Våndävana seems strange to some of the city devotees. They have difficulty relating to the laid-back farm mood, which lacks the strong saìkértana preaching atmosphere so prevalent in the city temples. But everybody is happy meeting so many of the other devotees from around the movement for the first time. Most of the devotees are still expecting Çréla Prabhupäda to come as it is not common knowledge that Prabhupäda has left for Japan. So the next morning, when the news is announced that Prabhupäda is not coming, many devotees are disappointed. At this point the four sannyäsés come before the devotees and take their seats at the front of the temple. As the spokesman, Brahmänanda begins his explanation of why Çréla Prabhupäda is not coming. Prabhupäda has left for India, via Japan, with a small party because he is upset and disturbed. He no longer wants to stay in America because offenses have been made and his position has been minimized. With the intention to maximize Çréla Prabhupäda’s position, Brahmänanda weaves his conception that Prabhupäda has left ISKCON and has withdrawn his mercy from the Society because his disciples have not recognized his true position. Satadhanya: When the sannyäsés first came, of course, it was impressive. But then they had a meeting with all the devotees in the temple, and Brahmänanda gave a talk which was very heavy. He gave the example that in India the chemists have a big bottle of colored water in the window—this was show bottle. He gave that example. He said that our devotion and our being devotees is like that. It’s all show 411

bottle. Satyabhama devé däsé: Because we weren’t worshipping him enough, and because of our sins and our offenses, Prabhupäda was leaving. He’s sick because of our impurities and our offenses. They had this whole philosophy, and they would hold hours and hours of classes. The first day or two was this guilt trip that we’re killing Prabhupäda, and he’s leaving because of our offenses. Satadhanya: Then he got into the whole thing about our misinterpretation of Çréla Prabhupäda and the idea that Prabhupäda was something more, on the level of God—not just spiritual master. I remember everyone had Nectar of Devotion open at Chapter 18, which talked about shadow attachment, because that was their main argument. Whatever we have developed up to now, it’s not actually that we are devotees. In fact, they said that we’re demons. They quoted from that page and everyone had their books open to that, wherein it talked about shadow attachment, which can also dissipate like the waning moon. Daivisakti devé däsé: They were all sitting there with their daëòas and talking together. The whole mood was really strange. I just remember one of them made this announcement, that the reason Prabhupäda hasn’t come is because Prabhupäda is non-different than Kåñëa. We all know, we sing every morning the spiritual master and the Lord are non-different, säkñäd-dharitvena samasta-çästrair, and because of our offensive mentality, Prabhupäda has chosen not to come in our presence. Abhiräma: These classes would last five, six, and seven hours. Brahmänanda was going through the whole thing, gradually unraveling what was in his heart. At the same time he was quoting verses. Gargamuni, Subala, and Viñëujana would join in from time to time to endorse the direction he was going, trying to convince us all of the revelation that they had. Çréla Prabhupäda was leaving because he 412

was disappointed in us, because we hadn’t realized the significance of the spiritual master. Brahmänanda built everything up to how we had not appreciated who the spiritual master is, how important he is, what he is, and finally he made a very dramatic pause and said, “He is God.” I heard him say it, and I can remember it to this day. Brahmänanda: Finally, at one open session during the impromptu New Våndävana meetings, one devotee challenged me by asking if Çréla Prabhupäda was so great as to be Kåñëa. “Is Çréla Prabhupäda Kåñëa?” Silence fell over everyone; it was a tense moment. If I answered in the negative, then my mission to convince the devotees to maximize Çréla Prabhupäda would have been defeated. I had to answer the affirmative. Arguments broke out; and the atmosphere of the festival was permeated with suspicion and doubt. For the first time, there was a serious crack in our brotherhood. The arguments soon erupt into anger and recrimination. The sannyäsés are now defending the position that Prabhupäda is God. “We don’t understand Prabhupäda’s real position, that actually he is Kåñëa. The scriptures say the spiritual master is as good as God. You see? He is God. It says right here, he is God.” Everyone is so upset that it isn’t a festival anymore. Rather, it has become a very depressing gathering. Dämodara däsa: There were heavy, intensive preaching sessions and everybody was supposed to go. People were exhausted and nodding out, and getting only three hours of sleep at night, discussing all these issues. It went on for days, and it was heavy. They were essentially saying Prabhupäda is Kåñëa. We didn’t want to say that Prabhupäda was any less than what he really was, and here are these new authorities, the sannyäsés, saying that he was Kåñëa. So we didn’t want to contradict them, and yet there was a funny feeling going on. Abhiräma: The lectures had been going on for so long, and we were so hypnotized by the drone of the voice just going on and on and on, that we were just unable to respond. We didn’t realize it was wrong. I 413

don’t think any of us really heard it or understood it in the way that it sounds to an objective listener. We kind of understood what he meant, because I don’t think he meant it exactly in a mäyävädé way. Satyabhama devé däsé: The GBC kept meeting and discussing and trying to figure out what was going on. Because it felt really weird, really off, but nobody knew the philosophy well enough, except Hayagréva, who had done all the editing of the books. Rupanuga was baffled. Hayagréva was the only one who had them pegged. He was unequivocal. His final analysis was, “They say Prabhupäda is God, and Prabhupäda is the spiritual master, and sannyäsés will become spiritual master. These are the sannyäsés, the leaders of the movement, the future spiritual masters. So they’re going to be God. And that’s what this is all about.” Prabhupäda had sent out a circular letter from Japan to all the GBC men requesting them to work cooperatively and take up the responsibility of management. So before the New Våndävana festival, the GBC had met together to discuss the contamination that had caused Çréla Prabhupäda to leave America. But even after having their meeting, they still have no idea how to deal with the present situation and are helpless to solve the problem. Most of the devotees are helpless to solve the problem either by philosophical understanding or by scriptural reference. Fortunately, some people don’t even know enough to get upset about it, but most devotees are very disturbed. Due to the philosophical disruption, many new bhaktas, who have never even seen Prabhupäda, are shattered and leave. At least fifty begin disappearing into the woods. Palika is in charge of cooking for all the devotees, but she has difficulty finding anybody to help her in the kitchen. As the lectures continue on and on, the skeleton kitchen crew avoid further confrontation because they are busy cutting potatoes. Although many of the leaders are bewildered by the points the sannyäsés are making, devotees who have been reading the books and paying attention to Prabhupäda’s classes know that the new philosophy 414

is all wrong. Conversely, those who are bewildered believe that the sannyäsés have a right to voice their opinion. It’s the American way. Labangalatika devé däsé: It was Janmäñöamé, and instead of glorifying Kåñëa they were all giving these very heavy speeches about how you had to surrender to Çréla Prabhupäda because he was God, and if you didn’t chant properly, you shouldn’t chant at all. A lot of new devotees left saying, “I can’t do this.” I remember Viñëujana speaking, because he was the most eloquent speaker, and I was a little upset about that. I complained a bit, and someone said, “Oh, let them speak, they have a right to say what they want to say.” I just thought this is Janmäñöamé and it’s not very exciting. It was a very negative experience—like a cloud came over everything. Because the preaching was wrong, it was very depressing. I remember being very depressed from that time on for a couple of years. It took a while to get out of it. Anaìga-maïjaré devé däsé: It was a heavy time. All those sannyäsés had a problem with the philosophy. Brahmänanda was talking like that, and actually Viñëujana was too. He kind of got a little heavy on it also, and I was surprised. He quoted some verse from Bhagavadgétä, and even though I was a new devotee, I could tell it was not right. I remember some old devotees were crying, some were upset, some were bewildered. A few devotees tried to challenge, but they were so powerful, they wouldn’t let anyone talk hardly. Later on in the brahmacäriné ashram, Palika and the older women were discussing it. I remember I ended up preaching to them that Prabhupäda said this, and he always said this, so how can you think something else? And they all accepted. Then Palika went on elaborating and we all felt better. Toñaëa Kåñëa: I remember Gargamuni preaching to his little group of devotees. I said, “Our philosophy is acintya-bhedäbheda-tattva— simultaneously one and different.” Then I left. Later I was speaking to one GBC man and brought up the philosophical point with him. 415

The man replied, “Yes, our philosophy is simultaneously one and different, but why are you stressing the difference?” At this point I was so disgusted that I left New Våndävana and went back to New York. Satadhanya: I remember Rupanuga saying to another devotee that they were going to have to read all the books again. They meant it in terms of re-absorbing all the knowledge so they could come to the same conclusion as the four sannyäsés! Brahmänanda was the loudest. He was the spokesman, but they were all talking it up. At one point I walked over to Viñëujana Swami because he was the quietest of the bunch, and I asked him, “Mahäräja, I don’t know much philosophy, but one thing I want to ask you. If Prabhupäda is God, does that mean that he’s the supersoul in everyone’s heart? Is that what you’re trying to say?” I could understand something was a little funny, but I didn’t have the status, nor the capacity, to take it on. He said, “No. I don’t remember ever reading anything like that.” So the whole thing was funny. I was not a seasoned devotee at the time. They were big guys physically, and being sannyäsés, they were just so heavy that no one was really willing to take them on except Hayagréva and Satsvarüpa. It was a heavy thing, a very critical incident. Revaténandana: Viñëujana was taken over by the whole thing. He wasn’t saying much but he was going along with them. He wasn’t going along with anybody else. I don’t think Viñëujana ever realized that he was a conspirator. I think they were using him to lead the kirtans just like usual. They were pushing this strange philosophy on us that they had worked out. They got real crazy. They weren’t eating or sleeping; they were talking all the time building up their own thing, and they went overboard on it to the point where they had to be stopped. Everybody was upset because we knew they had gone off philosophically. The sessions soon become so emotional that they spill outside the temple room, where each sannyäsé has his own little group of devotees to 416

preach to. Practically the whole movement is there for Janmäñöamé, and devotees quickly become divided into two camps—Prabhupäda is God, Prabhupäda is not God. Bhagavan and Rupanuga, two of the new GBC men, are unable to defeat the sannyäsés but promise to get to the bottom of it. “Don’t worry. We’re contacting Çréla Prabhupäda immediately. We’ll have his answer for all of this within a very short time. Let’s wait to see what Prabhupäda says.” Other devotees continue to arrive in New Våndävana, expecting a wonderful Janmäñöamé festival. All at once, they are right in the middle of a huge controversy, coming face to face with the conflict and confusion of the gathering. Suresvara: The first thing I saw getting out of the van was Brahmänanda jacking this guy up against a wall and telling him, “Prabhupäda has left the country because you have failed to recognize that he is God.” I didn’t know what was going on. Viñëujana was playing the harmonium in a very melancholy way. Finally, he was saying to the devotees that there is no use chanting any more. He felt that Prabhupäda had left and we are all just dead. Sujana devé däsé: We were so neophyte that we didn’t know what to believe. Obviously, they were too. It was really confusing, and a lot of devotees were in tears, wondering what was going on. I wasn’t too much affected by it, because I missed most of the lectures because I had a small baby. Finally, on Janmäñöamé day, all the devotees more or less put their differences aside and come together to celebrate the appearance day of the Lord. Whether Prabhupäda is Kåñëa or not, still the observance of a fast and the reading of KÅÑËA book is mandatory. In the evening a projector is set up, and beautiful movies of Prabhupäda are shown. Hundreds of devotees sit to watch the films, which are able to create a unified mood of love for His Divine Grace. Daivisakti devé däsé: That was so wonderful. For me that was as good 417

as seeing Prabhupäda. I was outside of the philosophy because I was just so happy over the movie of Prabhupäda. But even in my naive condition, I knew that something really heavy philosophically was going on. I didn’t like the mood, how the four sannyäsés had changed once they got there. They weren’t doing kirtan anymore, just mumbling and grumbling together, and I saw them in a different way.

Tokyo, Japan – August, 1970 The last few months have been very trying for Prabhupäda due to the conspiracy and contamination in the movement. He hasn’t been able to eat or sleep normally, so he doesn’t look healthy. The distress shows on his face. On his arrival at the airport some devotees immediately notice that Prabhupäda doesn’t look the same. “Has he been sick?” they ask each other. No one has any idea what is happening in America except Sudama, the temple president. The devotees quickly discover, however, that something is grievously wrong. In an attempt to display his spiritual master prominently, Sudama had hung a large picture of Prabhupäda in the anteroom where visitors leave their coats and shoes. He had hoped to make a strong impression, as it would be the first thing people saw when they entered the temple. Unfortunately, the opposite effect is produced as Prabhupäda enters the building. Seeing the picture, he instantly comments, “The poison has spread to Japan. You have put your spiritual master in the shoe room. This is an offense.” At once, everyone feels like they’re walking on egg shells, afraid to say or do anything. On Vyasa Puja day nobody has any idea how to worship the spiritual master. Prabhupäda is shocked. He chastises Tamal Kåñëa, who had previously seen him perform Vyasa Puja for Çréla Bhaktisiddhänta in Los Angeles, but now has forgotten everything. In disgust he leaves the temple. Devotees beg him for a second chance, and he agrees to teach them again how to do Vyasa Puja. Madhudviña Swami: We didn’t know how to celebrate Vyasa Puja. We had no garlands, no flowers, no homages were written, and the 418

feast was not ready. Çréla Prabhupäda was furious. He got up and walked out the door. Later that day he called us over to his apartment and taught us how to celebrate Vyasa Puja. So the next day we celebrated it the way he wanted us to do it. Bhürijana: Prabhupäda even specified the order in which the devotees should approach him to make their flower offerings: first sannyäsés, then gåhastha men with their wives, then brahmacärés. The GBC men from New Våndävana finally succeed in reaching His Divine Grace by phone. When Prabhupäda hears about the offensive philosophy being preached in New Våndävana, he immediately clears away the fog and denounces it for what it is: mäyäväda philosophy. Madhudviña Swami: In Japan, Prabhupäda said after the New Våndävana revelations, “Now it has all come out. They have revealed themselves. They have committed the greatest offense. There is only one thing worse than underestimating the guru—overestimating the guru. They have said I am God. Therefore, if I am God, they also can become God. This is impersonalism.” Hayagréva was the only one who protested. He was the most intelligent amongst us all. We were totally insecure at that point. We didn’t know whether we were implicated too. Everybody was scratching their heads about Viñëujana. How was he involved? We all knew about Gargamuni and Brahmänanda, but Viñëujana was everybody’s Gandharva. Everyone felt implicated because, “If Viñëujana is implicated, I must be guilty too.” After speaking to Prabhupäda on the phone, Rupanuga, one of the GBC men, triumphantly announces to the devotees in New Våndävana that the sannyäsés have been speaking nonsense and nobody should listen to them. “Prabhupäda has assured us that he is Kåñëa’s dear servitor and all of us are also his dear servants.” By Kåñëa’s mercy everything is resolved by the phone call. The incident had been building to a head for more than two months, and this is the climax. In his subsequent letters, Çréla Prabhupäda’s response to the New Våndävana incident is to emphasize, more than ever, the 419

chanting of sixteen rounds, the following of the regulative principles, and a strong morning program to cure the disease that infected the Society. Yes, this attitude of surrendering to the Spiritual Master is the best qualification of spreading this movement of Lord Caitanya. That is the Vedic way. One should have unflinching faith in Kåñëa and similarly in the Spiritual Master. That is the way of understanding the secret of Kåñëa consciousness. Unfortunately, attempt has been made lately in our Society to shake this formula. This mischievous attempt has done a great harm, but if you the members of the Governing Body Commission can rectify this mischievous attempt, then still there is hope of making our progress uninterruptedly. I hope Kåñëa will help us. ...Canakya Pandit says that if there is one tree in the forest producing nice aromatic flower, that one tree can glorify the whole forest by the flavor of its flower. Similarly if there is one tree in whose cavity there is a little fire, that one tree can burn into ashes the whole forest. So this simile is applicable anywhere. In a family if there is one good boy, he can glorify the whole family, and similarly if there is bad boy, he can burn the whole family into ashes. Similarly, in this institution if there is a bad disciple, he can burn the whole institution into ashes. The Governing Body Commission’s duty is therefore to see that every member is following the rules and regulations and chanting sixteen rounds regularly on the beads. I hope the GBC in cooperation with the sannyasis in their touring program will be able to keep vigilance systematically in order to keep the Society as pure as possible. Letter to Bali Mardana, August 25, 1970

Although the issue is now resolved, both the intensity of it all and the after-effects prove to be quite devastating for some devotees. After Vyasa Puja day everybody leaves New Våndävana. For the leaders, and most of the devotees, the issue has been resolved. But some devotees have already left New Våndävana before Rupanuga announces Prabhupäda’s final decision. Those who left early are still not sure what to do now. Among those that have left are the Detroit devotees. They return with the four sannyäsés, who have elected to carry on their touring and preaching program. Everybody just 420

squeezes into the steel floor van and finds a place to sit on the cold metal floor. There is no discussion about the incident on the way back, because no one yet knows how upset Çréla Prabhupäda is nor of his swift decision in declaring that the sannyäsés’ preaching is bogus. No one is yet aware that something very major has just happened to the four sannyäsés. Abhiräma is the driver and he accepts that role without feeling that he has the right to make a friendship with the sannyäsés and discuss the issue. They are so much senior to the other devotees, and having just taken sannyäsa, they are considered almost like pure devotees. But the atmosphere is a little tense because a lot of ill feeling from New Våndävana still remains. The sannyäsés’ whole mood over Janmäñöamé was that something is really wrong in ISKCON, but no one in the van is aware of what it is that is so wrong.

Detroit – August, 1970 The van pulls up at 74 West Forest Street before evening. The sannyäsés are given Bhagavan’s room, the upstairs front bedroom of the house, where they immediately go to take rest. Bhagavan, the temple president and GBC man, has remained behind in New Våndävana. The next day after the morning program, the whole temple goes out for street saìkértana. Urukrama: We used to chant in front of the fountain in downtown Detroit. At noon all the office workers would come out and sit around the fountain. A crowd would usually gather around and Bhagavan would give a talk after the chanting. Even being a new devotee, I had gone out a number of times already and experienced the way the karmés ignore you as much as they possibly can. When Viñëujana Swami arrived, he came out in the van and he had his fingers taped with pennies. He started singing with the chanting party, and I was watching this man perform kirtan. He was bedazzling the entire crowd. They all gathered and were watching him. I’d never seen a crowd like this, at that place, so attracted. 421

Although it was a group kirtan, it was almost like a one man performance. He was jumping and chanting this fantastic kirtan, and when he stopped, the whole audience applauded. That was quite amazing. The one thing that really impressed me about Viñëujana Mahäräja was that he was always so absorbed. He was constantly chanting, and he had such a saintly figure about him. Late that night Bhagavan däsa arrives back at the temple. During Çrémad-Bhägavatam class the next morning, an argument suddenly erupts over the philosophical debate that took place in New Våndävana. After prasädam, Bhagavan asks the sannyäsés to stay in their room until he can get further instructions what to do with them. For the entire day they remain in their room while Bhagavan tries to contact Çréla Prabhupäda in Tokyo. Although Bhagavan is keyed into the controversy, he doesn’t fully realize the purport of the sannyäsés’ doctrine. But he does understand that there is a major problem, and that there is trouble afoot. When Prabhupäda is apprised of the situation in Detroit, he asks his two GBC representatives now in Japan how they intend to deal with the situation. Both leaders, Tamal Kåñëa and Sudama, respond that the four errant sannyäsés should be driven out of ISKCON. (Tamal Kåñëa Goswami, ISKCON Communications Journal, Vol. 5, No. 1, page 19) Prabhupäda accepts their decision and sends the message back that the four sannyäsés must leave the Society. They can no longer preach in any ISKCON temple. Rather, if they want to preach, they can open up their own centers. The temple authorities decide to wait until next morning before asking the sannyäsés to go. Prabhupäda’s decision is swift and final. The fog lifts for the temple devotees, while the sannyäsés remain bewildered, imprisoned in their room like convicts under house arrest. The next morning the sannyäsés have a separate maìgala-ärati in their room. Bhagavan sits with them and explains the situation. Hearing the decision coming from Çréla Prabhupäda, the sannyäsés are dumbstruck. In a state of shock, they gather their belongings and quietly leave. 422

The Detroit devotees watch the sannyäsés trudge out of the temple and down the street, daëòas in hand. Prabhupäda has given the command. They are all prominent persons in the society, even more so since taking sannyäsa, and Prabhupäda wants to make a very strong statement about the mäyävädi tendency for all time. The decision is a complete rejection of their philosophical stance, an objection to their one-sided over-emphasis, which sets the groundwork for total corruption of the Vaiñëava philosophy. No one questions the decision or has a problem with the sannyäsés leaving the movement. They have to leave. It’s what has to be done. After the sannyäsés are gone, Bhagavan calls for an iñöagoñöhé to go over the whole problem. During the discussion, Ishan and his wife, Vibhavati, become very affected by the philosophical issues raised. They voice a strong argument against Bhagavan, countering that, in fact, Çréla Prabhupäda is God. This is exactly the outcome Prabhupäda had been so worried he would have to face in the aftermath. Abhiräma: This was the very effect, I believe, that Prabhupäda was concerned might happen, and it manifested in Ishan. He really went bananas. From that we could see that it became a point of departure for him, which separated him so far philosophically from us that it was fratricidal war, practically. The argument got so heated between him and Bhagavan, that we literally picked him up, four of us, on our shoulders, and we carried him outside the temple and set him out on the sidewalk. He was eccentric, and this was the type of thing that could put him over the edge. So it immediately started tremendous problems. I could understand we were dealing with a very dangerous subject here, from that experience. As Ishan is being escorted out the door, the four sannyäsés walk the city streets, dazed and confused. They have been cut adrift, all alone in the world with no money, no friends, no family. Their only belongings are a few books, their sannyäsé cloth, and daëòas. In a state of shock, they realize that they have committed some great offense at the lotus feet of their spiritual master. Although they have been ostracized from the association of the other Vaiñëavas, they still think of themselves as 423

Vaiñëavas. Knowing that a sannyäsé must be austere and totally dependent on the mercy of Kåñëa, they resolve to walk the distance to Ann Arbor, a University town sixty miles northwest of Detroit. Prabhupäda had said that the sannyäsés must travel and preach. “Go out and preach and be purified. Do not stay in the temples.” He did not excommunicate them but rather quarantined them from infecting the other disciples by barring their preaching in ISKCON temples. The news quickly spreads about the sannyäsés’ banishment from ISKCON. It is variously reported that Prabhupäda has rejected them because of their mäyäväda preaching and they are now excommunicated. No one is upset about their expulsion, and life in the temples goes on as normal. In New Dwaraka, however, the devotees are stunned to hear the news. Riktananda: When it subsequently came out, Prabhupäda said there was a conspiracy to displace him. I was shocked: my Viñëujana is a part of this? I could see maybe some of the others having a hand in this, because they had that New York sensibility, as it were. But Viñëujana? I was astonished to find out that he might have been part of some conspiracy. The scoop of the gossip caught him up in it, but he had to be convinced philosophically before he’d do anything. I knew the difference between viñëu-tattva and jéva-tattva from day one. Why couldn’t he? I wasn’t a scholar when I joined. I had to run off to the boiler room to read Teachings of Lord Caitanya. How could he buy any of that philosophy? Åñabhadeva: I was a little confused when I first heard it, but my feelings for Viñëujana were so strong about his sincerity. Viñëujana was a person who was always right there with us as an equal, more of a medium of power rather than someone who wanted to hold it and execute it from a holding position. He was much different. So I remember thinking at the time that somehow Viñëujana was influenced and implicated by association of the others. I couldn’t think that he would be anything but innocent.

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Dänavér: It was so confusing. Some of the devotees were crying, “Prabhupäda has taken his mercy away, and now we have no mercy.” That’s how it was coming back to us. Then we heard that Prabhupäda was leaving for India and may never come back. That was hard to take. We didn’t know how to deal with that. Because we were chanting, everything just went on as usual. The programs were so well established. Viñëujana had so strongly established that saìkértana party. When you do eight hours of kirtan every day, plus morning and evening äratis, you can more or less stand anything that goes on. We heard these strange things, like they had been ousted from the Society. It was a shock. We couldn’t understand it. It was incomprehensible, but somehow or other we just kept going on, because what else could we do? Even though some were saying that Prabhupäda had taken his mercy away, we didn’t really feel that because we felt Prabhupäda’s mercy. It didn’t make sense, so we just went on. Revaténandana: Prabhupäda specifically said, “By making them take sannyäsa, I am stopping their politicking by forcing them to preach. They must now travel, and they cannot stay in one place to set up a power base. So I am saving them by forcing them to preach.” He was very much into this idea that there was a conspiracy. He lumped Viñëujana and Devananda in with it. Devananda was very upset at being considered to be a conspirator. He was a very good friend of mine. He didn’t feel like he was involved in anything, and I don’t think Viñëujana did either. I’m not even sure if what Prabhupäda called a conspiracy was formed up as such in the minds of Gargamuni and Brahmänanda. They were really happy people, always smiling and joking, although they were a little heavy-handed. They were totally absorbed in wielding power and authority—what we call pratiñöhä. That’s what they had a bad case of. That’s when the devotee horse trading started, “I’ll swap you two medium collectors for one big collector.” They were already doing that. Brahmänanda was in New York, and they were always on the phone back and forth. 425

Bahuläçva: At the time, Gargamuni and Brahmänanda had some strange ideas about somehow isolating Prabhupäda from the rest of the devotees. I think it came from some necessity in their personalities for control. They were very restrictive about who they would let in to see Prabhupäda. Somehow, because Viñëujana was saìkértana leader here, because he was part of the management, he became guilty of this whole thing by association with them. Although that was never the behavioral trait of Viñëujana. He was the furthest personality from politics. I believe that Prabhupäda thought that Gargamuni and Brahmänanda couldn’t survive sannyäsa by themselves, and so he told Viñëujana and Subala that they also had to go, just to give them some good association. Subala was a very nice devotee too, and I personally liked him very much, but he was a bit more aloof from things. He was a little scholarly so you might not have warmed up to him if you weren’t also scholarly. But everyone warmed up to Viñëujana. I don’t know any devotee that I’ve ever met that ever had anything other than the most loving feelings and praise for Viñëujana. Gargamuni and Brahmänanda were not actually very strict about following the program. You wouldn’t see them chanting japa in the temple with everyone. Viñëujana was always there leading the programs. He was the driving force. He was the one who woke you up in the morning, led maìgala-ärati, and had the whole temple in ecstasy when he was leading. It was just wonderful. I became bewildered by that whole New Våndävana episode. I left the temple after that occurred, because I didn’t have enough knowledge on my own. There was more of a reliance on authority figures. These were the four guys who were telling me what to do, and now they were talking complete nonsense. Ujjvala devé däsé: Later on I came to know the real truth and realized how things are hidden from the devotees. Viñëujana was influenced by them. He was easily influenced because he was a good boy, an innocent boy. I found out there was too much politics involved, and that’s why Prabhupäda made sannyäsés to go out and preach. Later, a letter was circulated to devotees, we got it in LA, about the spiritual 426

master being worshipped like God, but not as God. Mohanänanda: After New Våndävana I couldn’t believe it. I was absolutely astonished. I knew that something had been fabricated. I was told that Viñëujana was part of some plot to overthrow Prabhupäda, but never believed it; never for one second. Narada Muni: It’s hard for me to reconcile that there was motivation by Viñëujana. I think that he probably got influenced by the others, who were older devotees. Whatever it was, he took it very seriously. He didn’t discuss it later on because there was no point to. Everything had been rectified, service was going on. Whatever little fault was there didn’t compare with the ocean of faults that I had, compared to him. Prabhupäda said right in front of us that Viñëujana came with the specific mission to enliven the devotees. Prabhupada also wrote a letter to Viñëujana Mahäräja like that. I remember because I saw the letter: “Your mission is to travel and enliven the devotees because that is what you are best at.”

Twelfth Wave – The Silver Spoon

The association of devotees is the only solace for our existence. Letter to Yadunandana, March 26, 1968

Ann Arbor – September, 1970 An exhibit of the arts and crafts of India are a feature at the University of Michigan as students return after summer break for the fall semester. The University President and his wife have arranged the exhibition, being interested in Eastern culture and traditions. They have a large garden, and the wife is friendly with the gardener, a young man of nineteen, just newly married. One day she suggests that the young 427

couple visit the campus Museum to see the India exhibit, knowing that they follow the transcendental meditation of an Indian yogi. The next afternoon the gardener and his wife visit the Museum. There are many interesting artifacts, sculptures, and brassware on display. One area is full of paintings, and these are the most attractive to the young couple. In particular, they are captivated by a beautiful Rajastani painting of a bluish young man expanded many times, dancing with various ladies. The caption reads: “Lord Kåñëa enjoying with milkmaids in Heaven.” Indradyumna: I couldn’t figure this out. There was a black security guard there, so being only an innocent kid of nineteen, I asked him, “Could you explain this painting?” He didn’t know anything about it because he was just a guard there, but he looked at the painting and said, “This be a paintin’ of Kåñëa. This be their God. If this be God, He sure is having a fine time up there in Heaven with all them ladies.” He said it in a funny way, as a joke, but I didn’t laugh. I thought, there’s something about this painting that’s captivating. If this is what God does, it’s a wonderful concept. God is the enjoyer, enjoying with the people. This is fascinating. I asked, “Is there anyone who can tell me more about this painting?” “No,” he said, “but you gotta get out now. It be time to close.” “Close? No, I want to know more about this painting. I want to know what’s going on. Can you tell me? I’ve been searching for this type of thing.” “No, you get out now, boy, you get out.” He hurried us out and locked the door. I was thinking, Kåñëa? I’ve never heard of Kåñëa. As the couple walk out the Museum door they hear a unique sound on the street, “Ching ching ching, ching ching ching...” “What’s that?” He looks around, “That beautiful sound?” “I don’t know,“ his wife replies. “It’s very rhythmic. Maybe something is happening in the park. Let’s follow that sound.” As they walk towards the park, they can hear it 428

better. “Ching ching ching, ching ching ching...” Turning the corner they suddenly come onto a spacious lawn and notice four effulgent personalities dressed in saffron with long staffs. “Hey, they’re American,” he says to his wife. “They’re dressed like Indian monks but they’re not Indian. It’s amazing. They’re so beautiful.” It’s the four sannyäsés. Viñëujana Mahäräja is leading a kirtan with only a pair of kartäls. As the day is quite hot, he only has his sannyäsé top piece on with his dhoti. About forty students and a professor or two have gathered round. The couple are drawn like a magnet to that kirtan. Indradyumna: Viñëujana was singing like an angel. Others were attracted too, but many were coming just to make fun. Ann Arbor is an intellectual school, so they’re a bit puffed up. Everyone was looking, but I went right into the crowd and just stood there in amazement, watching Viñëujana lead this ecstatic kirtan. After half an hour it just ended, and he went, “jaya oà viñëupäda paramahaàsa parivräjakäcärya añöottara-çata çré-çrémad bhaktivedanta swami çréla prabhupäda ki jaya!” Kripamayi devé däsé: All of a sudden the kirtan stopped and Viñëujana said, “I want to tell these people about Kåñëa,” and he just looked at us. He started to tell a little bit about the philosophy. As Mahäräja begins speaking about Kåñëa, the name suddenly clicks. Indradyumna turns to his wife and exclaims, “Kåñëa! That’s the beautiful bluish boy we saw in the painting, that the guard told us about. This is amazing. He’s talking about Kåñëa.” People start to drift away while others begin throwing a frisbee back and forth. But the young couple are transfixed. Finally they are the only ones left as everyone else has gone. Viñëujana looks at the couple and beckons them, “Come. Come sit down, and I’ll tell you about my spiritual master.” He says it with such confidence and such devotion that they are immediately attracted. “Your spiritual master?” They know what a spiritual master is. They’ve been to all those stuffy, dry meetings where a guru comes in 429

with his rap. But no guru has ever had the mood that they are experiencing now with this young American monk. They sit down as Mahäräja opens a book to show them a photo. “This is my spiritual master, A.C. Bhaktivedanta Swami Prabhupäda. He’s written this book, Isopanisad.” Viñëujana begins speaking about the philosophy, always weaving Prabhupäda in and out. He continues preaching to them for an hour. The couple are immediately attracted to Çréla Prabhupäda simply by hearing about him, because the potency is there. Other people come, sit down, and go away. Some challenge. But the young couple accepts whatever Mahäräja says because of the way he says it. All of a sudden, Subala Swami comes over, barefoot, and sits beside Indradyumna. “Hey, this monk said that you’re walking around America, but you don’t have any shoes.” “No,” Subala replies. “Kåñëa will provide.” The young man flashes back to the painting of Kåñëa dancing with the milkmaids. “The blue boy dancing with milkmaids in Heaven will provide shoes for you?” “Yes. Kåñëa provides.” “That’s incredible. I mean if you want some shoes, go buy some.” Subala Mahäräja shrugs his shoulders, “We don’t have any money.” “Wow. You guys are traveling around America, and you don’t have any money? Who takes care of you?” Viñëujana answers, “Kåñëa!” “So Kåñëa is just going to send you some shoes, right?” It’s a cynical comment. Viñëujana chuckles, “Yeah.” Everyone kind of laughs, but it’s an awkward moment. About five minutes later, a hippie comes walking by looking very uncomfortable. Seeing the devotee group, he sits down. “Man, these shoes,” he says. “I just bought ’em and they’re too small for me. Size nine. I take a size ten. Does anyone need a pair of size nine tennis shoes?” 430

Subala looks up, “I wear a size nine.” The hippie takes off his shoes and hands them over. With a big smile and twinkling eyes, Subala Swami says, “Just see how Kåñëa provides.” Indradyumna is deep in thought. That’s amazing! Kåñëa who dances with the milk maids, just gave some tennis shoes within five minutes to this monk. That’s enough for me. This is it. “You guys are far-out,” he says aloud. “Really far-out! My wife and I live in a building that’s going to be demolished next month—so everybody has left—but there’s plenty of room.” “It’s a beautiful building that’s only going to be torn down to build a parking lot,” Kripamayi adds. “Do you have any place to stay?” “Not really,” the sannyäsés answer. “Can you guys come spend the night?” Indradyumna offers. “I want to talk to you some more. This is a really amazing tradition you’re following. I’ve never heard anything about it.” “You can stay for two or three days,” Kripamayi suggests. The sannyäsés burst into laughter. “We’re only allowed to stay three days at any one place,” Gargamuni explains. “Our spiritual master has told us that we have to travel and preach.” Viñëujana turns to Brahmänanda. “Brahmänanda Mahäräja, shall we go and stay with this young man and his wife?” “Will there be some prasädam?” “What’s prasädam?” The young man is caught off-guard. Viñëujana explains, “That’s vegetarian food which is offered to Lord Kåñëa.” “Hey, we’re vegetarian. We also do meditation. We’re practicing Transcendental Meditation. You guys will have a good time with us.” Gargamuni chirps up, “Look, we can’t stay in the same room, you know.” “No. There’s an apartment next door. I have the key. The people just moved out. They were the last people in the building besides us. I’ll give you the key and you can stay with us.”

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“Well, do you have any money?” Viñëujana asks. “We’re hungry, and we can cook a nice feast for Kåñëa.” Indradyumna pulls out his paycheck. “I just got paid. You can use some of this.” Within a matter of moments they’re all squeezing into Indradyumna’s car. On the way, they cash the check and pull into a supermarket. Gargamuni takes a shopping cart and goes down one aisle, while Brahmänanda takes another cart down another aisle. Viñëujana and Subala also have shopping carts. They haven’t eaten for a long time, and they’re very hungry. As the young couple walk along with Viñëujana, they notice that he’s not buying any canned items. They always buy canned or frozen, but Viñëujana is taking everything fresh. “How are you going to cook? Anyone want Kellogg’s Corn Flakes or ice cream? How about chocolate?” “No, no. You can’t offer these things to Kåñëa,” Viñëujana explains. “We buy everything fresh, prepare it with love, and offer it with devotion to Kåñëa.” The sannyäsés fill up all their carts, and it costs a fortune. They’ve spent practically the whole pay check, but Indradyumna doesn’t care because he feels like he could give them anything they want. That’s sädhu-saìga, the potency of just a few moment’s association. Back at the apartment, Viñëujana takes charge of cooking the feast. Kripamayi devé däsé: They cleaned my kitchen before they cooked, and I felt terrible because I thought it was really clean. We didn’t know anything about cooking vegetarian food, so they showed us how to prepare prasädam. It was a wonderful experience having them cook. They were really happy that we were already vegetarians. They gave us so much knowledge about how to prepare food and why you offer it to Kåñëa. After waiting for two hours, Indradyumna is in anxiety. He hasn’t eaten since breakfast, and now it is five o’clock in the afternoon. He’s lost in his thoughts. God, someone takes two hours to cook? Why is he 432

taking so long? Not able to wait any longer, he strides resolutely into the kitchen. “No. You can’t come in,” Viñëujana Mahäräja exclaims. “You have to be trained.” “Trained?” Indradyumna is flabbergasted. “For what?” “The way we’re cooking. We’re not tasting it, we’re not even smelling it. We’re just cooking it for Kåñëa.” Mahäräja is in the middle of a banana chutney. “You’re cooking bananas?” The young man stares in amazement. As Viñëujana ushers him out of the kitchen, Indradyumna is caught in a duality because he’s attracted to learn how to cook, but he’s starving hungry. Finally, Viñëujana makes up an offering plate and brings it out to do the offering. “Come on, man.” Indradyumna is aghast. “There’s six of us, and you’ve got one plate!” “No, no, we’re going to offer this to Kåñëa.” Mahäräja clarifies his misconception. “Kåñëa? How long is it going to take?” Viñëujana explains the process of offering whatever you do, whatever you eat, whatever you give in charity, and whatever austerities you perform, to do it all as an offering to Kåñëa. As he speaks, Mahäräja takes out a picture of Kåñëa, a picture of Prabhupäda, and a silver spoon. Then he cleans a table, arranges the items carefully, and says, “Get some flowers.” Indradyumna: I never took orders from anybody. I had that mentality. In those days everyone was their own man. But when he said, “Get some flowers,” I ran outside, grabbed some flowers, and brought them back up. My wife washed them, put them in a vase, and brought them in submissively. I asked him, “What do I call you?” “Mahäräja,” he said. 433

“Mahäräja. Here’s some flowers.” He had some incense, and he made the offering. The air was permeated with devotion. We were transfixed. After the offering he took the plate back into the kitchen. “Now what’re you doing?” “Now we’re transferring the plate.” “Transferring the plate?” “After everything is cleaned, then we’ll honor prasädam.” Finally, we sat down and took prasädam. It was a wonderful feast. Viñëujana Swami served out by seniority. Before I’d even started my plate, Brahmänanda had already finished his first plate. By the time I finished my prasädam, he must have filled his plate four or five times. I remember marking how thin they were at that time. Afterwards we all sat back, but Viñëujana Mahäräja just kept preaching. I thought, this monk is always talking. He was the most vocal. Once in a while Brahmänanda or Gargamuni would say something. Subala hardly said anything at all. After a short rest, the sannyäsés want to have a kirtan. “You’re going to do that again? You already did that today.” Viñëujana smiles, “We’re always doing this chanting.” He is ever instructing, taking the time to explain things in a very attractive way. So they have another kirtan for an hour. By this time it’s getting late, and the couple are tired. “Okay, you guys. So my wife and I meditate. We get up at 6:30 in the morning and we meditate. I’ll wake you guys up and you can come in and do some of our meditation with us.” Viñëujana Mahäräja says, “We get up at 2:30.” “You get up at 2:30? What do you do?” “We chant prayers to Çréla Prabhupäda. We’ll wake you up.” Sure enough, the sannyäsés get up, take their showers, and knock on the couple’s door at about 3:30 in the morning. Indradyumna hears the knock and awakens startled. “Hey, what’s going on?” 434

“It’s the monks,” Kripamayi says half-asleep. “Remember? They’re going to come in. We’re going to have a program.” “Oh yeah. Meditation. We’re going to meditate.” They stumble out of bed and have a quick shower. Then they light their candle to meditate on the flame. Hearing that they are now up, Viñëujana knocks on the door and enters the room, first touching his daëòa to the floor. They are intrigued by this ritual. “What’re you doing?” “I’m a sannyäsé and this is a tridaëòa. This has been given to me by my spiritual master, Çréla Prabhupäda. It’s the sign of a renounced monk. I touch it to the floor for sanctification, because it’s an incarnation of Lord Vishnu.” Indradyumna is impressed. “I want to be like you.” Viñëujana simply smiles. Indradyumna: I was getting a deep feeling that I wanted to be like him. I wanted to have a daëòa, and travel and sanctify the ground like that, and speak about my spiritual master and Kåñëa. My wife didn’t say anything because we didn’t know anything about the philosophy. Then they did the gurvañöakam prayers. They were singing so sweetly. It was beautiful. We had class and breakfast. I said, “What’re you guys gonna do today? You can come work with me, mow the lawns or something.” “Well, we’re going to go back to the University and preach.” “Are you going to spend another night?” “Of course.” We got special mercy. Every day they’d come back and we’d have an evening program. I tried to invite my friends over, but nobody was really that interested. One night a few people came. It was kind of a philosophical debate. I was so much on the side of the sannyäsés. Viñëujana Mahäräja was so expert in defeating their arguments, I wanted to invite the whole city over. On the third night, I said to Mahäräja, “You’re a renounced monk, but you have a silver spoon.” I could see he was really attached to that silver spoon. “You’re not supposed to be so attached if you’re a 435

monk.” I was starting to learn a little philosophy. He said, “No. Prabhupäda has given it to me. This was the spoon used by Kartama-sayi, a special form of Lord Kåñëa, and Çréla Prabhupäda gave me the spoon. So I’m attached, but Kåñëa also, sometimes He gives, and sometimes He takes away our attachments accordingly. Sometimes He’ll give something to help us become attached to Him. Sometimes He’ll take something away so we become more renounced.” I couldn’t figure out what he was talking about, but it was getting late. I was thinking, He’ll give something to make us attached? We’re supposed to become renounced. Why would God give something to make us attached? With that in my mind I went to sleep. Early the next morning there is no knock on the door. Indradyumna wakes up suddenly. He looks at the clock, which stares back at him boldly. Five o’clock. He has become attached to the morning program, and he realizes the time has past. “What’s going on?” he says to Kripamayi. “They’re not coming in this morning?” “Maybe they’re tired,” she replies. “Let them sleep.” Indradyumna feels restless. “There’s something amiss here. They’re not coming in.” He gets out of bed and walks into the living room. A candle is burning on the table with the picture of Kåñëa, the picture of Prabhupäda, and the silver spoon of Kartama-sayi. Beside them is a note. Indradyumna: Immediately I knew what happened. I rushed past the table, opened their door and went into the room. They were gone. The whole room was empty, but it was very neat and clean like a last instruction. The tennis shoes weren’t there. They always left their shoes outside the door. I thought, they’ve gone, and I just broke down and cried. I was on the floor in that apartment crying. My wife heard me and called out. “Brian! What’s wrong? Why are you crying?” “They’ve gone.” “What?” “They’re gone.” 436

She said, “Nooo,” then she started crying too. We were both crying. We came back in the living room, and there were the beautiful pictures of Prabhupäda, of Kåñëa, and the silver spoon with a little note that read: naikatra priya-saàväsaù suhådäà citra-karmaëäm oghena vyühyamänänäà plavänäà srotaso yathä Many planks and sticks, unable to stay together, are carried away by the force of a river’s waves. Similarly, although we are intimately related with friends and family members, we are unable to stay together because of our varied past deeds and the waves of time. (ÇrémadBhägavatam 10.5.25) I’m leaving these pictures of Kåñëa and Prabhupäda so you can increase your devotion. I’m giving you the silver spoon so you’ll become attached to Kartama-sayi. I remembered what I was thinking while going to bed last night, how can Kåñëa give us something to make us attached, when we’re supposed to renounce? All of a sudden I knew. I was so attached to the sannyäsés, and they left me the silver spoon, which was part of how I came to Kåñëa consciousness. I became so attached to that spoon. We didn’t know you were supposed to have an altar, but that was like our sacred place, and we kept it very nicely and put flowers there. I didn’t know where they had gone. They didn’t even tell me there was a temple in Detroit. They never spoke about a worldwide movement, because at that time there was some controversy. They were having some difficulties, so they left without informing us there was a temple in Detroit or that there were temples anywhere in America. Kripamayi devé däsé: It seemed like they were there forever, even 437

though it was only three days. One of the nicest things was coming home and seeing their white tennis shoes outside the door of the apartment, knowing that they were there and that we were going to have the cooking of prasädam, the offering, and then a little lecture. It was such a wonderful feeling. But at the end coming home and finding no shoes at the door, that was such a lonely feeling. It was a very strange feeling because I felt that I had really found my soul mate when I met my husband, but in the absence of the four sannyäsés I felt a loneliness that I had thought I’d never feel again. We lived near the Ann Arbor arboretum, and I remember going on my bicycle to the arboretum and just crying. I couldn’t understand why I felt so horrible that they were gone. Viñëujana was definitely the most articulate. When he would speak, he was so charismatic and, it seemed, so in love with Kåñëa and Çréla Prabhupäda. He just transported you to wherever he was speaking about. I remember being so touched because he left that note for us with the verse about how we come together. It was so touching and so amazing, I remember just being in tears. The sannyäsés realized that Ann Arbor’s evening chill was winter’s warning. It would be far wiser to depend on Kåñëa’s mercy in the warmer climes of Florida. When a sympathetic student on campus offered them a lift to Kentucky, they had immediately accepted his offer and set out before dawn the next morning. By late afternoon the sannyäsés are dropped off at the intersection of Interstate 75 and the Daniel Boone Parkway, deep in the bluegrass state of Kentucky. Standing by the entry ramp with their sannyäsé robes fluttering in the breeze, daëòas in hand, they chant their rounds feelingly, holding out a thumb at every passing car hoping for a ride. Their only shelter is Kåñëa’s mercy. Soon a lone hippie comes down the road in his Volkswagen van, which is all painted up in psychedelic colors. When he pulls onto the shoulder and stops, the sannyäsés quickly run over. “Where ya headin’?” he inquires first. “Florida,” they chime in unison. 438

“Man, I’m headin’ straight to Miami. Hop in!” They quickly make themselves comfortable, thankful for Kåñëa’s timely arrangement.

Miami, Florida – September, 1970 Twenty-two hours later, the sannyäsés alight, tired and hungry, at a gas station in Coconut Grove, a Miami suburb where young people congregate during the winter months. With nowhere to stay, they are open to whatever place they can find to spend the night. Although the hippies sleep in Peacock Park, that scene is definitely not conducive for sannyäsés. They quickly discover one of the best places to spend the night is on a building site. Every evening they locate an unfinished house, and find a comfortable spot to spend the night. If the house already has the bathtubs in, that’s ideal for Brahmänanda, who prefers to sleep in the tub. Late one night, Brahmänanda is awakened by a blunt instrument poking him in the ribs. Brahmänanda: The police came and found me sleeping in this bathtub, and they were going to arrest me. I didn’t want to go to jail alone, and have the others wake up in the morning and find me missing and be all worried, so I showed the police where they were, too. The cops radio for another car. All four are taken in and detained for questioning. The officer on duty quickly discovers that they are intelligent and articulate. They’re not vagrants, although they are living like vagrants. None of them have any ID except Brahmänanda, who has a driver’s license. When he was in Tokyo negotiating with Dai Nippon for printing KÅÑËA book and Back to Godhead, he was driving around a lot so he had to apply for a Japanese driver’s license. When the Duty Officer asks to see his driver’s license, he pulls it out and there’s his picture with everything written in Japanese. The police are bewildered. They just can’t figure these guys out. 439

Finally, they decide not to put them in jail but to release them with a stern warning. “Stay out of trouble, and building sites.” The incident thoroughly upsets Subala Swami. This lifestyle is definitely not for him. He decides to part ways and hitchhikes up to Buffalo to take shelter of Rupanuga, the GBC man for the Northeast. The other three carry on without him, preferring to take shelter of Kåñëa, hoping to make amends with Çréla Prabhupäda by establishing a center in Florida. Acting on a tip, they find an occult bookstore and make friends with the kind-hearted woman running the shop. Sympathetic to their situation, she offers them a room in the back of the building. Encouraged by the studious atmosphere, they spend most of their days reading and studying Prabhupäda’s books. They become voracious readers because they want to be sure they have the philosophy down right. Gradually they begin to do programs in Peacock Park. Viñëujana starts with kirtan, Brahmänanda gives the lecture, and Gargamuni cooks whatever vegetables and rice they can get donated. After the program, they serve a feast to whomever attends. One evening they are extremely hungry, having had nothing to eat all day. As they walk along, they pass a church with the front doors open. Viñëujana Mahäräja goes inside, walks into a back room, and finds some fruit. He brings it out for the others to share. But somebody detects the theft, and within moments they are surrounded by a couple of squad cars, lights flashing and sirens blaring. Again they are taken downtown. After the cops finish checking them out, they’re released from custody. They have now become a joke down at headquarters. Gargamuni Swami decides to write Çréla Prabhupäda to inform him that they are trying to preach in Florida. He wants to know if they are allowed to have books and magazines to distribute in order to raise some money for their maintenance. Prabhupäda is now touring India with his World Sankirtan Party, while Tamal Kåñëa sits in Calcutta as ISKCON’s GBC man for India. 440

Hearing from his lost children, Prabhupäda, like the kind father, first contacts Rupanuga to supply whatever the sannyäsés need to carry on their preaching efforts. He then takes the opportunity to instruct Gargamuni in a lighter mood. I think you will remember that I called you not Gargamuni but Gargamoney. So whenever I required some money, I approached you and you were kind to pay me immediately. So please continue your capacity in this way to supply money to the Society. That will please Kåñëa. I am immediately in need of $250,000 somehow or other. Collect this money and both of you come here. We shall open a very gorgeous branch in Calcutta. Calcutta is my birthplace, so all of you as my disciples do something unique in Calcutta. That will be fitting service to your Spiritual Master. Letter to Gargamuni Maharaja, September 25, 1970

October, 1970 After receiving Prabhupäda’s letter, the three sannyäsés send a telegram back, apologizing for their indiscretion and begging to be accepted again under his shelter. They had been chastised, they had repented, and now they are trying to serve. Everyone has to be chastised by the spiritual master; it’s part of being a disciple. Because we’re not perfect, we need rectification. Appreciating their mood, Prabhupäda urges them to preach in different places rather than remain as a group. This is the meaning of sannyäsa—to travel extensively, open new centers and make new devotees. The three are unaware that Subala Swami has now gone to Amsterdam and is enlivening the devotees there. Rupanuga had written Prabhupäda that his confidence was restored in Subala during his stay in Buffalo, and apparently, Subala Mahäräja is now acknowledged back as an ISKCON sannyäsé. Gargamuni Mahäräja is shocked after receiving Prabhupäda’s last letter with the instruction to remit $250,000. He also can’t understand why he has been labeled a mäyävädé sannyäsé. In his own mind, he’s a devotee of Kåñëa. Prabhupäda’s reply to his query is direct and to the 441

point. In regards to why you have been branded as mayavadi sannyasi by society members, that is because you are identifying the Spiritual Master as God. We always represent ourselves as servant of God and you are preaching contrary. The Spiritual Master should be given respect of God, but that doesn’t mean he is God. That is mayavadi. You should always remember that the Spiritual Master is the representative of God and should be given the respect of God, but that doesn’t mean that he is God Himself! You can speak of the Spiritual Master as “servant God,” whereas Kåñëa is “master God.” I think this is sufficient to clear the idea. Regarding Swami Tirtha, this is just a rumor because in the past there were such symptoms. Now you should forget about the past, and go forward straight for preaching this Kåñëa consciousness movement. Before preaching of your Spiritual Master as God, you never consulted me whether it was right. This means you were inspired by some external influence. Subala said that it was a mystic influence. Why that was, wasn’t cleared up until now. That mystic influence was widely spread which I clearly saw in Honolulu, Tokyo, or in other words, wherever Brahmänanda went. Now we have to forget the past incidences and shall have to go forward with clear consciousness. Regarding punishment, there is no punishment upon you. Rather, there is reward. You have been awarded sannyas so you have the best opportunity to serve Kåñëa by preaching His glories. Why punishment? Before taking sannyas, I told you that you may remain a brahmacari because management in LA was with you. Now you have voluntarily taken sannyas. You may take advantage of this opportunity and preach this Kåñëa cult and expand missionary activities. Do it sincerely. For my disciples there is no punishment. There is no need for that. One who preaches Kåñëa consciousness is supposed to be glorious. Directly write me, and I will give you instructions how you can go on preaching. Letter to Gargamuni Maharaja, October 27, 1970

Because the sannyäsés had been so severely rebuked, they still feel discouraged even though Prabhupäda is encouraging them by directly guiding and instructing them from India. Gargamuni writes again requesting that more devotees be sent to help them open a center. But 442

Prabhupäda isn’t happy that they’re bunched up together. Rather they should go off on their own to preach in different areas. Why are you asking for more men to help you in Florida? As I created, so you must create others; that is parampara. You are already three; why do you need any more? And you are big three. You just try sincerely in your work and Kåñëa will bless you. You have written to say that a Kåñëa consciousness temple can be established in any place without any material qualification, and that is a fact! Wherever Hare Kåñëa Mantra is chanted, some words are spoken from one of our books, and prasädam is distributed, that is considered a temple. We have no need of any large buildings or palaces. We are simple. Our great acharyas in the past like the six Goswamis of Våndävana accepted dwellings under the trees. So we do not require any large buildings to do our preaching work. But if Kåñëa supplies them, we may also accept any nice facility which He provides, but we will strive to go on preaching under all circumstances. If it is not possible for you to collect large money for me, then don’t strain your brain; just go on preaching as you are doing. Yes, you are right, the supply of money will come by your preaching efforts. You can approach rich men and preach to them about our movement and its aims. You have got much money in your country, so there should be no difficulty in doing this. I think you and Viñëujana Swami should remain and open as many temples as you can, especially in Florida. I have asked Brahmänanda Swami to join me because I think he is feeling in too much despair, so as soon as he is able, he can join me. In writing this letter to you, I think I have answered Viñëujana Swami’s points that he has written in his letter. Letter to Gargamuni Maharaja, November 4, 1970

Nevertheless, Prabhupäda requests the GBC, “Give them each one brahmacäré assistant and send them out to open up new branches.” Rupanuga arranges for Bhagavat, Çrénath, and Gopinath to go down to Coconut Grove as assistants for Brahmänanda Swami, Viñëujana Swami, and Gargamuni Swami respectively. Arriving in Miami, they meet the sannyäsés in their little room at the back of the bookstore, carrying the message that they should take up different preaching areas. The sannyäsés, who were once treated almost like demigods, have been virtually forgotten by the rest of the society. But, unofficially, they 443

are now back in the ISKCON fold. News of the sannyäsés in Florida filters back to the various temples, but day to day life goes on, and the sannyäsés are no longer significant in the minds of most devotees.

Ann Arbor – November, 1970 A month after the sannyäsés left Ann Arbor, Indradyumna and Kripamayi discover that there is a Hare Kåñëa temple somewhere in Detroit. They hear from friends on campus that their sannyäsé guests belonged to a greater movement, and there is a temple that’s part of that movement. Every Sunday they drive to Detroit searching for it. As a regular function, they drive around the streets of Detroit looking for signs of Hare Kåñëa devotees—some saffron robes, or something. Then one Sunday they see a sign on Forest Avenue: Hare Kåñëa Temple. Immediately they stop the car, jump out, and run in, thinking that they will meet Viñëujana Mahäräja and the sannyäsés. But the devotees have just moved from that building to a new location that very morning. Only one final brahmacäré remains, taking out the last trash can before leaving for good. “The new temple is at 8311 East Jefferson, in the city,” he tells the eager couple. Indradyumna: I ran back to my car, amazed to see another devotee in saffron. I bought a city map at a gas station and found the street. I arrived just before the Sunday feast program started. A devotee walked up to me and I said, “Hare Kåñëa. I’m so happy to find a temple of Kåñëa.” “Oh, how did you know about us?” “Well, the most wonderful person in my life, Viñëujana Swami, told me about Kåñëa and Prabhupäda. You know, he gave me that silver spoon.” I thought everybody knew about the silver spoon. A sour look came over the devotee’s face. “Oh. Viñëujana and the sannyäsés. You don’t know about them. They’re not welcome here.” I stopped dead in my tracks, and I must have turned pale. “Wait. 444

They’re not welcome here? If they’re not welcome here, I’m not welcome here, either.” I turned around and walked out. The devotee was stunned. He realized he just made a big mistake, because here was a potential new bhakta. My wife was with me too, and we both had just walked out. He came after us with a couple of other devotees to try and convince me. “You don’t understand...” “I don’t care what you say. Viñëujana Swami is the closest person in my life. He introduced me to the spiritual world, and I’ve got the silver spoon. I don’t want to have anything to do with this place.” As I got into my car they tried to stop me. “Try and understand. It’s just some politics.” “I don’t want to know,” I said, and whooom, I drove off. Another month passes. Kripamayi meets some people on campus who are visiting from Detroit. They are friends of the temple, and although they don’t know the situation themselves, they try to explain about the temple devotees to her. “Actually, the Hare Kåñëas are really nice people. Maybe it’s something we don’t understand,” they suggest. “Why don’t you tell your husband to go back?” Indradyumna is adamant, “No way.” He has his little altar with the pictures and the silver spoon. But a few weeks later he recants and wants to check it out a second time. They drive to East Jefferson again and meet Narottamananda and Bhagavan däsa. Within a few weeks they decide to leave Ann Arbor and move into the temple. They’re always asking, “Where is that sannyäsé, Viñëujana Swami?” “Oh, he’s down in Florida. They’re preaching down there.”

Florida – December, 1970 Out of compassion for the sannyäsés’ situation, further arrangements are made for reinforcements. Following Çréla Prabhupäda’s directive, Rupanuga arranges for a householder couple, Çrédama and Manmohini, to go down to Coconut Grove and open a center. Householder couples 445

have been opening all the centers in ISKCON since 1966, so that’s a tried and true method to establish new centers and make devotees. While Çrédama and his wife make arrangements to move down to Miami, Prahladananda is quickly dispatched to expedite matters in fulfilling Prabhupäda’s desire for a Florida center. Prahladananda: So then I joined them. They had nothing down there. They were living outside. The first night I went there, we stayed in a bookstore and we actually had some milk prasädam. Then the next day they decided to split up. Gargamuni Swami suggests that they draw lots with the winner of each round having first choice of preaching area. Each sannyäsé should have his own state to develop. Everyone agrees. An air of excitement fills the room. Gargamuni wins the first round. “Haribol! Well, I think I’ll just stay here and preach in Florida.” Brahmänanda Swami wins the second round and chooses to go up to New Orleans. Viñëujana Mahäräja senses that Texas will be a more fertile field than Mississippi or Alabama. So very quickly it’s all decided. Everyone feels better about the new arrangement. The next day, Viñëujana Swami, the consummate sannyäsé, leaves early in the morning with only a daëòa, his brahmacäré assistant, Çrénath, and whatever he can fit into a small shoulder bag. Çrénath is a big strong fellow like Viñëujana Mahäräja, but he’s a lot older than the rest of the devotees, like Jayänanda. They head out towards the Florida Turnpike with no vehicle and no money, determined to hitchhike through North Florida, Alabama, Mississippi, Louisiana, and on to Texas. These are places where devotees have never been before. They both do their whole morning routine, as in a temple, sitting by themselves on the side of the road. After a few rides, they are dropped off by a general store in a small town in Alabama. Every head in that store turns around to look at them. No one has ever seen a devotee before, with shaved head and robes. All eyes are on them, as they walk to the edge of town and stick out their thumbs. Many cars come by, slow down, and then suddenly floor it, and 446

vrooom...take off again. All afternoon it’s like that. Nobody is stopping. Finally the local sheriff pulls over, with lights flashing, and gets out of the car. A caller has notified the authorities that two dangerous looking men are at the edge of town. “What’re you boys doin’ out here?” “We’re just on our way to Houston, Officer.” Viñëujana is as polite as can be. “We got a call ’bout a couple strange lookin’ fellers dressed up like womenfolk. Now that wouldn’ be y’all, would it? Y’all are lookin’ kinda weird to me.” “We’re monks so we dress in the traditional cloth of the renounced order of life. You believe in God now, don’t you, Officer?” “We is all God fearin’ folks in these parts, and we don’ take so highly to strangers. Specially if they is dressed up like the ladies. Y’know, yer liable to get killed out here.” Çrénath is shaking in his sandals, but Viñëujana Mahäräja is cool as a cucumber. “Thanks for the warning, Officer. We appreciate you taking the trouble to come all the way out here just to protect us. That’s devotional service—protecting the devotees of the Lord. It’s pleasing to God.” “Well, you’d be pleasin’ y’selves if y’all get yer ass outta town ’fore some of them mule skinners get a few beers under their belts. No tellin’ what they might do. Over yonder is the bus deepo’. Ah don’ wanna see y’all a secon’ time.” “We appreciate your concern. Thank you, Officer. And Hare Kåñëa!” As the Sherriff’s car drives off, making a right turn at the stop light and vanishing from sight, Çrénath heaves a huge sigh of relief. Minutes later, a couple of bikers pull over on their Harleys to check out the saffron-clad Vaiñëavas. In the deep South with shaved head and robes, you come across pretty strange people, but Viñëujana Mahäräja always depends on Kåñëa. After a few tense moments, the bikers take to Mahäräja when he mentions his friends in the Hell’s Angels from San Francisco days. 447

Making friends with the bikers, he gets right into preaching about how they can experience the highest bliss by connecting to the supreme bliss. The bikers like Mahäräja’s friendliness. They’re only going as far as New Orleans but offer the two Vaiñëavas a lift. Çrénath is nervous about it, but Mahäräja immediately accepts. As the Harleys rev up, the devotees quickly hop on the bikes. Viñëujana Mahäräja, sitting on the back of the motorcycle with his daëòa, riding down the highway, his long çikhä blowing in the wind, simply chants japa. Kalakantha: Çrénath said that Viñëujana Swami was like a Jesus figure to him. He felt that he was traveling with a spiritual person whom he thought was like Christ incarnate. There were one or two narrow escapes, where they were almost beaten by bikers and rednecks. Viñëujana Mahäräja always came through, with his great faith in Kåñëa, and they were always protected. It’s already dark when they are dropped off in the French Quarter of New Orleans. Since the Quarter is open twenty-four hours, it’s the place to meet people and get something to eat. They spend the night with some hippies living near Jackson Square. Out on Interstate 10 the next day, Mahäräja is intensely chanting Hare Kåñëa when a little Volkswagen van, with the front VW symbol replaced by a peace sign, comes down the road. It stops to pick them up. The driver, Richard, is heading to California in his wife’s van and is happy to have some company.

Tallahassee – December, 1970 Meanwhile, Brahmänanda Swami is in Northern Florida with his brahmacäré assistant Bhagavat. While hitchhiking on their way out to New Orleans, they were picked up and taken as far as Tallahassee. Since their ride was going to Florida State University in Tallahassee, they decided to go there with him. At the University they do the same program as in Coconut Grove, sitting down for kirtan and then offering to cook a vegetarian feast for anyone who will donate the vegetables. As they begin to meet people, 448

things start happening. Brahmänanda discovers that the University is offering non-credit courses, so he applies to teach Bhagavad-gétä. His proposal is accepted and he begins teaching “Bhagavad-gita As It Is – a non-credit course by Brahmänanda Swami.” Although they have been given a room, they have no money for food. Therefore, they continue the program of offering to cook a vegetarian feast and manage to eat quite well. When there is no offer and they get really hungry, all they can afford is peanut butter sandwiches. One evening, Bhagavat takes the last money they have and goes out to buy peanut butter and sliced bread. After returning, he takes out the bread and spreads peanut butter over each slice. He empties the entire jar of peanut butter onto the slices. Brahmänanda is engrossed in reading and requests Bhagavat to do the offering. While Bhagavat is putting everything on an offering plate, Brahmänanda Mahäräja strides into the kitchen and starts reading the labels. “Bhagavat, didn’t you read the labels? You can’t offer the peanut butter, it’s got lard in it.” “What?” Bhagavat is in total anxiety. “Scrape the peanut butter off the bread, so it’s not a total loss.” Brahmänanda is in greater anxiety. Bhagavat does his best, but since they’re soft slices he can’t get all the peanut butter off because it has already absorbed into the bread. Starting to panic, he realizes they are left with something that’s unofferable and inedible. Brahmänanda’s vision of something to eat evaporates like a mirage. His hunger pangs become more acute, screaming for relief. “You better go out, and somehow or other, get some money, and get something to offer,” he snaps angrily. “And I don’t want to see you until you do it.” Bhagavat goes out determined to return with something to offer. He meets a favorable hippie and tells him what they’re doing in town. The hippie is impressed and offers to help. Before too long, the three of them are relaxed and enjoying prasädam. After a few days of hearing and chanting, the hippie decides that he wants to become a devotee. He has a small studio apartment, and 449

Brahmänanda and Bhagavat move in with him. After a short time they are doing quite well in Tallahassee. With Brahmänanda Mahäräja giving Bhagavad-gétä classes, the devotees have a good reputation around campus. The Sunday love feasts are popular, and a lot of students become regulars. In the meantime, Çrédama and Manmohini have arrived in Coconut Grove and rented a house for the first Miami temple. Gargamuni Swami moves up to Gainesville, a college town in northern Florida, only a few hours from Tallahassee. Prabhupäda is kept abreast of the activities of the sannyäsés through his GBC men in America. Rupanuga is concerned that their leaving Miami is guror avajïä, disobeying the orders of the spiritual master. But Prabhupäda is pleased to hear the news that the sannyäsés have gone off to different areas to preach. That the sannyasis have gone is all right. Also, Gargamuni Mahäräja is trying for Florida. That is good. I’ve written to him one letter encouraging him. I think things are going nicely. So please cooperate with the sannyasis. Work with them so that they may go on with their missionary activities. Letter to Rupanuga, December 1, 1970

Houston, Texas – December, 1970 By the time they reach Houston, Richard is so impressed by Viñëujana Mahäräja that he decides to forego his desire to see California and stays on with the devotees. On the first day, Viñëujana meets a friendly couple, John and Barbara, who invite the three mendicants to share their house on Wichita Street until they can find their own place. Every day, Viñëujana goes out to Herman Park, the local hippie hangout, to chant and distribute prasädam, following Prabhupäda’s program in Tompkins Square Park four years earlier. Prahladananda remains the lone brahmacäré in Coconut Grove with Çrédama and his wife. But Satsvarüpa, the GBC man for the Southern 450

states, decides that it would be better for him, as a brahmacäré, to go to Houston and join Çrénath and Viñëujana Mahäräja. Prahladananda: I hitchhiked there and met up with them at a facility they had arranged. Viñëujana Swami was a little depressed at the time due to his chastisement, but still we started getting into saìkértana and making devotees there. We would go out to chant and distribute BTGs, but Viñëujana wouldn’t always come. Sometimes he would stay back, because he was in a different mood at that moment. Eventually he started to go out to the campus and started to make devotees, and we established a center. He was always charismatic, although he had a few problems. Rasamrita: Prahladananda was the first devotee I met, and he invited me to a Sunday Love Feast. The temple was on Wichita Street, and I met Viñëujana Mahäräja at that time. He was cooking. It was just three devotees at first, including Çrénath. Çrénath was a wonderful devotee. Viñëujana Mahäräja was attractive by nature. Prabhupäda said his singing could charm the birds out of the trees. He used to tell the story that he got a ride to New Orleans on the back of a Harley Davidson. You can picture him on the back of a Harley with his tridaëòa and a dhoti on. That was just like Mahäräja. By selling BTGs, the devotees in Houston save up enough money to rent their own place. Within weeks they find an old house on Gray Street previously tenanted by hippies. In one room a monopoly game is painted on the floor. Upstairs there are wild drawings on the walls and floors. Viñëujana Mahäräja undertakes an ambitious remodeling project. He breaks out all the walls downstairs to make a big temple room. After repainting the entire inside, the place is turned into an attractive preaching facility. Viñëujana Mahäräja prints up a simple flyer to distribute in the park. “We’ll just go to the park, we’ll sit down, and we’ll chant. And whatever happens, Kåñëa will arrange,” he explains. Raghunätha: I was a high school student and only seventeen at the 451

time. I had been on an intense search for God, for the Truth, for a different way of life. I wanted something that would change my life enough to where I could break out of the insanity I was living in Houston. So I made a prayer to God, it was actually a suicide pact, one Saturday morning in the park. “My Lord, what is there in this life for me? If you indeed love me at all, then please show today what it is I’m supposed to be doing. If there’s nothing I can see by the end of this day that will radically change my life, then I will go home and commit suicide.” I was serious. I was in tears I was so desperate. I walked all around the park looking intensely, searching every little tree and cavity. Finally, I came back to the place where I’d started. There was this incredible sound. I searched out the source of the sound, and there they were sitting at the bottom of a hill, singing and playing instruments. They call it The Hill in Herman Park. It was Viñëujana Swami, Prahladananda, and Çrénath. There were a couple of bhaktas. One was Richard, who had driven Mahäräja from New Orleans to Houston. As soon as I saw them, my heart was filled with transcendental vibration. I thought, “Oh my God. This is it!” I went right over to him and he was singing. I wanted to grab him and say, “You’re it. You’re what I’ve been looking for!” Even though the appearance was strange, I immediately knew they were Hare Kåñëa people because I had seen their picture before. But never could I imagine that I would have this kind of experience just hearing them sing. Çrénath came over with a magazine and a flyer that said: We are starting a Spiritual Center in Houston. Our address is 406 Gray Street. Please come. We have meetings every night from 6:00 to 8:00. Please bring offerings of fruits, vegetables, or flowers. I told him, “My heart tells me that I’ve found a home.” He offered me a BTG and I gave him ten dollars because I was so impressed. I stayed with them and went back to the temple, which was super far452

out. It was an old wooden house that the devotees had painted yellow. Later on, I went home and grabbed all the fruits, vegetables, and flowers I could find and brought them back to the temple. It was wonderful prasädam that Viñëujana cooked. It was just rice and cabbage, but it was out of this world. He was the most expert cook. He gave a nice talk on the philosophy of Kåñëa consciousness, and then had kirtan. They had some really dinky kartäls, like Afghani kartäls, not your standard Bengali bell metal kartäls, but made out of copper or brass. They were bigger than normal and had a real clunky sound. There was also a tambourine with a skin head that Mahäräja played similar to a bongo. I thought, “I could stay here easily the rest of my life.” That was the day that changed my life. Nothing else has been the same since then. There is no comparison to someone who befriends you and takes so much care, that for the rest of your life practically you’re indebted to that person. I had taken a vow to commit suicide if I did not meet someone who would change my life, and I met that person, that day, in the park, who forever changed my life, and to whom I will ever be thankful. The first night I stayed in the temple it was quite cold. The next morning everybody got up about 3:00 AM. He took his shower first, then I took a shower. He noticed that I wasn’t wearing any underwear. “Why don’t you wear underwear?” “I just decided not to wear any. It seemed unnatural.” “No, no. You must always wear this.” He personally made a kaupéna out of an old dhoti. “Here, put this on.” He showed me exactly how to put it on. “Now you must wear this at all times.” So already he was showing me how to dress. He was really personal like that. That personal care really made the difference. Whenever there was a spare minute he would sit down with me and preach. He would explain something about the intricacies of Kåñëa consciousness. He was so full of Kåñëa consciousness that there was just no end to it. One thing was very striking about Viñëujana Swami when I first met him. All he had was a sannyäsa dhoti, a pair of old beach sandals, a kurta, his daëòa, and a bag of books. It was a big fat 453

saffron bag that he would always carry. It was just packed full of Prabhupäda’s books. Wherever he went, he always carried that big book bag over his shoulder. He would also put some magazines in it to distribute. That was his trademark, the big bag and a daëòa. That was his world. He could take off the next day with nothing except the bag of books and his daëòa and be perfectly satisfied. The KÅÑËA book had come out and we got a case of them from LA. We would have morning Bhägavatam class, evening Bhagavadgétä class, and then he encouraged us to read as much as possible whenever we could. And we had a lot of time to read. One time we were discussing about the Hare Kåñëa mantra, and I asked whether Rama refers to Ramachandra or Balarama. He was really pleased, and his face lit up. “You’re actually understanding these things?” “Well, yeah. I read in KÅÑËA book that Lord Balarama was addressed as Rama.” He had a set of the original old Bhägavatams that Prabhupäda brought from India. He would always read them and always preach from them. He would open one spontaneously and just start speaking at any given moment. He would always take portions and analyze them to depths that were unimaginable—how events of the Bhägavatam, that happened many thousands of years ago, were so pertinent to our activities now. That was very inspiring, to see someone who was so much into reading these books. When I tried to read them, it was almost illegible, because the grammar was kind of weird and the printing was kind of weird. I was used to reading high quality printed material from America. But I actually got a taste for reading them and started reading the same Bhägavatam because he was so into it. He could sleep anywhere. I remember the room where he stayed. It was very cold and he had one flimsy blanket. He would wrap his whole body up in that flimsy blanket, and you wouldn’t be able to see anything left. He was sleeping right on the floor with no mat, just this flimsy little blanket. I could see that he was very cold, and it kind of bothered me, but he didn’t seem to mind very much. I remember specifically that once he was sick—he caught a cold. He was not 454

really staying warm enough. He didn’t really have any warm clothes, but he was very detached. He just said, “This material body is so disgusting, it’s always got some problem.” He never made any arrangements to be more warm or more comfortable or anything. He was just completely renounced. Within a month the Gray Street temple is always filled with people, including John and Barbara, who are now staunch supporters of Mahäräja’s program. New devotees join. Subrata, who had been going to drafting school, moves into the temple within a week of meeting Viñëujana. There’s also a tall, skinny Texan with a high, squeaky voice. Everyone calls him Motorhead, because he’s always into cars and engines. Dayal Chandra: I met Viñëujana and a couple of other brahmacärés in the park where the hippies used to gather. I’d never seen devotees before, or even heard of them. He looked like he had landed from somewhere else. He seemed ancient. I was twenty-one and he was twenty-two, but I couldn’t even fathom where he was at. He would do austerities that at that time I couldn’t imagine doing, like going without food or sleep. I would just always try to listen and try to do some service for him. I let him depend on me so he didn’t have to do anything. All that he’d have to do was just chant and preach. I would take care of all the problems and do everything else. He would always say that he had asked Prabhupäda, “Why did you give so much mercy to me?” Prabhupäda told him, “It’s not that I gave you more mercy than any one else, you just took advantage of it.” He told me that. “I took advantage of the mercy that Prabhupäda offers to everybody.” He told me when they first got the La Cienega temple, Prabhupäda would call him in his room every day and teach him how to play harmonium. Then he gave him a few different songs and told him, “Compose some tunes that your countrymen would like.” He let him do that. I never would have become interested in Kåñëa consciousness myself, but I got his association and Prabhupäda’s service. When word gets around ISKCON that Viñëujana Mahäräja has 455

opened a center in Houston, several devotees decide to go and serve at his temple. His old friends from LA, Kunjabihari and Jaya Gopal, are the first to arrive. Every Sunday morning, Viñëujana takes his flock to chant in Herman Park and attract interested people to return with them for the Sunday Love Feast at the Gray Street temple. One particular Sunday, Kåñëa gives Viñëujana a little special mercy. They are out in Herman Park doing kirtan and hundreds of people have come by to listen. Pleased by the response, Viñëujana begins to think, “Just see how we’re attracting so many people.” At the end of the kirtan he always says the prema-dhvani prayers, pays obeisances, and speaks about the philosophy before inviting everyone back to the temple for prasädam. As the devotees are offering obeisances with a large group of people standing around and watching, all of a sudden Mahäräja feels a warm trickle on his leg. People in the crowd start laughing. He looks up to see a big dog relieving himself on the devotees as they’re bowing down. He realizes that he had been thinking, “I am the center of attraction,” forgetting that it was actually the Holy Name that was the center of attraction. He feels completely humiliated but, nevertheless, with all humility at his command, he gets up and begins preaching. Very transcendentally, he goes through his whole routine and invites people to the temple, rising above the whole disgrace. Later he tells the devotees how Kåñëa smashes your false ego. Raghunätha: Every now and then he would tell us a bit about his early days. He had previously been at the Morning Star Ranch and had given up all worldly possessions to live in a tree. So he was very renounced right from the beginning. He had practically given up everything even before he met Prabhupäda. Then he went to San Francisco, met Prabhupäda, and that’s what changed his life. One time he did a puppet show about a story that he had heard how Narada Muni had once fallen down. When Prabhupäda heard of it, he was extremely displeased and said it was mäyä. Viñëujana was remorseful when he told the story. He said, “Prabhupäda was not pleased. He told me, ‘You should know that the spiritual master never 456

falls down.’” He mentioned his former wife and child very briefly. In one Bhägavatam class he started to use his former wife as an example for some point he was trying to make, and then he said, “Actually a sannyäsé is never supposed to think about his wife and family, but since this is just an example about material attachment...” He mentioned that very briefly, otherwise he would never discuss it at all. With the Houston temple showing signs of promise, Viñëujana Swami’s spirits lift, and he comes out of his depression for having offended his spiritual master. He writes to Çréla Prabhupäda in India, who is encouraged by his change of mood. I am glad to note that from your recent letter under reply you are feeling better than you previously expressed. So when you may feel morose, chant Hare Kåñëa mantra loudly and hear it. That will reestablish you on the platform of transcendental bliss. Sometimes it appears that the devotee is put into some difficulty unreasonably, but the devotee does not take even this adverse circumstance as other than a manifestation of the Lord’s Supreme mercy. Anyway, such feelings come and go like seasonal changes, and we should not devéate for that reason from our prescribed duty. Letter to Vishnujana Maharaja, January 8, 1971

Earlier, Sudama had requested Prabhupäda to send Viñëujana Swami to Japan to help his preaching work there. Prabhupäda had initially agreed, but after hearing of the success Mahäräja is having in Houston, Prabhupäda sends Karttikeya Swami to Japan instead. Meanwhile, devotees throughout ISKCON have been studying Prabhupäda’s books to better understand the philosophy after the New Våndävana debacle. They not only acquire a deeper appreciation of the position of the spiritual master, but also a deeper understanding that associating with Prabhupäda through his books is as good as having his personal association. Many temples are instituting the new program of maìgala-ärati, Nrsimha Prayers, and Tulasi Puja, starting at 4:30 AM every morning. This also increases the devotees’ enthusiasm. By year’s end, there are eleven devotees in the Houston center. Viñëujana decides to cook up a huge feast on New Year’s Eve, and the 457

devotees invite everybody they know for a Love Feast and ecstatic chanting to bring in 1971 on an auspicious note. He has no idea that the events of 1970 will change his life forever. Epilogue to New Våndävana The idea that guru and Kåñëa are non-different is the philosophy of the apa-sampradäya called kartäbhajä, which is described in detail by Çréla Bhaktivinoda Öhäkur. This devéant group accepts the guru as being directly God, and therefore his statements are accepted without consideration of çästra or sädhu. But Vaiñëava philosophy never minimizes or neglects çästra and sädhu. Rather, it is on the basis of çästra and sädhu, that we are able to detect if a so-called guru is genuine or bogus. Çréla Prabhupäda emphasizes in his teachings, that we must strictly understand spiritual life according to guru, sädhu and çästra— not one, but all three. It appears that a veil of mäyä descended over ISKCON in 1970. Seemingly innocent mishaps, or lapses in consciousness, led Çréla Prabhupäda to conclude there was a conspiracy to minimize his position as the Founder-Acharya of his own institution. He understood that he was being pushed into the background—that his supreme authority was being challenged, even doubted, and that this would be dangerous for the spiritual wellbeing of his disciples. This was the first major heresy on a societal level in Prabhupäda’s young movement. At the heart of the heresy, of course, was the direct challenge to his authority, which, he believed, originated in India. Even though it seemed to begin with seemingly harmless incidents, Prabhupäda immediately saw the potential for the corruption of Vaiñëava philosophy. The Ratha-yäträ festival had been marred by this influence. Madhudviña had suggested that Prabhupäda not attend Ratha-yäträ due to the outbreak of violence. Brahmänanda’s conviction that Prabhupäda not attend, and later that he not ride on the cart, was the superior tendency by devotees to assert themselves and minimize the guru. These were among the incidents that Prabhupäda interpreted as part of a 458

conspiracy. But, if Tamal Kåñëa in Paris, ISKCON Press in Boston, devotees in New York, Los Angeles, and Japan were all guilty of these lapses, then why were the four sannyäsés considered the “conspirators”? The one devotee who had a link to all the mishaps was Brahmänanda. Prabhupäda called the mäyä a “mystic influence” and described how it was spread as follows: “That mystic influence was widely spread which I clearly saw in Honolulu, Tokyo, or in other words, wherever Brahmänanda went. Now we have to forget the past incidences and shall have to go forward with clear consciousness.” (Letter to Gargamuni, October 27, 1970) One may wonder how Prabhupäda’s most senior disciples were involved in something that Çréla Prabhupäda called a conspiracy. Viñëujana was a gentle soul and non-political, so how did he get involved in this intrigue? It seems totally out of character. But Viñëujana had the disposition of accepting without question the convictions of his senior godbrothers, and in this way he was naive, almost childlike. Dänavér: Viñëujana had the mood of trusting those who were senior to him. He once expressed to us, “If Kértanänanda Swami asked me for anything, I would give it to him. Whatever. If he asked me for a thousand dollars, I would immediately give it to him. No questions asked.” I remember him saying that, and I was impressed that he had that much confidence. So it is not surprising that Viñëujana would put his faith in Brahmänanda, who was considered a senior man, an authority who was very respected in the movement. Both Brahmänanda and Gargamuni were higher ranking devotees, and Viñëujana was accustomed to following their authority. This was a basic principle that Prabhupäda had taught every disciple. Viñëujana, as a brahmacäré, was the temple commander and saìkértana leader, but he was not philosophically astute at the time. When Prabhupäda was away from LA, everybody sought Viñëujana for 459

guidance and inspiration, not because of his erudite learning as an academic, but because Viñëujana had a deep feeling for the Holy Name. Although he had a certain innate wisdom, he did not have the scriptural learning that one acquires over time. In those days not many books had been translated, and few devotees had deep philosophical comprehension. Subala was the one with the reputation of an academic and a philosopher, so he might have known better. Viñëujana was simply a saìkértana devotee, so he could have been confused. Later he declared, “I committed a great sin against my spiritual master.” Viñëujana became philosophically strong afterwards, because he realized his offense was due to ignorance. Bhagavat: Looking back on the whole situation, and my association with Brahmänanda and how things worked, it was definitely Brahmänanda’s and Gargamuni’s influence, their philosophical views; and eventually they were somehow able to convince Subala and Viñëujana of those views. Subala was considered one of the great scholars at that time. He was the person who studied the Bhägavatam carefully and knew the books very well. He was able to explain the philosophy with great knowledge. Viñëujana had a much simpler understanding of the philosophy, but he gave very nice classes. His approach was all nectar. He would teach people the understanding of how to do kirtan, how to chant, how to relish Kåñëa consciousness. So they were given as association. That was my understanding. One with great philosophical depth and understanding, and the other because of his dedication to kirtan and his meditation on the Holy Name. Dämodara: If you can talk about devotees being logical and philosophical on one side, and more emotional and devotional on the other, then certainly Viñëujana was not a jïäné. So on doctrinal disputes of that kind he would not be considered a leader. Quite frankly, I seem to remember Brahmänanda as being more or less the person who was pushing it most forcefully. I knew Subala quite well. Of the four, I would say Subala was the 460

most philosophically adept. They obviously had been talking together for a long time by themselves, but how it developed I have no idea. I think they were just trying to make amends because Brahmänanda felt terrible that maybe he was trying to push Prabhupäda aside. Finally, he felt so horrible about it, he lost his head and went to the other extreme. So Prabhupäda chastised him a second time. Brahmänanda relates that it was a telephone call for Çréla Prabhupäda that sparked the decisive aberration. Kértanänanda Swami had called Los Angeles regarding the Janmäñöamé celebration in New Våndävana. Prabhupäda had made plans to attend, but now Kértanänanda called to say it wasn’t necessary for him to come. Prabhupäda was clearly upset by this news and immediately went out to his garden, accompanied by Brahmänanda, Gargamuni, and Devananda, where he addressed the issue. Brahmänanda: Upon sitting down, Çréla Prabhupäda pronounced, “So you do not need me.” His face was quivering with emotion. He then abruptly announced without any prelude or explanation that he was “leaving,” and it was final. He would return to Våndävana, live in his rooms at the Rädhä-Dämodara Mandir, and none of us should come there to see him. He declared, “You (which I accepted as being plural, not singular) can manage the affairs as you like, but without me.” This pronouncement had a devastating effect on the three of us. Immediately after the incident in the garden, Prabhupäda announced the new sannyäsé candidates. Clearly, the offering of sannyäsa was meant to check the spread of the “conspiracy,” as well as to initiate preachers who could preach the mission unimpeded around the world. The move was not to recognize advancement or confer special honors, as the majority of devotees thought at the time. Rather, it was to remove from power those who misused it. Of course, Prabhupäda sees all his disciples on an equal level. To judge a Vaiñëava in terms of his dress is as bodily conscious as one can get. Our students, either brahmacari or householder, are being trained up 461

for constant engagement in Kåñëa consciousness service without any personal interest. This is perfect order of sannyas. So if everyone is trained up in this line of action, all of us are sannyasis in all circumstances. This is explained in the Bhagavad-gita that anyone who is not after the result of any action, but simply he acts as a matter of duty for Kåñëa, he is a factual sannyasi and yogi. Letter to Trivikrama, March 7, 1970

Yet, Prabhupäda was so upset by the turn of events over the past few months that he took steps to protect his mission by introducing strong measures to stem the tide of aparädha. He cancelled all his plans and left America, even though he had previously assured devotees he would never return to India. Brahmänanda and Gargamuni believed that Prabhupäda was withdrawing his mercy by leaving and began preaching this idea. Their solution for the minimization of Prabhupäda was to maximize him. While touring the East Coast they convinced Subala, and then Viñëujana, of the crisis in ISKCON, and their solution to save the movement. They took the opportunity of the Janmäñöamé celebration to present their case to the Society without consulting Çréla Prabhupäda or seeking his sanction. Their presentation was a mental concoction forced on others by conducting meetings to twist the philosophy to comply with their own conclusion. It was neither authorized, nor an actual representation of Çréla Prabhupäda’s position. Brahmänanda: What I had meant to reply to that one confrontational question was that Çréla Prabhupäda was as good as God, or on a par with God. Those three little words would have made all the difference. I was not philosophically sophisticated enough to say this. Çréla Prabhupäda believed that some of his godbrothers were conspiring, and his disciples were being influenced by this through their own personal weaknesses. But he understood that they were neophyte devotees, trying to get a grip on the deep philosophy he was teaching. Through his letters from India, Prabhupäda unraveled the mystery that plagued ISKCON for months, revealing that he knew exactly where it had originated. 462

Regarding the poisonous effect in our Society, it is a fact and I know wherefrom this poison tree has sprung up and how it affected practically the whole Society in a very dangerous form. But it does not matter. Prahlada Mahäräja was administered poison, but it did not act. Letter to Hayagriva, September 14, 1970

After being bounced from the Detroit Temple, Ishan had written Çréla Prabhupäda for clarification of the whole philosophical issue. Prabhupäda mentioned Ishan’s letter to Rupanuga. In Ishan and his wife’s letters there is reference to Tirtha Mahäräja’s name, as if they were advised by Brahmänanda Mahäräja and company to come to India and join Tirtha Mahäräja. It appears like that. I shall be glad if you kindly inquire on this point. It is now clear that my godbrothers take objection of my being called as Prabhupäda and on this point they wanted to poison the whole Society—that is now clear. But how it was manipulated—that is a mystery. Letter to Rupanuga, September 25, 1970

Prabhupäda also revealed his mind to a Gauòéya Math sannyäsé, alluding to an attitude of non-cooperation: Perhaps you know that I begged from His Holiness Çrépada Tirtha Mahäräja a little piece of land at Mayapur for constructing a home for my Western disciples, but he refused the proposal. Çréla Bhaktivinoda Öhäkur wanted that the American and European devotees would come to Mayapur and the prophecy is now fulfilled. Unfortunately they are loitering in the streets of Calcutta without having a suitable place at Mayapur. Do you think it is alright? Letter to Govinda Maharaja, September 22, 1970

Prabhupäda explained later that the Gauòéya Math had infiltrated ISKCON through Acyutananda, who, at the time, was the only American Vaiñëava in India. Madhudviña Swami: Acyutananda was in India by himself so Prabhupäda allowed him to go to various godbrothers, and he became poisoned. They were suddenly saying that Prabhupäda was just a branch of the Gauòéya Math. They suddenly undermined Prabhupäda’s work, saying that he was one of our juniors, he wasn’t part of the sannyäsé club when Çréla Bhaktisiddhänta was around. He 463

was just a gåhastha. Somehow, Acyutananda was implicated in that, and the poison kind of seeped through back to the Society very subtly. Soon, pictures of Çréla Bhaktisiddhänta started being sent around, and devotees started having these pictures and chanting to them, and things like that. So it was very subtle. But Prabhupäda knew exactly what was happening, and he took the action that was required. Prabhupäda believed that the conspiracy was to make his ISKCON a branch of the Gauòéya Math. But he wanted ISKCON to remain a separate and distinct branch of the Caitanya tree. When the World Sankirtan Party arrived in Calcutta, one of the Gauòéya Maths sent their own kirtan party to bring Prabhupäda back to their Math for prasädam. Prabhupäda declined their invitation. He later explained to the devotees, “If I go to their Math, they will say I have come back to report to them about my preaching.” In 1966, the same Math was unable to send kartäls and mrdangas to Prabhupäda in New York. He felt his connection with them was severed, and he no longer trusted their motives. It was a very painful and difficult period for the Kåñëa movement in the West. There had been a great neglect of Çréla Prabhupäda’s position prior to New Våndävana, and then the four sannyäsés exacerbated the problem—first by trying to limit Çréla Prabhupäda, and then by ultimately making him into Kåñëa—going from one extreme to the other. The lesson to learn from all of this, for all time, is to recognize Çréla Prabhupäda’s supreme position as Kåñëa’s pure representative, and one of the foremost Acharyas in the Gauòéya Vaiñëava Sampradaya. Abhiräma: The vision that most people have of it, unfortunately like most history, has been distilled down to such a simplistic recognizable pattern, the good guys and the bad guys, that it doesn’t do it justice. I think they were sincere disciples who got caught up in something that was way over their heads. Çréla Prabhupäda never stopped giving them shelter, but he put them through some purification. Vaikunthanath: Prabhupäda had a pastime where a few of his 464

advanced devotees slipped a little in their understanding of the philosophy, really with no other attempt than to glorify Prabhupäda. They were so fixed on Prabhupäda, that they said that Prabhupäda was God because they read in Nectar of Devotion that guru is as good as God. That was probably all prearranged by Lord Kåñëa to help guide us in the very subtle ways of devotional service. There are so many subtle ways you can get lost if you don’t strictly follow the guru’s instructions. So it was a little pastime to help teach these new devotees how to be very careful not to go astray in the wrong understanding. Some people believe the incident was a pastime arranged by Kåñëa in order to strengthen the devotees in the philosophy and in their devotion. Prabhupäda did reveal that Kåñëa was actually involved. The following conversation took place years later while Prabhupäda was reminiscing about how the preaching began in India. Çréla Prabhupäda: My plan was like that, but Kåñëa’s plan was different. When I was coming back [to India] I was speaking to Dvarakadhisa [the Deity in LA]. “I do not know. I came here to live. Why You are driving me away?” While leaving Los Angeles I was not happy. But He had His plan. Kåñëa wanted that, “You left Våndävana, I’ll give you a better place in Våndävana. You were retired in Våndävana. I obliged you to leave. Now you come back. I will give you a better place.” So He has given a temple a hundred times better than Los Angeles. (Room conversation, Vrindavan, June 17, 1977) This is an important revelation. Was the “conspiracy” part of Kåñëa’s desire to hasten the spread of the saìkértana movement in India? Prabhupäda confirms that Kåñëa did have a plan for him to return to India when the four sannyäsés were sent out to preach, resulting in the New Våndävana confusion. Only six months later, while preaching throughout India, Prabhupäda expressed that this was indeed the intention. “So why not spread this movement in India? It is India’s culture. Why Indians are lacking? I have brought them [Western 465

devotees] to show you example. This is a genuine movement.” (Lecture Gorakhpur, February 15, 1971) Prabhupäda turned a negative situation into something very positive. He left America to start the India mission. He also introduced the sannyäsa ashram in the West and sent out the new sannyäsés to preach. The mystic influence that illusioned the sannyäsés overtook them like a kind of yogamäyä. It is an amazing irony that the sannyäsés’ offense actually furthered the mission, instead of destroying their spiritual lives. Therefore, it appears like yogamäyä. They were put into illusion for the purpose of spreading the mission, because Prabhupäda used that illusion to further the movement. He made them prove their love for him by sending them out with no support system from the Society. Their own sincerity would be their rectification. Prabhupäda not only forgave them but actually gave them his blessings on the condition that they would repent. And that’s what happened, and that greatly pleased Prabhupäda. Certainly, nothing Prabhupäda did was without Kåñëa’s impetus and control. Subsequently, Hayagréva wrote an essay, “The Spiritual Master: Emissary of the Supreme Person,” which appeared in the next issue of BTG to clear up the matter for the whole society and for the public at large. Prabhupäda congratulated Hayagréva for having thoroughly grasped the concept of the spiritual master. By the end of the year, Brahmänanda Swami and Gargamuni Swami had opened centers in Tallahassee and Gainesville, while Viñëujana Swami had opened a center in Houston. Subala Mahäräja had gone to Amsterdam and was now preaching in India. The four sannyäsés were back in the fold, and the New Våndävana episode was history. Although Maya had infiltrated the Hare Kåñëa movement through the four sannyäsés, ultimately the illusion was overcome by the strength of the pure devotee, Çréla Prabhupäda. But Maya will continue to infiltrate Vaiñëava society, as we shall see, when the leaders are not strict in sädhana, nor pure in motive. As long as one is controlling the choices of others, he is not a servant, and therefore not in his constitutional position. Thus he remains covered by illusion. To become 466

free of illusion, all devotees must give up their own self-interest—along with the mistaken notion that their own vision is also the vision of Kåñëa—and become the humble servant of the Vaiñëavas. Only then will the illusory potency be unable to disturb the blossoming of Kåñëa consciousness in the heart.

During the New Våndävana affair, Çré Çré Rädhä-Dämodara were preparing to set sail for America. Just before Christmas, RädhäDämodara arrived at the New York Port Authority where They were trucked to Baltimore. Dämodara däsa picked Them up and brought Them back to the Baltimore temple. Thereafter, They were put in the closet for safekeeping. The stage was set for the next act of the Lord’s pastime.

Thirteenth Wave – The Long and Winding Road

So our remedy for material life is very simple, simply to chant for Kåñëa, to dance for Kåñëa, to work, prepare nice foods for Kåñëa, and then cent per cent we become fully free from all other influences. Please always remember this secret and show by example to all others. Letter to Himavati, December 12, 1968

Atlanta – November 1971 The Road Show devotees are still rehearsing their show in Atlanta, but they are requesting Kértanänanda Mahäräja to invite Viñëujana Swami to join their traveling program. With Viñëujana Mahäräja as part of the show, they all say, it will be super-successful. Everyone remembers the wonderful impression he made when he arrived on the East Coast last year as a brand new sannyäsé. The New Våndävana incident has long 467

since been forgotten, and Viñëujana is once again the darling of the devotees. When Kértanänanda calls Viñëujana to speak about his joining the traveling party, Viñëujana replies that he couldn’t join without permission because Prabhupäda has ordered him to open ten temples. Subsequently, Kértanänanda Mahäräja writes Prabhupäda requesting authorization to install the Rädhä-Kåñëa Deities and to take Them out traveling. He also requests Prabhupäda’s blessings for the saìkértana party, hinting that the party would greatly benefit if Viñëujana Swami could join. Everyone is hoping for Prabhupäda’s approval of the Road Show program and the traveling Rädhä-Kåñëa Deities. Balavanta: Dämodara had a set of Deities that he was going to install in Washington, but his temple was not growing as quickly as this organization, so they arranged to obtain those Deities. They had the idea to install Them in one of the buses. They wrote to Prabhupäda whether they could install the Deities. There was a question whether They could be installed at all in a non-permanent moving situation. When a blue aerogram suddenly arrives from Calcutta one morning, Kértanänanda gathers everyone together to read it aloud. My Dear Kértanänanda Mahäräja, Vrindaban Chandra, and Silavati, I beg to acknowledge receipt of your letters just now received by me here in Calcutta and describing your plans for traveling saìkértana party, and it is very much encouraging news for me. Silavati Prabhu said that this was her long cherished dream. It has been mine also. If there were three or four such traveling parties, it would be a grand scale propaganda. So do it with great enthusiasm, and surely you will have the blessings of Caitanya Mahäprabhu. And wherever you go, if there is good response you can try and open a center there. This is first class scheme and surely will be “The Greatest Show on Earth.” So far Viñëujana Mahäräja joining your party, that is superexcellent idea. Already, at your request, I have written him one letter to the San Antonio address, that he has my full-hearted blessings for joining the party.

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Plays will be very successful and Vrindaban Chandra is very expert in this connection. One thing, though, is that nice plays should be written for showing in the villages. The plays should be done seriously so that they will not laugh. And Kåñëa has made Himself available in the form of very nice brass Murtis from Washington, DC. It is not necessary also that Lord Jagannath come along. Sometimes He is misunderstood also. The Deities can be installed in a temple and then taken for traveling. That will be best. Letter dated November 6, 1971

Everyone is overjoyed. Prabhupäda has given sanction for Rädhä and Kåñëa to travel on the bus. And he has enthusiastically endorsed Viñëujana Swami’s participation. After securing Prabhupäda’s blessings, every devotee becomes excited about the traveling program. A week later another letter arrives confirming that these RädhäKåñëa Deities can travel by bus. This is a unique occurrence in Vaiñëava history, but Prabhupäda gives his full support. Everyone feels that the Deities are as enthusiastic about the traveling party as the devotees. Yes, you may take the 32" brass Deities, along with throne and paraphernalia on your tour of many States, and in this way try very nicely to reveal to everyone everywhere you go the ecstasy of arcana worship...I am very much pleased by this traveling saìkértana program. Kindly execute it nicely, and sell as many books and magazines as possible, so that by reading Kåñëa philosophy, and by seeing you, they will become fully convinced. Letter to Kirtanananda Maharaja, November 12, 1971

Kértanänanda wants to have a grand ceremony for Rädhä-Kåñëa’s installation. The temple devotees are eager to help make arrangements for the event. This is something completely new for them. The New Våndävana devotees have already witnessed the installation of RädhäVåndävana Chandra on Janmäñöamé, but they are also attached to the traveling Deities and equally excited about Their installation. Of course, no one is as thrilled as Silavati, who spends almost every waking hour tending to Their service. No one is yet aware that they are receiving the benediction of the beloved Deities of Çréla Jéva Goswami, Çré Çré Rädhä-Dämodara, who 469

always seem to appear on the scene at significant moments in Vaiñëava history. Kértanänanda wants to have the Deity installation outdoors. The weather in Atlanta is still warm and sunny, just perfect for an outdoor festival. These Deities are practically living outside anyway. An effort is made to attract the media. A few days before the big event, three yellow school buses pull up in th front of the 13 Street temple. As Kulädri and company jump out of their vehicles, they are welcomed back with the exciting news of the Deity installation. Also arriving just in time for the ceremony is Narada Muni däsa. He wasn’t given permission to leave New Våndävana initially, but after agreeing to a deal, the temple authorities finally gave their consent. Balavanta: Rädhä-Dämodara were installed in the front yard of the Atlanta temple. Kértanänanda did the abhiñeka ceremony, with Silavati overseeing everything. Kértanänanda and Silavati were about ten years older than the average devotee at the time. As far as we were concerned, they were very mature. Being older, they kept to themselves. Bhavatarini devé däsé: We had a huge feast with two hundred preparations. The TV stations came because my cousin was the Mayor. So Their installation was televised. That was one of the things the Deities really seemed to enjoy. They seemed to smile bigger when They were on TV. With the outdoor installation of Rädhä-Dämodara being televised, and with Prabhupäda’s sanction that Their temple be in a moving bus so that They can travel all over America, Kértanänanda Swami decides to name the Road Show program, “Every Town and Village.” The understanding that these are extraordinary Deities will gradually unfold, as They reveal their purpose and mission through Their pastimes. Although the Road Show is still in an infant stage, the devotees have some very creative ideas. Encouraged by the potential, Toñaëa Kåñëa begins selling it as an amazing show. One club agrees to hire them, 470

expecting an incredible program, but it turns out to be just Hare Kåñëa devotees with shaved heads singing a few songs and then getting people to chant along during kirtan. Rädhä-Dämodara are always on stage, and Silavati always fans Them with a peacock fan. Toñaëa is doing such a good job at booking that Kértanänanda realizes the show has to evolve into something much more substantial. Gradually, it develops into a more sophisticated presentation with songs, a play, and chanting as the finale. Lambhodara: Mangalananda had an idea, and Våndävana Chandra and I came up with lyrics and an outline of a play depicting the beginning of Kali-yuga. We put a little show together, “The Age of Kali,” which was mostly the brain child of Våndävana Chandra. I played various characters, mostly Dharma, the bull. I’m a big black guy, so I made a good Dharma, the bull. We were going to schools, old age homes, night clubs; anybody who would take us. Word starts getting around the Southern temples about Kértanänanda Swami and his Road Show extravaganza. Bhagavat wants to take advantage of Kértanänanda’s presence in the area. He books a speaking engagement at the University in Tallahassee and phones Kértanänanda Mahäräja with the good news. “I’ve got a $250 donation from Florida State University for you to come and give a lecture on Kåñëa consciousness.” “All right, I’ll come,” Mahäräja replies. “I appreciate that you’ve done this. I’m very impressed. But I want you to do something else. See if you can get some more engagements.” Bhagavat: So I went to the radio station at the college and got an interview on college radio. Then I went to the TV station and got him on a religious program. Then I got another religious program on a TV station in Gainesville, and another one in Jacksonville. So I got three TV engagements. I thought he was coming alone, but he came with Våndävana Chandra, Mangalananda, and a whole group. Kértanänanda wants to try out the show at colleges, so he gathers the creative nucleus of the group and drives off in the Chevy van to do the 471

engagements in Florida. Harikeça is left in charge of getting the buses ready to transport the devotees South for the winter. First, he takes out all the seats from every bus. For the ashram bus he builds a false floor so that books and magazines, musical instruments, and other paraphernalia can be stored underneath and devotees can take rest on top. As a result, nobody can stand up in that bus. Rädhä-Dämodara’s temple bus is easier. It’s simply an open space, nicely decorated, with the Deities traveling altar at the far end. All the Deity paraphernalia is stored behind the altar. Meanwhile, the devotee van arrives in Tallahassee without RädhäDämodara. The program is still in an embryonic state. Rupa Vilasa: The Road Show came through in a van with an idea to put on dramas. They were rehearsing songs and dramas and talking about their plans to expand it. Mangalananda was composing music with his guitar. They also had a black devotee [Lambhodara], and Kulädri was driving. We did a big kirtan outside the Student Union Building at Florida State University—our temple and the Road Show people. Then they put on the “Age of Kali” play. Chandrika was dressed up as the cow with a cow’s head on, and she came running into the Student Union cafeteria chased by somebody dressed as Kali. She began to cry out, “Please, don’t eat me. Please, please, don’t eat me,” in front of the student’s taking their lunch. Then they performed this drama against meat-eating. The students were stunned but quite amused that people were bursting into street theatre in the middle of the cafeteria. Kértanänanda Swami gave some lectures around the University. They were received at FSU with curiosity and some real interest. More people started coming to our feasts. We had three feasts a week; one on Sunday, and two on campus during the week, so more people started showing up. Kértanänanda addressed full classrooms and, at one point, a whole assembly hall full of students. He was very impressive in terms of his delivery and his understanding. After a successful week in Tallahassee, the party returns to Atlanta. Kértanänanda notices at once that the whole street in front of the 472

temple is taken up by Road Show vehicles. With four buses, a tie-dye motor home, the Chevy van and a couple of cars, along with dozens of devotees, Mahäräja realizes that his welcome at the temple is nearing its end. When Bhagavat invites them to spend the winter in Tampa, he at once agrees. The next morning, as the bus engines rev up, the temple kirtan party bids farewell to the Road Show caravan. Leaving with them are many new additions to the program, including Bhavatarini. She is not only a good singer but wants to associate with Silavati. Kértanänanda Swami requests Balavanta to forward any letters that may come from Prabhupäda. As the motorcade rolls out of town heading South, only Zubin’s vehicle remains behind. Zubin: When I went back to get more buses, I left my motor-home with Lambhodara. I said, “I have leaking oil, so please be sure to check the oil if you’re going to move it. Otherwise, just keep it there until I get back.” And they didn’t check the oil. Everybody was so spiritualized they couldn’t deal with the material world. Enchanted with the spiritual nectar, I should say. So they blew my engine and just left it there along with everything I owned. I had to wait two weeks to get it fixed. I was a little upset by the negligence of my vehicle. I was trying to serve them, but they didn’t put any energy into maintaining it.

Austin, Texas – January 1971 Just prior to Christmas, a hippie street market scene had spontaneously manifested right in front of the University of Texas on Guadalupe Street, a broad roadway running along the edge of the campus. It was instigated by a lone hippie who just sat down on a blanket one day in front of the student bookstore to sell beads. Having had a successful day, he decided to set up there as his regular spot and quickly became known as Ron the bead man. Although he was ignoring the city permit regulations, it didn’t matter to him. He was going to do his thing 473

and that was that. When other hippies saw that he was getting away with it, they also began to lay down blankets to sell their wares. Almost overnight a hippie street market was camped out in front of the University at the height of hippiedom in Austin, which the city government was tolerating. The area soon becomes known as The Drag, and a favorite haunt not only for hippies but for the fifty thousand students on campus just across the road. To this day there is a big mural on the side of a building on Guadalupe street showing the old scene of Austin. There is a devotee in the painting, riding on a skate board with tennis shoes, and selling incense. It is a caricature but you can still see it is Prahladananda, who always wore tennis shoes. Devotees were considered part of the scene. Among the many vendors sitting on their blankets early in the New Year is Robin Ferris, a former chemistry major, who manufactures his own incense. He and his wife had met devotees out on the West Coast during the summer. They both liked the devotees, the prasädam, and the philosophy. So out of sympathy for the movement Robin decides to shave his head, wear a çikhä, and sell Prabhupäda’s books along with his incense. News of The Drag soon reaches the devotees in Houston. Viñëujana Swami is especially intrigued to hear that somebody is shaved up and wearing a çikhä in Austin. “What’s happening up there in Austin? Let’s go check it out,” Mahäräja suggests one evening to bhakta Richard. He requests Prahladananda to act as temple president until he returns, although in his mind Mahäräja has no intention of returning. Rather, he is hoping to start another center for Çréla Prabhupäda. The next morning, Viñëujana Mahäräja announces his intentions to the assembled devotees. “I’m going to Austin. I want you all to stay here and maintain the temple.” Most express their displeasure, hearing this disturbing news. Raghunätha, especially, can’t accept his departure. “No, Mahäräja, I want to go with you. If you don’t let me come with you, I’m probably going to leave the temple. I’m not surrendered at all. I really want to come with you.” 474

Raghunätha: He got heavy with me. Basically, he blasted me, the old ISKCON sauce style. He said I was a fool. I was in mäyä. I lacked humility. I was puffed up and proud. He completely devastated my false ego. “Okay. I guess I’ll stay here then.” I stayed in Houston, but I was really miserable. Viñëujana Mahäräja was so inspiring. I was envisioning in my mind if I could only find a place in this world where everyone was like this person, that’s where I would go—a city of godly people. Prahladananda became the president then. That was really depressing for me because he was so different. He was serious, but he didn’t inspire like Viñëujana. I needed Viñëujana, and I wanted to be as close as I could to him, but he wouldn’t let me come to Austin. After breakfast prasädam Viñëujana loads Richard’s van with a few cases of BTGs and KÅÑËA books, and the two of them drive off to Austin. The first place Mahäräja wants to see when they arrive is The Drag. And there it is right across the street from the campus, crowded with hippies and students. Many students are weekend hippies themselves, favorable to the hippie mystique, so it’s the hip place to be seen. Immediately, Viñëujana recognizes that this is the ideal situation to plug into with his preaching. He has no mådaìga, no harmonium, no kartäls, nothing. He always travels very light, taking only his daëòa, a woolen blanket, a toothbrush, one change of cloth, and, of course, Bhagavad-gétä and Çrémad-Bhägavatam. That’s it. He lays down his blanket right across from Ron the bead man and next to a hippie selling candles. Simply by playing a tambourine and chanting Hare Kåñëa, he begins to attract people right away. He has his BTGs and KÅÑËA books, which he displays prominently, along with a large poster of Çréla Prabhupäda. Between chanting he offers to cook a vegetarian feast at the home of anyone who would like to sample the unparalled taste of prasädam, food lovingly cooked and offered to the Supreme with devotion. It’s not long before he gets his first invitation. Within a few hours, he has invitations 475

for the next three days, as people invite him over, a different person every night. In this way, Viñëujana lives from day to day, staying at different people’s home every evening. Bhakta Richard can’t adjust to this lifestyle and leaves almost immediately. But Visnujana quickly attracts other potential devotees. Çré Galim: I had just finished college, and I was a frustrated student who didn’t know what to do. There was a hippie scene out at the University of Texas at Austin and I was part of that scene, selling hand-dipped candles every day. So Viñëujana Mahäräja set up right next to me and started chanting Hare Kåñëa. The only thing he had was a tambourine with a skin on it. He was just beating on that tambourine and chanting, and attracting hundreds of people who were stepping on my candles. When he wasn’t chanting, he would preach to me. The first day he told me the story of Rupa Goswami and how Rupa Goswami gave 50% of his income to help spread Kåñëa consciousness. So I took it as a hint, and I gave him 50% of my day’s income. People were inviting him to their homes in the evening. That first night somebody invited him, and I went for that lecture. He spoke very powerfully and I was impressed. I really felt like God was speaking through him. He came and set up next to me every day. By the time the third day came around, I had decided to shave up. It was pretty quick. We stayed at different people’s homes, just spending the night at the particular house we were at. He would be chanting and preaching in the living room while I was in the kitchen cooking. He taught me how to make halava and Simply Wonderfuls. He had his own recipe: half and half, powdered milk and powdered sugar, then throw in some butter. He would put bananas and strawberries in them and make it really kind of mushy. I got addicted to those. We were at a house one day, and he was lecturing in the front. He lectured for a long time and I was getting hungry. Brahmacärés and prasädam, it was like an addiction. So by the time he was finished, I’d eaten over half of the Simply Wonderfuls—fifteen to twenty. He 476

came in and saw me, and I just started laughing. Then he started laughing. We just laughed for about five minutes. It was too much. He was tolerant. It was a real sweet, loving relationship. He was very nice with children whenever he saw them. Before he took sannyäsa, he said he was doing puppet shows for the kids in LA. He told me that he delivered one of his kids chanting Hare Kåñëa, and he was on acid. He also said, “Prabhupäda requested me to bring my wife and children to the movement, because he knew I had a family.” His wife was not inclined, so there was nothing he could do about it. Those early days with him probably kept me in the movement to this day.

February 1971 Viñëujana Mahäräja quickly develops a reputation around The Drag, and many people come by just to see the Swami. Mahäräja makes Kåñëa consciousness sound so attractive that people are naturally encouraged to want to try it out. He makes friends very easily, and many street people join him in the daily chanting. Siddhavidya: My life had come to a crossroads. George Harrison came out with “My Sweet Lord,” and I was thinking, “Yes, I have to look for God,” because that was what the song was saying. I didn’t know what daëòavats were, but I offered full obeisances and I began praying to God, “Please let me find you.” It was only a couple of days later that I saw Viñëujana Swami chanting on The Drag. I didn’t know that this was the answer to my prayers. I was completely amazed because I had never seen a devotee before. I had heard the chanting of Hare Kåñëa from the “Hair” album, so I knew the mantra. He was sitting down alone, chanting Hare Kåñëa and distributing Simply Wonderfuls. He had a big picture of Prabhupäda, the kind of picture you’d see on a vyäsäsana. Viñëujana was so blissful, preaching to the people in such a far out way. He picked me out from the crowd because I was so fixed on him. “Do you want to sit down and chant?” 477

“Okay.” “Have you ever heard this chanting before?” “Yeah, I’ve heard it from ‘Hair.’” He explained how you follow the leader, “First the leader chants, and then you follow him in a chorus.” So I chanted with him—the famous tune sung by Çréla Prabhupäda. I closed my eyes and chanted. Then he gave me a Simply Wonderful, which just exploded in my mouth. It was the greatest thing I had ever tasted. After that, my life changed. Very soon I saw that Mahäräja had devotees with him on The Drag. I saw him chanting with Çré Galim, and Parasara, who was Ron the bead man. On Sundays, Viñëujana Mahäräja takes his chanting to Pease Park, which is just down the hill from the campus on Lamar Boulevard. Here he begins his Sunday Love Feast program. As usual, he attracts a large following. Saìkarñaëa: I had lived on the West Coast in the summer of ’69 as a street singer in Haight-Ashbury and Berkeley during the turmoil over People’s Park, when Reagan sent in the National Guard to enforce martial law in Berkeley. The devotees engaged me in making announcements through a megaphone up and down Telegraph Avenue, inviting people to the feast in the park on Sunday. I liked the chanting, the devotees, and the prasädam, but I thought they were naive, and their rules and regs were too much. I knew that the mantra had power and potency, but I was still a mäyävädé, thinking I was God. So I wasn’t ready. I came back to Austin because the West Coast was getting too heavy. But everything started turning sour for me. I became a seeker again. I was thinking that Christ was a perfect liberated soul, so what was his secret? How could I attain it? I came across the passage, “Not my will, but Thy will.” That was it. Do not what you want but what God wants! So every morning I’d get up and pray, “Dear God, please guide me how I can be your servant.” I was just a campus minstrel, staying at different homes. One 478

afternoon, someone came knocking on the door. This girl said, “Hey, there’s a Hare Kåñëa swami in town. He’s going to be at my apartment in an hour.” So we went over there, and it was Viñëujana Swami. He invited us all to a regular program he was having on Sundays in Pease Park. I went down to the park, and this was the first time that I was actually impressed hearing a preacher of Kåñëa consciousness. The prasädam was very simple, but it was absolutely sublime—potatoes with sour cream and turmeric, and apple chutney. So when I met Viñëujana everything just clicked for me. He was living the same way I was, not knowing where he would stay next, like a mendicant, but I was impressed because he was doing it in grand style. Saìkarñaëa is an eccentric kind of person who likes to wear multicolored leather pants and play his guitar on campus just to woo women. He still has his own ideas about spiritual life, but he really likes Viñëujana Mahäräja, and he loves to play guitar and chant Hare Kåñëa with the devotees on The Drag. Siddhavidya: Saìkarñaëa used to play his guitar in this place called Sattva, a vegetarian restaurant where I used to eat. They would feed you for free. The next time I saw him, he was chanting with Viñëujana on The Drag. He said to me, “Hey man, start chanting this Hare Kåñëa. It’ll make you high, I’m telling you.” Seeing that the response in the park is as good as The Drag, Viñëujana moves over to the park on a regular basis, refining his original idea to meet people. He also sets up on campus, laying out a blanket on the grass, with a nice poster of Kåñëa. As he chants and hands out Simply Wonderfuls, Kåñëa inspires him with a nice idea how to preach. “You invite me to your home,” he proposes, “and I will turn your home into a temple.” Mahäräja has a constant stream of invitations, “Come to my place, come to my place, come to my place.” Everyday he announces where he will be for the evening program. Whatever he collects that day by selling BTGs, he uses every penny to buy bhoga to cook a feast. He starts with kirtan, then a lecture and finally prasädam. Everyday he starts the 479

morning as a pauper. But by the afternoon his book bag is full of donations, which he spends on bhoga for the feast at the house he will stay that night. In this way, he lives like a true brähmaëa. Although everyone he meets has an impersonal concept of guru and God, Viñëujana Mahäräja is so blissful in his presentation of Kåñëa consciousness, that people become convinced that his process really works, and accept him as their guide. Dwijahari: I was reading about kriya-yoga, which was mainly breathing exercises. In my younger years I was a diver for the Navy, so holding the breath and doing things with the breath was always interesting. I was practicing kriya-yoga and staying by myself in a little cabin on Lake Austin, reading three different Bhagavad-gétäs at the same time, trying to make sense what they were saying. When I would come into town and stay for a few days, people in the park would tell me, “This Swami’s up there and he’s into this bhakti-yoga thing,” because they knew I was into yoga. They called him the Swami. His name was getting around because he was the only one with robes and a shaved head. I met him later at The Drag when I came into Austin again. He just kept looking at me, and I became more attracted to him. After everybody left I stayed, and we had a private conversation. I had many questions about the Bhagavad-gétä and he would answer my questions very nicely. It made a lot of sense to me. Then he gave me Çréla Prabhupäda’s Bhagavad-gétä As It Is, and I took that back with me to the cabin and read it. After reading Prabhupäda’s Bhagavadgétä, many things started to make sense, like how to control the mind and senses. That was when I made up my mind to join him. Viñëujana always needed a place to stay, so I invited him to stay with me. I also kept a room in a hippie house in Austin, so Viñëujana and Çré Galim moved into that room. From then on it was always the three of us. He would always tell stories about Çréla Prabhupäda. Viñëujana would make preparations, like Simply Wonderfuls, and we would go up on the main avenue and distribute prasädam, BTGs and have kirtan. He would give a talk to anyone who wanted to sit down and listen. 480

Dwijahari is much older than most devotees. He is thirty-two when he joins, which is quite old for the times. He is also a testy guy who doesn’t like anybody cramping his style. Although ten years his junior, Viñëujana Swami is able to engage him in devotional service because he is sincere. It is always difficult for an older person, set in his ways, to surrender to someone younger. It would have been extremely difficult for anyone other than Viñëujana to have accomplished that. But Dwijahari has a great love for Viñëujana Swami, and that keeps him in the movement Within a month, Viñëujana already has a couple of men shaved up and many followers who are just on the verge of joining. Dwijahari’s house is the base, although Mahäräja continues the program of showing people how to turn their home into a temple. Dwijahari enjoys driving Viñëujana Swami around town in his Land Rover so that Mahäräja can go to different places, attracting more and more people with his nightly programs and Sunday love feasts.

March 1971 Ray Neubauer is an English professor at the University. He and his wife take a liking to Viñëujana Swami. They appreciate what he’s doing, so they offer to rent a house for a temple and keep one room for themselves. This house becomes the first Austin temple at 2906 Dancey Street. Scott is another supporter who volunteers to build Prabhupäda’s vyäsäsana. A week later, Viñëujana, Çré Galim, and Dwijahari move out of the room they share and relocate to the Dancey Street house. Jaya Gopal soon arrives from Houston, desiring to be Mahäräja’s servant. After two months of cooking at people’s homes, purifying their kitchens, and giving class at a different place every night, Viñëujana Swami finally establishes a temple on behalf of Çréla Prabhupäda. After painting a large welcome sign, the devotees sit down in front of the temple and pose for a photograph. Viñëujana now has his own place for training the new Vaiñëavas.

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After the temple opening, people drop by every night, so every night becomes a small feast. Of course, the basic diet is rice, dahl, chapatis, and sabji, and Mahäräja teaches the devotees how to make the different preparations to offer to Kåñëa. Dwijahari: Viñëujana would teach us how to cook sabjis, chapatis, dahl and, of course, sweet rice. From the supermarkets I would acquire the vegetables and fruits that they were going to throw out. Because we were near Austin University with fifty thousand students, every day was a feast, with apple chutney, puris, sweet rice, and gulabjamuns. Viñëujana Mahäräja was very attractive. He led beautiful kirtans and gave very nice lectures. There was always first class prasädam and, of course, big smiles. Viñëujana always had a shiny face and that big smile. He was always thoughtful of other devotees, attending to their needs and care. He was very courteous and made a big effort to practice what he was preaching. Like Prabhupäda said, you teach by your example, not by your words. I always remember Viñëujana controlling his senses and his mind, utilizing them for devotional service. He was constantly thinking about how to engage himself and others in devotional service. He was the first one that taught me we’re not these bodies. Every morning we would read the Çré Isopanisad prayers. Hippies would come to talk with Viñëujana, and sometimes people would come by one o’clock at night, high on drugs, and he would actually take the time to preach to them. This was part of our policy that if a person is having a bad trip just help him ride it out. He taught me how to make the brahmastra. His recipe was cloves, ginger, and hot pepper, with honey and orange at the end. He would drink this as hot as possible. He had a mischievous smile, and he smiled like that the first time I drank this brahmastra. In order to keep his new recruits mindful of the spiritual codes of conduct, Viñëujana Mahäräja posts this notice in the new Dancey Street temple. ALWAYS REMEMBER WE ARE DEALING WITH KRISHNA! 482

KITCHEN 1. Bring nothing dirty, or garbage, or leftover prasädam, into the kitchen. 2. Knock before entering, and close the door entering and exiting. 3. Wash hands before touching anything and refrain from touching face, clothes, floor, etc. If anything unofferable is touched, wash hands again. 4. Cleaning Kåñëa’s kitchen is cleaning our hearts, so we’ll do it carefully. PRASADAM 1. Prepared in Kåñëa consciousness, and taken in Kåñëa consciousness. Avoid being avaricious or envious as the tongue is difficult to control. 2. Take all prasädam on your plate even if it’s an austerity. 3. Leftover prasädam may be taken any time with reverence. 4. Always say a prayer before taking. Any prayer in line with scripture is acceptable. 5. Do not bring prasädam back in the kitchen. HUMBLE What am I, and what is my value? What is the value of my things? They are nothing. But my dear Çréla Prabhupäda, and Lord Kåñëa, your goodness can change matter into spirit, as everything is your energy only. I therefore pray for your causeless mercy to engage me in pure devotional service. Siddhavidya: Viñëujana would regularly come on campus to chant and preach, and a lot of times he would announce what the Sunday feast was. Even on a Wednesday he had planned what the Sunday feast was, strawberry malpura, sweet rice, puris... I had become a prasädam addict! He would tell the menu and my mouth would be watering. At that time the temple was on Dancey, and Monday morning he would bring the leftovers of the feast to the campus or The Drag. I saw him in both places, and I would take. 483

Ray Neubauer invites Viñëujana to give a talk on bhakti-yoga at Southwest Texas State College in San Marcos, a college town with a Spanish influence just south of Austin on the road to San Antonio. Southwest is a small liberal arts college where students go for a teacher’s degree or as a preparation for University of Texas in Austin. A few interested people squeeze into Dwijahari’s Land Rover, and the party heads off to San Marcos for the program. Later that evening, while driving back to Austin, everybody is in a good mood after a successful engagement. Saìkarñaëa: Viñëujana appealed to me, and attracted me also, because he knew the Jefferson Airplane before he became a devotee. I had been following that whole music scene. They had an old hymn called “Good Shepherd” that they put on one of their albums. It was about Christ and had a spiritual ring to it. Viñëujana heard that song from Marty Balin when they spent a summer up at some monastery. He had sung it to Viñëujana before the Airplane become a famous band. Viñëujana and I sang that song as a duet, driving back down the highway in the Land Rover. We sang it together, and it attracted me so much because it was spiritual on a certain level. I was sentimental about the whole hippie scene, and he had a special connection to what I was emotionally attached to. I don’t know how many other devotees would do that with a bhakta, sing a song off a Jefferson Airplane album just for my benefit. In the same way, Çréla Prabhupäda had listened to Pancadravida play guitar. Prabhupäda was like that, but most devotees wouldn’t do things like that. But Viñëujana was like that too. He went that extra mile to understand, appreciate, and engage someone. It was very personal and considerate of someone else’s feelings and desires to serve Kåñëa in a certain way.

Meanwhile, down in Florida, Brahmänanda and Gargamuni Swamis 484

have also been preaching and making devotees. Because the sannyäsés have been keeping all the money from the book sales for their own preaching and not remitting anything to the BBT, a little controversy develops with the regional GBC man, Satsvarüpa däsa Adhikari. Prabhupäda had instructed the GBC men to encourage the sannyäsés in their preaching work, and therefore Satsvarüpa had driven down to Tallahassee to check up on Brahmänanda Swami and Bhagavat. He is surprised to see that their Sunday feast program is a big happening. In Gainesville, Gargamuni Swami is also having success chanting and distributing prasädam on the Plaza at the University of Florida and has made several devotees as well as opened a center. Similarly, in Houston the temple appears to be thriving. Satsvarüpa is impressed with the success of the sannyäsés, but still remains a little stand-offish because he still thinks they are influenced by mäyäväda philosophy. Since the four sannyäsés were more or less banished from the society after Janmäñöamé in New Våndävana, there is a tendency amongst GBC men to be suspicious of their activities. Satsvarüpa decides to write Çréla Prabhupäda about the matter. Prabhupäda is of a different mind, however, knowing that the sannyäsés need space to do their preaching work so they won’t feel inhibited. He requests Satsvarüpa not to bother the sannyäsés, because he wants to encourage them. I am so glad to hear that you have just returned from a successful touring of the temples in Southern USA and had an occasion to meet and speak with our sannyasis also. The sannyasis are trying their best. So let them go on as they have been doing and let them do in their own way. There is no trouble. Letter to Satsvarupa, February 26, 1971

People in India are inquiring whether ISKCON has a mission in Pakistan, so Prabhupäda begins to consider, why not? Since Great Britain partitioned the Indian sub-continent in 1947, both India and Pakistan have experienced severe distress. Prabhupäda knows that the 485

only solution is the process of Kåñëa consciousness as taught by Çré Caitanya Mahäprabhu. Pakistan would never allow a mission from India to enter the country, but an ISKCON mission from America would not be denied. Therefore, Prabhupäda now requests the two sannyäsé brothers to go to Pakistan. On the whole I am not insisting to go there, but if it is possible for you to go there, four to five men, and preach this Kåñëa cult, that will be a great achievement. Our point is that Kåñëa is neither Hindu, nor Mohammedan nor Christian. He is the Supreme Personality of Godhead, proprietor of everything, the supreme enjoyer and the most well-wishing friend of everyone. We want to impress these three points everywhere and by such understanding surely there will be peace and prosperity all over the world. Letter to Gargamuni Maharaja, February 16, 1971

Taking Prabhupäda’s suggestion seriously, the brothers prepare to leave Florida. Gargamuni raises the money for his ticket by making a devotee, Pusta Kåñëa, who offers to pay the fare to East Pakistan. Brahmänanda, on the other hand, can only get as far as London, where he hopes to collect more money to go to West Pakistan. As Prabhupäda travels around India with his World Sankirtan Party, he receives a letter from Viñëujana Swami along with an enclosed pamphlet about varëäçrama-dharma that he has produced. Delighted with Viñëujana’s presentation, Prabhupäda mentions it during Bhagavad-gétä class that evening. “Viñëujana is doing very nice. He has printed some literature, and he’s going for enrolling members. So I think this literature should be rendered into Hindi and Bengali. He has picked up from the purport of Çrémad-Bhägavatam very nicely, presenting this booklet about the missionary activities of the Kåñëa consciousness movement. The Kåñëa Consciousness Movement is the Genuine Vedic Way. He has done it nicely, so I think this should be translated in different languages.” (Conversation in Gorakhpur, February 18, 1971) Revaténandana: I was in India when he wrote an article about some practical ways to communize a town Kåñëa consciously. It was a 486

whole program. I was in the room when someone started reading it to Prabhupäda. He said, “You don’t have to read the rest of it to me, I can see he has written very nicely. Publish it in BTG.” I didn’t know what he was doing, but Prabhupäda liked the article. After arranging for a Hindi translator, Prabhupäda writes to thank Viñëujana Mahäräja. The pamphlet enclosed by you is very nice and I am translating it into Hindi. You have very diligently collected all the purports in ÇrémadBhagavatam and have presented very nicely our missionary activities, especially in reference to religion, politics, and sociology. Actually we want to establish a transcendental human society in which everything will be perfectly done so that man will be happy in this life as well as the next. All pamphlets and leaflets are well selected, and if you simply preach the message contained in that literature, that will be sufficient stock to deliver to the people in general. Letter to Vishnujana Maharaja, February 22, 1971

Dallas – March 11, 1971 For his inuagural address on January 20, 1961, the President of the United States of America, John Fitzgerald Kennedy, stated, “Let the word go forth, from this time and place, to friend and foe alike, that the torch has been passed to a new generation of Americans...” In a grim rendezvous with destiny on November 22, 1963, he was assassinated in Dallas, his life crushed like his wife’s abandoned bouquet. Although he was President of the world’s most powerful nation, he could not protect himself from cruel death. Ten years after that inaugural speech, Mohanänanda organizes the Lord Caitanya Festival and Feast for the appearance day of Çré Caitanya Mahäprabhu, to give the residents of Dallas a chance to change their inexorable fate. Only amongst the new generation of Americans, however, does the word go forth and attract a following. Prior to Viñëujana Swami’s arrival in nearby Houston, several devotees had already arrived in Texas and opened a center in Dallas. In Los Angeles, Mohanänanda, who was only 19, had gotten married and 487

driven off with his bride, Shasti, in a little VW bug with a few cases of BTGs and two boxes of Spiritual Sky incense. Accompanying the couple was Dina Bandhu in the back seat. They left LA right after maìgalaärati and drove off into the rising sun. Subsequently, Akuti devé was sent to Dallas to marry Dina Bandhu. She joins the other three in the tiny apartment they are using as the temple. One day Viñëujana Mahäräja comes visiting, bringing a small wedding gift. He is eager to associate with the devotees from his LA days. Akuti devé däsé: I went to get married in Dallas, when it was a really tiny temple with Dina Bandhu, Mohanänanda, and Shasti. Viñëujana Mahäräja came and gave us peacock feathers as a gift. I thought that was such a nice spontaneous thing for someone to do. We didn’t have Deities or anything, but he just set them on the altar. It was really a sweet thing to do. Although the devotees are crammed into a little apartment, they have big plans to present Kåñëa consciousness in Dallas. They are only two householder couples and have to arrange everything themselves, but they have already met interested people whom they engage in planning the festival. A huge figure of Lord Caitanya is fashioned as the main attraction for the procession to Lee Park in the prestigious area of Turtle Creek. They especially invite Viñëujana Swami, knowing full well that simply by his presence the festival will be a great success. Viñëujana Mahäräja drives up in the Land Rover, bringing his small coterie of followers from Austin to join with the Houston and St. Louis temples to help Mohanänanda announce that Hare Kåñëa has arrived in Dallas. Akuti devé däsé: When Viñëujana Mahäräja came, it just ended up being a huge festival. We went down Turtle Creek Boulevard and Viñëujana led the chanting. They put on a drama, and everybody had a part. Prajapati was in ecstasy and became a devotee immediately after.

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Prajapati: When I first joined, Mohanänanda wanted me to play Lord Caitanya for the festival in Lee Park, which was a big hippie gathering place in Dallas. When Viñëujana Mahäräja arrived, he pulled the whole thing together, and we did that pastime where a fisherman catches Lord Caitanya in a net. Viñëujana narrated the play, and Mohanänanda played Lord Caitanya. It was a fun thing. Satarupa devé däsé: Viñëujana and Mohanänanda were good friends, and they had done a lot of kirtan together in LA. They were both all day kirtan people. So Viñëujana came up to do that festival and organized a play. Even at that time he was just so charismatic. At the festival people just flocked around him like the Pied Piper. Afterwards, I heard that he use to be in Haight-Ashbury selling flutes on street corners, wearing some kind of robes and really long hair. That was just what he was like. Bimala devé däsé: My husband, Mandalesvara, and I were hippies and we were on a quest, searching for God. We had just run a spiritual gauntlet through hatha-yoga, LSD, pseudo-meditation, and were currently into macrobiotics. We had hitchhiked to the temple because we had heard about bhakti-yoga and the Lord Caitanya Festival. We followed the procession behind this giant Lord Caitanya figure with arms uplifted. Viñëujana Mahäräja narrated the play at the festival in the park, and the devotees enacted it. It was so dramatic. He was just speaking extemporaneously, and it was incredibly beautiful. We were completely amazed that he didn’t have a script. I kept wondering how he could have memorized the entire play, because he spoke so eloquently. Then he led a kirtan, and that was it. We were zapped completely! He definitely dominated the whole performance with his charismatic voice. We moved into the Dallas temple a few weeks after that. Mandalesvara: Viñëujana Swami came in with his saffron garments, carrying his saffron stick, and butterflies appeared to enter with him. That made an impression on me. In his classes he made something 489

that was so far away—Rädhä-Kåñëa worship—seem close. His love for Çréla Prabhupäda and Rädhä-Kåñëa came through, and it influenced me greatly. Raghunätha: At Dallas I met Viñëujana again. I had moved into the temple, and we all went to the big festival which Mohanänanda arranged and organized. I wasn’t shaved up and I was still wearing my jeans. It was a mahä-celebration, and I became so inspired that Viñëujana personally shaved me up. Again I asked him, “Please, can I come with you now to Austin?” “No, no. You should stay here in Dallas.” I didn’t want to go back to Houston, because all my relatives were there and my mother had just broken up with my father. The whole thing was so entangling for me, so I was saying anywhere but Houston. I was hoping he would say Austin, but no, Dallas. So I was still just a step away from Mahäräja. He wouldn’t let me come any closer than that. After the festival Viñëujana Mahäräja remains in Dallas for a while to help Mohanänanda with the preaching. He writes Prabhupäda, informing him of the successful festival, where at least 2,000 people had come to the park all day long. He also expresses his feelings of separation. When he returns to Austin, he takes Dina Bandu and Akuti with him because he wants them to go on to Houston and help out Prahladananda and the other devotees there. In this way, Mahäräja is acting like a GBC man to ensure that the Texas preaching mission will be successful.

Austin – April 1971 Not long after the Dallas festival more devotees show up in Austin to be with Viñëujana Swami. One day, a little blue aerogram is delivered from Bombay. It’s a letter from Çréla Prabhupäda! All the devotees love to share their Prabhupäda letters, and Viñëujana can’t resist sharing this one with the temple devotees even though it’s very personal.

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Subhananda: In April I went down to Austin. I wasn’t initiated then. I had gone from St Louis to Dallas for the Lord Caitanya Festival and saw Viñëujana there. He was an overwhelmingly charismatic, powerful person, and I just decided I really must have his association. So I talked to Bhagavan, who was my GBC, and told him I wanted to go. There weren’t many devotees in St. Louis and they wanted me to stay, but I wouldn’t take no for an answer. So I got reluctant permission to go and took a bus down. The first day that I arrived there, Viñëujana Mahäräja took me aside in another room after the others were asleep. He had just received a letter from Prabhupäda, which he was very excited about. It was like he was sharing his rapture. He wanted a devotee to tell about this wonderful thing he had experienced. I remember feeling very honored that he was confiding in me and treating me like a spiritual friend. He read from a letter he had just gotten in reply to a letter he had written lamenting the fact that he missed Prabhupäda. He had been in LA for a long time and had been sent to open centers after that whole debacle in New Våndävana. I think he was still feeling guilty about all that. Prabhupäda was saying, “I remember in LA when you used to lead kirtan, I’d feel myself transported to Vaikuëöha.” Those were almost his exact words. He was in bliss that Prabhupäda had said that about his chanting. He was crouched in the corner of his room and he was reading this as if revealing something very sacred and ecstatic. Although Viñëujana has read this letter many times over already, he still relishes reading it one more time in the still of the warm spring evening, as Subhananda listens with rapt fascination. My Dear Son, Viñëujana Mahäräja, I beg to acknowledge receipt of your letter dated 25th March, 1971, and have noted the contents. Because I have been very busy with the movement which is going on here, I haven’t had time to reply your letter until now. As soon as I remember that you are trying to fulfill my desire of trying to open ten centers, it gives me renewed vigor and life. Please do it nicely. I have got confidence in you because Kåñëa has given you special talent for chanting Hare Kåñëa Mantra. When you were chanting in LA temple in the evenings, or in the mornings, I 491

enjoyed your chanting so nicely that I thought myself immediately carried to Vaikuëöha. So I am always thankful to you for your activities in announcing the interest of our mission. Thank you very much. Most probably when I return to LA I may call you back just to hear your chanting of Hare Kåñëa Mantra. I am very anxious to meet you also. I am thinking of returning very soon, but I am also contemplating going to Russia. So on my way back I may go there to Russia for a few days and then to USA. Although I am Indian materially, still I have adopted USA as my fatherland and you are all my fathers. In India I had one father who raised me a Kåñëa conscious child but in America I have got many fathers who are reminding me always of Kåñëa. Therefore I will always wish to live under your care. It is so much encouraging that you have got a very nice temple and that already there are six students living there and following the regulative principles. Anyone who you recommend, I shall immediately initiate him. So take advantage and enchant those who are coming by your chanting of Hare Kåñëa Mantra. You will be victorious. And try to introduce our books there and it will be a great missionary success. One KÅÑËA book sold means we go forward one step in our Kåñëa consciousness. We should always remember this. Now the second part of KÅÑËA book is available, so take them from Karandhara. So far as waiting for sending Deities, that is all right. Although there is no Deity, still this Hare Kåñëa mantra is considered to be the sound vibration incarnation of Kåñëa. Actually we should give more stress in worshipping the incarnation of sound vibration, but whenever there is possibility of installing Deities and strictly following the regulations of worship, we shall do this, but the essential part of our activities is to worship the sound incarnation. You will be glad to know that Subala Mahäräja is now in Bombay and he is going to Delhi for preaching work. Here in Bombay we are having a huge saìkértana yajna, called, “Bhagavata Dharma Discourses—a Hare Kåñëa Festival,” where 20,000 to 30,000 people are attending daily for chanting, lecture, arati and prasädam distribution. So here in Bombay preaching work is very successful. Many important men are becoming interested. Most probably we will have our permanent center here soon. Hoping this will meet you in good health. Your ever well-wisher, A.C. Bhaktivedanta Swami P.S. While posting this letter, Çréman Gargamuni Mahäräja has 492

just arrived in Calcutta from Pakistan East.

Prabhupäda’s warmth and affection assuage Viñëujana’s feelings, which had been so hurt in the aftermath of New Våndävana. He finds solace and satisfaction in Prabhupäda’s support of his service. He chuckles at the irony of the Dallas festival, which seems tiny compared to the number of people that Çréla Prabhupäda is attracting.

East Pakistan – April 1971 In 1947, when the British partitioned India into Hindustan and Pakistan, half of Bengal and half of the Punjab became East and West Pakistan, respectively, with 2,000 miles of India between them. The gulf between the two distant, ethnically dissimilar wings of Pakistan became unbridgeable when, in 1970, the country’s first-ever democratic elections resulted in a resounding victory for the Bengalis of the eastern wing, and for their leader, Sheik Mujibur Rahman. He proceeded to legislate much greater autonomy for the two regions. The outgoing West Pakistani military regime refused to countenance what it saw as the possible breakup of Pakistan. East Pakistan proclaims its independence as a sovereign nation, Bangladesh, on March 26, 1971. Secretly, the West Pakistani army airlifts in troops, killing thousands and laying the Bengali countryside waste. To escape the violence, ten million refugees stream across the border into India, placing an intolerable burden on West Bengal’s already meager resources. On April 30, the Indian newspapers report that four Hare Kåñëa missionaries were killed in Dhaka by Pakistani soldiers. Çréla Prabhupäda is filled with grief due to worry and apprehension over Brahmänanda’s whereabouts. After the beginning of civil war in Pakistan, Prabhupäda had advised the brothers not to go there until the disturbance was settled. Seeing the upheaval caused by the civil war, Gargamuni Swami and Pusta Kåñëa had left Dhaka and arrived in India before the end of March. However, there is no word from Brahmänanda 493

Mahäräja, who is supposed to be in West Pakistan. His location is unknown. For five weeks there is no news from Brahmänanda and no one has any idea what has happened to him. Prabhupäda’s distress is finally relieved on June 8, when Brahmänanda Swami sends a telegram from Karachi requesting permission to come to India. Due to lack of funds, he had traveled overland from London and had, therefore, remained incommunicado. Prabhupäda immediately advises him to come to Bombay. “Jaya Bangla! Jaya Bangla!” From rooftops, school yards, and bus windows, the call for freedom is everywhere. As the civil war in Pakistan escalates, the Bengalis see it as a war of liberation from their Punjabi overlords. By the end of the year the breakaway of Pakistan’s eastern wing becomes a virtual certainty when the Islamabad government launches air strikes against India. Responding in defense, the Indian air force wipes out the Pakistani air force in the East within two days, giving India control of the skies. In the Bay of Bengal and the Ganges delta region, the Indian navy is in unchallenged command. Its blockade of Chittagong and Chalna harbors cut off all reinforcements, supplies, and chances of evacuation for the Pakistani forces who are outnumbered and trapped in an enclave 2,000 miles from their home bases in the West. Thirteen days after it began, the most brief yet most bitter of the wars between India and Pakistan comes to an end. Pakistan’s President, Agha Mohammed Yahya Khan, reluctantly accepts India’s cease-fire on the Western border in a complete and humiliating defeat. The surrender simultaneously marks the end of the nine-month-old civil war that strips Pakistan of more than half of its population. A new nation, Bangladesh, is born. An estimated three million Bangladeshis are among the casualties of war. Prime Minister Indira Gandhi declares, “Dhaka is now the free capital of a free country. We hail the people of Bangladesh in their hour of triumph. All nations who value the human spirit will recognize it as a significant milestone in man’s quest for liberty.” 494

The real milestone in man’s quest for liberty, however, is the expansion of Lord Caitanya’s saìkértana movement all over the world. On the order of Çréla Prabhupäda, Gargamuni Swami and Brahmänanda Swami had gone to Pakistan to preach the gospel of genuine liberation—from birth, death, old age and disease. Even with no tangible results, their surrender to the order of Guru in the face of ominous danger illustrates their courage and sincerity. Of the seven new sannyäsés Prabhupäda made last July in Los Angeles, six are now in India. Only Viñëujana Swami remains in America to disseminate Lord Caitanya’s movement deep into the hearts of Texans.

Austin – May 1971 Dancey Street is located in East Austin, which is not such a good area since it is harder to reach. After the devotees move in, the turnout of people gradually dwindles Although the temple is in a middle class neighborhood, being across the Interstate highway on the East side behind the University, it is not very accessible for students, who all live on the West side of the freeway. The new temple is a little two-bedroom house on a corner lot, with a house next door and another house behind. Çré Galim: People were coming but it wasn’t a prime location. It was better when we just went from house to house. I really felt that it was more effective preaching. In Dallas, Mohanänanda gave us an old harmonium. It was in battered shape but Viñëujana fixed it up and used it to deadly potency. He would gather fifty to a hundred people to come and chant Hare Kåñëa with him. The kirtans were intense. Subhananda: I remember the way he’d go to sleep. He would step into his sleeping bag as if it were a pair of pants, and just in one quick sweeping movement, lay down, say a few prayers, and go to sleep. In the morning, when the alarm would ring, he’d stand up instantaneously. He was, at the very least, being the good ascetic and not allowing himself moments of languishing in a half asleep state. 495

He was very ascetical in the sense of constantly watching himself for a slippage into laziness, boredom, or whatever. Viñëujana Swami continues going to the University of Texas to chant and distribute prasädam. Soon everybody on campus is talking about him, especially a professor giving classes at the School of Architecture. Murti däsa: Viñëujana came to the Austin campus in May, and he was giving classes on the Çré Isopanisad, right on the mall of the campus, in the baking sun, on the lawn. He had an old harmonium, and he was dressed in old saffron cloth, bare-footed, with no top piece. He had his daëòa with him all the time, and he was all burned from the sun. He was a classic. He was just amazing. Dwijahari was giving out sweetballs, and as I came by, he offered me one. I was doing yoga at the time, hatha-yoga and raja-yoga, so I said, “A yogi never accepts sweets.” In his thick Brooklyn accent, Dwijahari retorted, “How dare you dishonor prasädam? If you don’t take this sweetball, I’ll punch your face.” So I said, “Oh! Okay.” Then I took a sweet and I was finished. I sat down to listen and I was amazed. Viñëujana Mahäräja had an original brown Bhägavatam from India that Prabhupäda had given him. He was reading the third part of the First Canto about the inauspicious times of the Kali-yuga. Murti däsa is an Oxford-trained Rhodes Scholar, who has traveled around Europe and holds a masters degree in architecture. Viñëujana Swami never had a college credit to his name, yet he is espousing this incredible philosophy. Murti wants to see the philosophy in action, not listen to rhetoric, so he poses problems and asks questions to ascertain whether Viñëujana can think and arrive at a conclusion, or is just parroting dogma. Mahäräja totally satisfies him. Austin is the center for spiritual seekers in Texas, although several years behind California. Two girls from Austin, while traveling through India, had met an Indian guru named Vishnubhai Acharya in Ahmedabad, a Shaivite dressed in the robes of a sannyäsé who put on the 496

big Shiva tilak every day. They convinced him to come to America and brought him back to Texas to become the yogi of Austin. They rent an A-frame house for his ashram, and he is always there on call. About sixty interested locals go there every morning religiously at five o’clock to do raja-yoga, or astanga-yoga, the eight-fold path, including äsanas and the chanting of Hare Kåñëa mantra. He introduces them to Indian cuisine and cooks rice and curry for everyone. Ädi Deva: I had just graduated from sculpture and was working for the Museum at the University. Murti däsa was a good friend of mine and we were sharing a studio with a group of artists. We had been through various and sundry experiences together and met one Indian guru, a guy named Vishnubhai Acharya. He gave weekly Bhagavadgétä readings and many interested seekers would come Wednesday evenings to listen to him read from the Sixth Chapter, all about what a yogi is, how he acts, how he sits on a kuça grass äsana, the whole thing. He would relate different experiences he had with yogis he’d met. To the Austin spiritual seekers he was a storybook of knowledge. They thought he was amazing and they quickly became very attached to him. One evening the imported guru shows up at Dancey Street temple with a few followers. The devotees are shocked to see the guru holding hands with one of his female disciples. Viñëujana Mahäräja, nevertheless, offers obeisances and sits down to talk with him. It is not long before Vishnubhai Acharya begins swooning over the name of Lord Kåñëa, acting like an advanced devotee. He comes back to the temple on different occasions, and it’s always the same thing, putting on his show of devotion like a sahajiyä. From time to time Vishnubhai Acharya likes to invite other people who are into Eastern thought to come to his ashram as guest speakers. One of the people he invites is Viñëujana Swami from the Hare Kåñëa movement. The program is scheduled for a Friday night when Viñëujana will perform kirtan and speak about bhakti-yoga. The students who attend these discourses think that bhakti-yoga is just a part of raja-yoga, the bigger system, of which the ultimate end is impersonal oneness. 497

Just before the event, rumors leak out that Vishnubhai is giving massage to some of the wives in the yoga group and getting a little carried away. The husbands are horrified. At the same time the Acharya has a green card interview coming up, and he needs people to sponsor him so he can get his green card to stay in the country. His yoga students have a pow-wow shortly before the Friday night meeting with Viñëujana Swami and decide to get rid of their bhogé yogé—he won’t get his green card, they’ll send him back to India, and he will be history. Vishnubhai Acharya is really upset at this turn of events. The angry husbands take him to the airport and put him on the plane, saying, “ByeBye, Vishnubhai.” But the incident causes a rift amongst the group, and people go off in every direction. One party is really upset that their guru is being sent back to India, while the other party thinks that he’s bogus, and glad to be rid of him. Ädi Deva: I was really down. I’d been through a whole bunch of craziness in my life and was looking for something positive. Then Vishnubhai Acharya left in disgrace. I thought, “What am I going to do now?” Someone had to tell Viñëujana Swami the program was off. So four of us went over to the Hare Kåñëa temple to tell Viñëujana, “Hey, the deal’s off. You don’t need to come.” I had not seen Viñëujana Mahäräja on the streets of Austin, although he had been there for awhile, but I had seen other devotees. I thought, “These guys are weird. They’re just too heavy for me.” I didn’t want anything to do with them. But when I went to the temple that night, it was very sweet. Viñëujana Swami was there with his shirt off, leading ärati. He was a one-man band because nobody else knew what they were doing. Saìkarñaëa had come in that day with his head newly shaved. He had gone to a barber in Austin to shave his head, and Viñëujana Swami was mad at him because he didn’t want him to shave his head until he actually lived in the temple. So here was Saìkarñaëa with his shirt off, bell bottom pants on, and shaved head. Çré Galim had a bed sheet on, that was his dhoti, and Dwijahari was also there. Viñëujana Swami invited us to come do our hatha-yoga on the temple floor at 5:00 AM every morning. They were going to have 498

maìgala-ärati, but we were welcome to join them and stand on our heads or do whatever we wanted to do. We wanted to continue with the exercises that we had been doing for months. We were going to use my apartment, but when we got this offer from Viñëujana Swami to use the temple, we said, “Okay, we’ll do that.” Bhagavad-gétä had whetted my appetite for spiritual life. My grandmother had given me a copy, so I knew what it was, but I didn’t know how to interpret it. She had given me the Isherwood translation, so I went purely as an academic to the temple because I wanted to find out more about Bhagavad-gétä. Because Çréla Prabhupäda’s Gita had purports and mine did not, I wanted to find out what the three guëas were and other stuff. I would read it and think, this makes sense but what is it? Little by little, Viñëujana Mahäräja would tell us more and more. It seemed like he would lay a bomb on us every time we’d go. He’d tell us another thing about the personal conception. “Well, where there’s energy, there’s the source of the energy, the energetic, so let’s live with the idea of impersonal and personal. The impersonal is actually coming from the personal.” He’d lay these philosophical bombs on us. Murti and I would walk back from the temple through the park, and we’d sit down in the park and discuss all this at length. We were really taken with Viñëujana Swami because he was just this incredibly charismatic person. He wasn’t even male or female, he was just this beautiful person. You didn’t know what he was, but you were attracted. When I asked Viñëujana later why he had offered obeisances to Vishnubhai Acharya, he said he was only offering obeisances to the post of sannyäsa. He was a one-man show. He was cooking, he was offering the äratis, he was leading the kirtans. He just did everything because nobody knew anything. The only person who knew a little bit, and had a little involvement with the movement before, was Subhananda, so he was kind of a right-hand man. Pulastya moved right into the temple. He just dove at Viñëujana Swami’s feet. As the hot Texas summer approaches, Viñëujana Mahäräja develops a yen to bring his new bhaktas to the San Francisco Ratha-yäträ. The 499

news is that Prabhupäda will attend, as usual, and will be giving initiations after the festival in Los Angeles. It will be a wonderful opportunity for them to meet their Guru Mahäräja, engage in devotional service to Lord Jagannath, and associate with the other devotees serving the worldwide movement of Lord Caitanya. The more he talks about the idea, the more it develops into an adventure, and soon the whole temple wants to go. Viñëujana explains the philosophy and pastimes behind Ratha-yäträ and glorifies his former temple president in San Francisco, Jayänanda Prabhu, as the ideal servant of Lord Jagannath. As Viñëujana goes on glorifying the qualities of Jayänanda, his own desire to associate with the devotees in California increases. Another interesting facet of Viñëujana’s Austin preaching is his promotion of the temple in the food co-ops. Here he meets new people who become attracted to Kåñëa consciousness. With all the attention he is causing he is soon invited to appear as a guest on a local television show. Dwijahari: Viñëujana went for a local talk-show interview. People were curious about the bald-headed, pony-tailed guys around town. The angle was they were pitting us against the Bible. Viñëujana Swami did all the talking. He made it a point not to agitate anybody, whatever their belief was. He always handled himself very well, and I learned quite a bit from him. He was advanced spiritually and had a very good understanding of the philosophy of bhakti-yoga. The women were very attracted to him, but he kept them at a distance. He always maintained things on the spiritual platform and only spoke to them on scripture pertaining to Kåñëa consciousness. One time a girl was trying to take me outside, and he spotted her actions. He came in the room and escorted her out in a gentle way, saying that it was time for us to take rest. I just stood back and smiled. He was always very careful about the attraction of women. Of course, when we see an attractive woman, the thought comes, the desire is there, but you simply have to tolerate it. He would repeat 500

what Çréla Prabhupäda said. “In the beginning we have to use force to control our mind. When the attraction comes and drags your mind away, you have to grab it and put it right back on the devotional line again. You have to tolerate the inconveniences and the dictations of the body.” He told me the experiences he had in Florida with Gargamuni and Brahmänanda and how the police came and found them in an unfinished house one evening. He also told me that he had made some offense to the spiritual master in New Våndävana. I believe I had asked questions about accepting a spiritual master and what it entails, what is his position and our position, how we render service to the spiritual master, and other things. He was very sorry and said the offense was due to his lack of knowledge. He was always extremely respectful and dedicated to Çréla Prabhupäda and tried to give me the benefit of his mistake. For a sannyäsé to admit to a new devotee that he has made an offense to his guru is really humble and forthcoming. Viñëujana’s relationship with the people he meets in Austin is so warm and open that within a few months he recruits more than a dozen devotees and organizes them in establishing a permanent center. Ray Neubauer and his wife hold their room in the house for a while, but soon drift away. In their place Kåñëa sends Ishan and Vibhavati. They had also been chastised due to their siding with the four sannyäsés at New Våndävana, and later Ishan had been rudely escorted out of the Detroit temple. But Viñëujana sees them as Kåñëa’s mercy. He can now take his new bhaktas to Ratha-yäträ while at the same time have an older devotee couple maintain the center. Ishan quickly agrees to the proposal to stay in Austin. Ishan: It was the feeling of being in his association. He was like a demigod. Physically he was very beautiful, and he was very young— twenty-three at the time. I remember driving in a car and sitting behind him and marveling, even from the back, how beautiful he looked. There was something attractive about his form, some kind of inherent beauty in his form, like Lord Caitanya. He always had 501

that—that he was so very beautiful, very gracious and graceful. He was never macho. He had a very strong sense of purpose, but he was extremely gentle, without being obviously gentle. He was soft—just like his voice. His voice was velvety! You liked to hear the man’s voice because when he spoke it was deep and rich and warm. Just the natural sound of his voice was attractive. When he talked about Kåñëa it was almost like he was purring. “Kåñëa!” There was a depth to it. Here was a person who was actually blissful in Kåñëa consciousness, not simply liked Kåñëa consciousness, but was tasting something that was extremely attractive to behold. And there was something about his eyes, something alive and twinkling, although his face was very relaxed. There was no ego involved that I could see. He was working for Lord Caitanya, Çréla Prabhupäda, and Kåñëa, so there was a kind of selflessness. It was mysterious. He always knew exactly what he was doing and where he was going, but he didn’t speak about it like he had too much to do. You never got the feeling that he had a tight schedule or a full schedule, but he was always on track in a very natural, quiet, calm way. There was never any sense of excitement, only a sense of sobriety and seriousness. And never to the point where it infringed on the way that he dealt with other people. So this was mysterious, because I had hardly met anyone like that in my life. There are many great leaders and authority figures in ISKCON, but here was a person who used no kind of leverage, or tactic. There was never any tactic or force in anything that he ever did that I ever saw. It was always, “What are we doing for Lord Caitanya now?” The people around him trusted him so implicitly that there was never any question that we looked to him for the signal as to what do we do now. In Viñëujana’s company everything is fun because he likes to engage people in ways that they feel comfortable. He always makes a conscious effort to ensure everyone is relaxed and happy. If there is any slack that has to be made up, or if anything is not covered, Viñëujana will take the responsibility to just naturally fill in the gaps. “You never leave any gaps for mäyä to come in and spoil your consciousness.” He calls it the “nogap philosophy,” explaining that this is what Çréla Prabhupäda has 502

taught him. No one ever gets the impression that he is the boss and others have to do the work. Nothing like that. He is more selfless than any of the others can even dream of being. This is obvious to everyone. Basically, he is everyone’s servant, not ostentatiously, but very naturally. Viñëujana always makes a positive impression with people because he has the habit, or way of life, of giving every activity the time it needs without rushing anything. Whatever he does, he does it thoroughly, completely, and joyfully. Viñëujana even hands out pots and pans to bang on during kirtan so that everybody can participate. His is always a down-home kind of kirtan, where everyone can join in and have fun. By his devotional mood and love for the Holy Name, Viñëujana attracts a lot of people to join the movement in the few months he is in Austin. Ishan: I never heard him chant japa quickly. It was like he’d be praying. His japa was praying! I couldn’t see how a guy could finish his rounds chanting so beautifully and so slowly, but I never questioned it. I felt like he always did everything. He would sit down and make an offering at the altar, speaking as if he was addressing a congregation. “And now we’re offering this foodstuff to Kåñëa.” He would engage us all in making the offering, not that I’m the püjäré and you guys are the çüdras. He would speak something like, “What is the value of the things I have? What is it that I have to offer? But all You accept, My Lord, is the sincerity.” So he would say that sort of thing and then, “Now let us offer this and let us saturate the offering with our devotion.” He used that word “saturate.” He would say it with a very soft velvety voice, in a way that had resonance, and it came out like he was purring. Viñëujana Mahäräja is able to create an atmosphere that is readily available for young devotees to join in and be on a level of devotion right away. They don’t even know the philosophy, yet they can be devotional. Usually, devotees learn the philosophy first, then work on the mechanics of devotional service, gradually introducing devotion. But Viñëujana has everyone in a devotional mood before they even know the name of the spiritual master! Some of them think that Viñëujana is a spiritual master, and, according to Lord Caitanya’s teachings, he is. 503

This is Texas, and it is still sweltering in the hot summer night. No breezes are stirring—the windows are open but there’s no air moving— and it’s even hotter in the kitchen because of the stove, yet Viñëujana Swami is in there, dressed as a sannyäsé, very conscientiously stirring the sweet rice so that the devotees, who are all fast asleep, can have nice cold sweet rice for breakfast. He is so serious because he is taking care of the Vaiñëavas. He just wants them to be happy and have nice prasädam. Ishan: Everything he cooked was so good nobody could resist it. He put so much love into it. His Simply Wonderfuls were made with a piece of fruit in the middle, and they were moist. The consistency of those Simply Wonderfuls! You could go into ecstasy eating one. He made malpura in vats of yogurt. You just can’t imagine how good everything was. He’d take us out on saìkértana, but he’d stay up to all hours of the night cooking in the kitchen. So this man was working round the clock, and while he cooked the Sunday Feast he had a devotee read KÅÑËA book to him because he really liked to hear. And he’d say, “Yes.” He just loved Kåñëa consciousness so much. I remember little sketches and little feelings that this man was a “round-the-clock” devotee who wasn’t locked into any kind of rigidity whatsoever. Here was a person who was doing everything with no sense of a ripple, or disturbance, in his heart. He had one aspect to his demeanor that was motherly. It was feminine. The man was obviously a beautiful masculine person, but there was this warmth like he was the mother of all of us. How could a person be so much like that? He had all the attributes. There was nothing he couldn’t do that any woman could do in terms of making us all feel comfortable. So we always felt very much cared for. He was never the boss. He was always the servant, taking care of us with a lot of love, as if we all belonged to Kåñëa and he understood that. When you talked to him, he would give you his complete attention. He would open his eyes and look at you, and you would think that you were looking into the eyes of a four-year-old child. Because the innocence of his countenance was so profound, there was no question that he was always dealing with everybody as an equal, without a 504

second thought. Even though he was teaching everybody, he never manifested any sense of superiority that I could feel. Not a hair. Nothing. He would open his eyes and look at you and then give you his opinion or work it out. So all these new devotees with their idiosyncrasies, their individuality, and their preferences, were happy. In the Dancey Street temple, everybody takes rest in the same room. People just roll out their sleeping bag wherever they can find a spot and lie down for the night. Visnujana sleeps with the men and wakes everybody up in the morning, “Here’s another day. Another chance to serve Kåñëa!” And he means it. Waking up with him is really beautiful for the new devotees. He is not a rule man so the mood is always free and relaxed, because loving Kåñëa is what Visnujana is all about. For him, the rules don’t seem to matter so much, aside from the four regulative principles. So whatever service the devotees do, Viñëujana makes it seem like a festivity, because Kåñëa consciousness is a celebration. Ishan: He followed Çréla Prabhupäda’s program, so it was all very simple. It wasn’t a question of what should we do today. We knew what we had to do, but how to accomplish that was always real simple. What made everything flow so easily was that he was convinced in his heart, not intellectually, that he didn’t have to take care of his own needs as something separate from the service of Kåñëa and the service of spreading Kåñëa consciousness. So there was never a conflict of interest, and that made everything extremely simple in the man. He never had to choose between what was good for him and what was good for the overall purpose he was serving. He was like a child in the sense that everything was so simple. His demeanor was simple, and his happiness was sweet and mature. He took a real pleasure in every aspect of Kåñëa consciousness. It didn’t matter if it was loading the truck, doing the bhoga run, cooking, making an offering, chanting Hare Kåñëa, or extending the magazines to people, or explaining to people, or cleaning the house. It was all the same for him. It all seemed to be something wonderful to do. It was Vaikuëöha to be there. You would think that a dozen people 505

living in one small place, Americans with diverse backgrounds and totally diverse attributes psychologically, you would think that it would be difficult. But everything was impeccable, everything was clean, everything was harmonious, and everybody was happy. That’s the way I remember it. Dwijahari was a crusty guy, but around Viñëujana, Dwijahari was a pussycat, Dwijahari would be sweet. He’d still have a little bit of a rough and tough edge, but he became so nice and lovable. Around Viñëujana everybody became really lovable. So by his quiet presence, in his unostentatious way, the whole atmosphere became different. We had enough trust in this person to plug into him in such a natural way and pick up on the atmosphere that he was generating, that we all became very harmonious and happy, like a family. He did all this very quietly and everything was natural. He was the meeting point for all of us. I would say that he was a saint in our concept of a saintly person.

Fourteenth Wave – The Marriage Trust

Husband and wife engaging in the service of the Lord is real marriage, and man and woman combined without service to Kåñëa is animal life. Letter to Kåñëa dasa, December 18, 1970

Berkeley – March, 1971 Honoring the appearance day of Lord Caitanya is now an annual festival in Berkeley, attracting devotees from all over California. Not quite as big as Rathyatra, it is, nevertheless, equally blissful. Jayänanda Prabhu, as always, takes responsibility to ensure the festival will be a big success. Madhudviña had started the Lord Caitanya festival in Berkeley in 1970 before he left to take sannyäsa. Berkeley temple was going through 506

an identity crisis at the time because San Francisco had the big Rathayäträ festival, and they wanted to do something special as well. So the idea was born to have a parade through the streets of Berkeley and a festival in the park to celebrate Gaura Purnima. Lochan däsa fashioned a large statue of Lord Caitanya, and everyone wanted to take Him out to the park to celebrate His appearance day. Bhakta däsa: I first heard of Jayänanda Prabhu within a few days of moving into the Laguna Beach temple. Jayänanda was some sort of a legend, a very saintly person who was in San Francisco. I had some idea what a saintly person was—someone small and thin of stature, who was very erudite, very clean, scholarly, and a good speaker. When the San Diego temple went up en masse for the Lord Caitanya festival, we slept in the rental garage space on Valencia Street. After maìgala-ärati they asked for volunteers to go clean the park and help prepare for the festival. I had no idea who Jayänanda was until I found myself riding in the front seat of an old pick-up truck, while he drove, with about five or six brahmacärés in the back. He was dressed in old overalls that were covered with grease and grime. He had huge hands, the size of American footballs, and his finger nails had grease under them. He had a clean-shaven head and a cap to keep his head warm in the early morning cold. As we were riding over the Bay Bridge, he spoke with me and made me feel at once that he was an old friend and a member of the family. I felt completely and totally at ease with him. Our service that morning was to clean the dog stool off the grass. There was dog stool everywhere. First we were cleaning the dog stool, then hanging flags and banners in the park, and arranging the tables for serving the prasädam. Jayänanda took a liking to me because I didn’t mind any service. I liked being with him. He was a down-toearth, practical person. Mahabuddhi: When I first came to Berkeley I was with Bhakta däsa. Jayänanda was stuffing trash bags and greeted us. The Sunday feast was over and he was cleaning up. He asked me, "Who are you?" "I'm Bhakta Randy from San Diego. We're looking for the temple 507

president so we can find out where to stay." "Well I can probably help you but do you mind giving me a hand with the trash?" He engaged me in taking out the trash and sweeping the floor while I was waiting for Bhakta däsa to find the president. I didn't know at the time that Jayänanda was the president. He was telling me about Lord Jagannath and what the festival would be like and where we could stay, and while we were talking he had me taking out the trash and cleaning the floor. That was like Jayänanda, no pretense. Whatever needed to be done he would just do it and preach at the same time. Before a big festival Jayänanda is constantly engaged in service around the clock, day after day, with just a little rest and a few big meals in between. Without such leadership it would not be possible to have a festival. Most of the devotees are simply hippies who don’t know how to direct their energy, but Jayänanda can get almost anybody to do anything. Because he’s so warm and friendly, no one feels like they’re being ordered. Just by his association alone, everyone experiences a good feeling for Prabhupäda and Kåñëa. Nobody ever has to ask Jayänanda to do anything because he already knows what needs to be done. In this way he’s very spontaneous in his service. He loves Kåñëa consciousness and wants to serve twenty-four hours a day, so he never speaks prajalpa. Rather, he will bring every conversation back to Kåñëa consciousness. You never see him simply relax or waste time, because he doesn’t like to be idle, even for a moment. When he gives the Sunday feast lecture, he keeps it basic, “Just chant Hare Kåñëa and take prasädam.” Distributing prasädam and chanting Hare Kåñëa, that’s how he likes to engage people. Although he is the senior-most devotee, Jayänanda prefers not to give classes on a regular basis because he’s not one for long intellectual discussions. Indeed, he thinks that he doesn’t know as much as the others. When he does give class, he talks a lot about Çréla Prabhupäda. Sometimes he may devéate from the text just to mention Prabhupäda. He speaks more about Prabhupäda than Kåñëa. It’s always Çréla Prabhupäda’s business, Çréla Prabhupäda’s mission, Çréla Prabhupäda’s work. Never for a moment does he think that his good fortune is due to 508

any effort of his own. By always giving Prabhupäda full credit for saving him, he remains completely dedicated to Prabhupäda, spending every waking moment in his service. This is his heart and soul. From time to time, Jayänanda likes to take the brahmacärés swimming. On the drive out to the river he jokes with the devotees or sings some of the Vaiñëava songs. Along the way they pass a peach orchard. When the peaches are ripe, he stops the vehicle and jumps up into one of the trees. After offering the whole tree, he invites the others to climb up and join him for a peach feast. It’s always fun to be with Jayänanda. He is not a quiet, reserved person, although around the women, he’s quite shy and not at all talkative. Çré Kanta: He took us out on many chanting parties. After chanting for a while someone would speak. I noticed that the crowds would drift away when the speaker began. But when Jayänanda spoke, the crowd would double. I was always amazed by this. He would talk about the chanting with such sincerity, that people wanted to hear. One time there was a downpour. The rain was running like small rivers in the streets. Even the cars had stopped because it was raining so hard. But we danced through the streets in our bright yellow raincoats stepping through puddles like a bunch of crazy ducks following our leader, Jayänanda. We felt entirely secure in his hands. When we returned to the vehicle, Jayänanda tried to end the kirtan but we just kept on going because we became so enlivened chanting through the deluge. Finally, we agreed to step inside the van, but once we were inside, the kirtan began again—the most fantastic kirtan of my life. There was a rule that we couldn’t go out after the Sunday feast to distribute prasädam until the pots were cleaned. So Jayänanda would go wash the pots while we all sat around and digested the feast. After he loaded the prasädam into the truck, we would join him. Urdhvareta: By 1971 it was generally agreed by most West Coast devotees that if anyone was going to become a pure devotee, it was Jayänanda. He was gentle even with the demons. He’d never get mad, and he always tried to get them to chant. He was not such a man of 509

rules and regs, but he’d get the job done in Kåñëa’s service. I learned how to relax because of him and how to be happy as a devotee. He was like my big brother. Everyone was always pleased to engage in service around him. He couldn’t offend you. He was a big eater and encouraged us to eat the same. He used to like rich food. One time we had sour cream with salted roasted cashews mixed in, and we’d eat it with bananas, dates, and cherries. That was a Jayänanda special. We had to lie down for a while after that. In the spring of 1971, the San Francisco temple president, Chitsukhananda, receives Prabhupäda’s blessings to leave for Mexico to start a center in Latin America. Chitsukhananda has been temple president since Madhudviña’s departure, and it was largely due to his efforts that the temple was relocated from the small storefront on Frederick Street to the much larger facility on 455 Valencia Street in the infamous Mission district. Due to the rough neighborhood, however, it is always necessary to have devotees on all-night guard duty. Prabhupäda selects Keçava, from Los Angeles, to be the new temple president. When Keçava originally joined the La Cienega temple, Jayänanda was the senior devotee, so now Keçava feels a little selfconscious, thinking that Jayänanda should be in charge. But Jayänanda doesn’t want to accept the status of a leader. Being devoid of ambition, his mood is simply däsa-anudäsa. “Prabhupäda wants you to be temple president. You’ll do great. I’ll help you. I’m here for you, and I’ll do whatever service you need to have done.” Placing an arm around Keçava, he puts him at ease and encourages him by pledging his full support. He is very enthusiastic to serve because he understands that his constitutional position is a servant. If he is not serving, than he feels that he’s not in his natural position, therefore, he prefers to take the subordinate stance and give someone else the prominent position. Though he is never reluctant to take responsibility, he is not comfortable dominating devotees, nor does he like to be the center of attention. He just prefers promoting others ahead of himself.

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Keçava enjoys being in Jayänanda’s association again, and they renew their old friendship. Jayänanda is like family, and he makes Keçava feel welcome in his new service. He always cooperates with Keçava and helps him make Kåñëa conscious decisions. When Jayänanda arranges a program at a prison, he invites Keçava to come along. He also calls the Berkeley temple to invite Dänavér. “This is a very special engagement,” Jayänanda explains over the phone. “You have to make halava, and Simply Wonderfuls with lots of butter.” Dänavér is Mr. Enthusiasm, so he immediately runs out and purchases tons of butter. Then he cooks up an incredible batch of halava, just swimming in ghee, along with a batch of Simply Wonderfuls just oozing with butter. The next morning, Jayänanda and Keçava, with a few San Francisco brahmacärés, drive the van over the Bay Bridge to pick up Dänavér and some Berkeley devotees for the prison program. They load two big pots full of halava and sweetballs into the back of the van, where Dänavér sits, along with the Berkeley brahmacärés. When everybody is comfortably seated, Jayänanda heads the van onto the freeway for the trip to the prison. After driving down the road for barely five minutes, Jayänanda turns to Keçava with a big smile on his face and says, “Well, you know, Keçava, maybe we ought to just taste this prasädam, so we’ll be very enthusiastic for preaching. What do you think?” “Sure,” Keçava at once agrees. “I think it’s a good idea.” He turns around and calls out to a brahmacäré in the back. “Jayänanda thinks we should sample a little of the prasädam to get us in the mood. Hand out a Simply to every devotee, and pass some up front for us.” So the brahmacäré gives a Simply Wonderful to every devotee and passes two up front for Keçava and Jayänanda. After finishing his Simply, Jayänanda says, “Boy, that was really good. We should sample a little of the halava, too. What do you say, Keçava?” “Yeah, I think you’re right.” Keçava turns around once more and tells the brahmacäré, “Pass out a little halava to each devotee, and send up a plate for Jayänanda and me.” Because Jayänanda is the person making 511

the suggestions, nobody disagrees. After finishing his halava, Jayänanda tells the devotees in the back, “That halava was great. Maybe we should have just one more Simply Wonderful.” Keçava immediately gives the order for everyone to take one more Simply each, and send several up front for the driver. “Boy, this prasädam is the best I’ve ever had,” says Jayänanda. “And that halava was so good, too. Let’s have a little more. What do you think, Keçava?” “Yeah, Prabhu, you’re definitely right about that.” Keçava turns again and requests the devotees in the back, “Pass out a little more of that halava to everybody.” Enjoying the delicious prasädam, the devotees happily drive to the program. Dänavér is also enjoying the mood of the devotees, but a little anxiety creeps up on him. He wants to make sure that there is still enough prasädam for the program. He leans over to have a look in the pots. To his amazement, there is nothing left—not a grain of halava, not a single Simply Wonderful. The pots are completely empty. Dänavér is plunged into anxiety, “Oh my God, we’re so sinful. We’re so fallen. We’ve eaten all the prasädam that was meant for distribution at the jail.” Just then they reach the prison. As they pull the van up, they are stopped by the guard. Jayänanda rolls down the window, and the guard sticks his head into the van. He looks sternly at the devotees and says, “So you know the rules. You guys don’t have any food with you? You know you’re not allowed to bring any food inside.” Jayänanda has a big grin on his face, as Keçava assures the guard they have not brought any food.

The forthcoming Ratha-yäträ will be Keçava’s first major responsibility. Each year the festival has expanded, and he wants to carry on the tradition and make this the biggest Ratha-yäträ ever. He writes Prabhupäda for instructions on how to make Ratha-yäträ bigger 512

and better. Keçava wants to maintain a strong brahmacäré consciousness in the temple, so he decides to send all the ladies over to Berkeley and turn that into the gåhastha temple. The ladies become fully engaged doing preparatory work for the festival, making banners and decorations. Toñaëa Kåñëa hasn’t been back to California since 1968 when he first joined after seeing the Ratha-yäträ in Golden Gate Park. At that time Jayänanda was his temple president. Toñaëa Kåñëa: After being a successful temple president in San Francisco, now his job was to take out the garbage. I was a little surprised, “Why is Jayänanda doing a garbage run?” It wasn’t that he’d been demoted, he just felt more satisfied doing menial service around the temple. I was surprised because there was a general tendency of upward mobility in one’s service—progression or promotion—and here was Jayänanda going the other way, taking the humble position in a way that no one else could have done. It wasn’t that he was of a çüdra nature because his background was that of an engineer. He was able to design things and do complicated things around the temple when it was necessary. He could run a temple and deal with all types of personalities. I wanted to be with Jayänanda so I just went with him. There was lots of garbage, but to him it was more like some kind of sacred throw-out. He very casually took to doing menial things, and I never saw him flustered or angry. He was in his dungarees, doing the needful. The expression “do the needful” is Çréla Prabhupäda’s instruction. The spiritual master told us to do the needful, and Jayänanda was the epitome of doing the needful. He wasn’t a specialist. He was willing to do everything. You’d see him covered with grease because he was also a good mechanic. There was never any issue in his mind about his status. His main quality was that he always spoke to you with no sense of who was better, or in what position. It was automatically a spiritual relationship as soon as he started talking, and not just with devotees, but with people outside the temple. He had a way of getting everyone into the act of devotional service because his attitude was always “no 513

airs.” That was one of the first things that I noticed about Jayänanda Prabhu. He would speak so childlike. It’s sometimes called innocence, and it’s a sign of purity. He had a very good grasp of the philosophy; he read the books and he knew the books. When he spoke the philosophy, he spoke it in very knowledgeable terminology. Yet he didn’t come off as an intellectual. Jayänanda embodied humility in every sense—never calling attention to himself. To me that was the most clearly pronounced thing about him. There was no agitation in his demeanor. Generally, people want to be noticed or recognized, but in Jayänanda that wasn’t there. There was no lust in Jayänanda. Certainly, he didn’t give any sense of desire for things in the material world. He was always very engaging in conversation, very friendly, but at the same time he never spoke about himself. He never discussed his personal needs. His chanting was very intense, very concentrated. Just by reading the qualities of a devotee, you’re reading about Jayänanda.

June, 1971 Once again, the Ratha-yäträ mood has overtaken the devotees of New Jagannath Puri under Keçava’s new leadership. Ratha-yäträ is always a big event in San Francisco, and Jayänanda is always the main man. He’s the one who gets all the permits, figures out everything that has to be done, and then organizes it. He does all that plus assemble the carts with his crew. Instead of being an administrator, Jayänanda prefers being everybody’s big brother. This year the temple has enough money to put on a spectacular Ratha-yäträ because Jayänanda has been making friends within the Indian community. Mujibhai Patel and Aravind Desai are the leaders of the Indian community, and they help raise a lot of money. They have been close with Jayänanda long before Keçava arrived. Last year was such an embarrassment when the wheels of Balarama’s chariot collapsed at the start of the parade, that now Jayananada lives at the cart site to oversee every aspect of construction. Every day, he rises early and goes through his own morning program, deeply meditating on 514

Çréla Prabhupäda. Yogesh Chandra: I went over to a vacant corner lot on Stanyon Street at about four o’clock one morning because I was fired up. It was a typical foggy San Francisco morning. I had heard so much about Jayänanda at the temple. It’s like a photo in my mind, coming to the cart and seeing Jayänanda in a hooded, grey sweatshirt with some paint on it. He was sitting on the cart with his eyes closed, singing very intensely to a little picture of Çréla Prabhupäda, “saàsära-dävänala-léòha-loka...” He was all alone and so into his prayer that he didn’t notice me. I didn’t say anything till he finished. When he was done I came forward, and he said, “Oh, you’re John! I heard about you. Everybody is saying that you’re so sincere and you’re thinking about joining the temple.” He knew my name already and I had never met him. He was really warm and totally focused on me. I didn’t stay around long because he had to chant his rounds and work on the carts, but by his tone of voice and by his demeanor I could see that he was intensely devoted. I was stunned by the devotion he was showing on this cold windy morning! Jämbavän: I was in the Merchant Marine, and when I came to the temple I had just gotten off a merchant ship. My brother, Yogesh Chandra, told me to meet Jayänanda, a very far-out and advanced devotee that I would like. I met him over at the cart site and was immediately impressed. He took me under his wing and gave me a lot of encouragement. He loaded me up on prasädam, because that was his program. Jayänanda knew that prasädam was the most powerful and most practical preaching tool. Many people couldn’t understand the philosophy. Even if they were willing to hear, they couldn’t understand it. But by taking prasädam they could become purified. That’s what he did to me. He told me to eat more. I said, “Jayänanda, I can’t eat another thing.” “Oh well, that’s good then. That’s good. But you should eat this anyway.” 515

“No, I can’t.” “No, no you should eat this.” And I would eat it. He was always loading me up with prasädam. For the few weeks before the festival, Jämbavän has the good fortune to associate with Jayänanda every day. Jayänanda takes him along in his pickup truck when he goes out on errands, and he always brings prasädam along for the new recruit. In fact, he always carries prasädam with him wherever he goes. As they drive around San Francisco looking to scrounge up things for the carts, Jämbavän is always babbling about his merchant marine experiences. Jayänanda simply listens without saying anything, although he is very attentive. Jämbavän: Finally, he looked over at me and said quietly, “Actually, you know, a devotee is silent.” Boy, I shut my mouth real quick and didn’t say another word. I felt like the biggest fool, like a complete worm, and I thought, “Wow, this is it. A devotee is silent. Boy, did he shut me up.” All of a sudden, after about a minute, he said, “But that doesn’t mean that a devotee doesn’t speak. A devotee is always speaking about Kåñëa and His devotees. He just doesn’t speak nonsense.” Then I felt even more like a worm. I remember completely picking up on that, so he got his point across real good. He told me that a lion doesn’t know his own strength. He could tell that I felt some weakness, but he was saying, “Actually you’re a lot stronger than you realize.” When we drove around, Jayänanda was constantly chanting, or singing. He would make up all kinds of little tunes, even like “Mary had a Little Lamb,” and he would sing Hare Kåñëa to these little tunes. We drove across the Bay Bridge to the Berkeley temple one day, and he was singing out loud. It was so transcendental it seemed like it took half an hour to get across the bridge. It was one of the most transcendental experiences I have ever experienced in the movement—riding across the Bay Bridge with Jayänanda singing. I was just along for the ride and the association. 516

I’ve never known anybody as humble as Jayänanda. Whatever had to be done, he would do the needful. He would be acting temple president, he’d clean the toilets, wash the dishes, take out the garbage, cook the feast, give the lecture, and throw out the miscreants, if that needed to be done. Jayänanda was ready, willing, and able to do everything, and he was expert at everything he did. He exhibited symptoms of a great devotee. No one ever felt intimidated around Jayänanda. You always felt at ease and peaceful. Jayänanda is so friendly that everyone who meets him likes him immediately. Everyone he has contact with thinks that he is a wonderful person. That’s because he is never petty or inimical. He always speaks well of one and all, because he is able to see the good in everyone. He can see the lowly alcoholic in the street and see the good in such a person, as well as how to engage him in Kåñëa consciousness. He brings out the best qualities in everyone. Jämbavän: Jayänanda knew everybody and everybody was his friend. He would go to the produce market, and people would donate cases of eggplant, tomatoes, or bananas. Early one morning, we went to Banana King Louie’s, and Jayänanda got a pickup load of bananas. We used to throw the garbage in the pickup and run it over to the big garbage dump in Berkeley. Something as simple as a garbage run turned out to be a total transcendental experience when you went with Jayänanda. It was on par with Rädhä-Kåñëa Deity worship. Balabhadra: I was sent from Hawaii to take Jayänanda’s association two weeks before Ratha-yäträ. Wherever he went, Jayananada always took prasädam and everybody was glad to see him. There was no imposition, even though they knew he was going to ask for something. We went to the man who owned the cab company, because Jayänanda wanted to use his tow truck. Jayänanda was loaded with prasädam when we arrived, but we discovered that the man was sick in the hospital. So we went over to the hospital. As we entered his room, he saw Jayänanda and started to cry, because Jayänanda was like a son to him. The man was very sick and, 517

practically speaking, had no family. You could see on his face he was surprised to see Jayänanda, but at the same time so glad to see him. Jayänanda gave him the prasädam, and of course there was no question, Jayänanda could use the tow truck. Jayänanda was a dynamic cook. He had a little cook stove and he would make these sabji preparations—right at the Ratha site—that would just melt in your mouth. You would think, how can he cook? But his cooking was done with bhakti. Although there was cauliflower, potatoes, and ghee, there was so much bhakti. When I first joined, Govinda däsé was cooking for Prabhupäda, and Prabhupäda also cooked. Jayänanda’s cooking was like that. It was such nectar. Sometimes Jayänanda would make these big buckets of nectar drink with strawberries, bananas, and buttermilk. Late at night we would go up to the kitchen, get some white flour and mix it with water in a five gallon bucket to make a paste. Then we’d grab two other devotees and go out in our old, beat-up Econoline van. Jayänanda would drive while we were in the back of the van putting paste on posters. He would stop at various sites, and we’d put up these big blocks of posters for Ratha-yäträ. We’d usually get back at midnight, but it never mattered how late we got back—Jayänanda was always up early. As devotees begin to show up at the temple before Ratha-yäträ, Jayänanda is so busy that many of them don’t even see him. He is usually out getting equipment and parts for building the carts, or in the garage fixing a saìkértana vehicle. With devotees arriving from all over America, the temple is quickly overcrowded, so most of the devotees stay down the street in a hotel which Keçava has arranged. Jayänanda immediately engages everyone in some essential service. He always has something that needs to be done, and he knows the art of engaging everybody in Kåñëa’s service. Just as Anantadeva is supporting everything for Kåñëa, similarly Jayänanda is supporting all the activities in the temple, especially Ratha-yäträ. Although he is behind the scenes, everything goes on nicely because of his presence.

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Präëa-vallabha: In one year I saw a spiritual evolution had taken place amongst the devotees. Jayänanda and I established much more of a relationship. I helped him build the stage and immediately saw his expertise. I wanted to be around devotees like him. We stayed at the carts all night, guarding them and preparing for the festival. He had overwhelming love and appreciation for anyone who wanted to help. Whatever we required to make it happen, he was there to ensure that everyone was happy, everyone was doing well. “Have you chanted your rounds today, Prabhu? Did you get any prasädam? Oh, here. Please take. You need nourishment.” He was sacrificing everything for the people at the carts. Jagat Guru däsa: Jayänanda had to get guards to stay up all night at the site where the carts were being built. He was sleeping under the wheels on the asphalt. His technique was to offer, “Unlimited amounts of hot halava will be available for whoever goes.” At first I hesitated, but when I heard that there was going to be unlimited hot halava, I went for it. That was the main thing in my mind; to get down to those carts and take that halava. He got five or six of us and put us in there with a big bucket of hot halava like he promised, and bedded us down to guard the Ratha-yäträ carts. He was like a father figure. Jayänanda is also grabbing people off the streets and engaging them in service. They might simply be looking at the devotees while they work, wondering, “What are they doing with this big cart?” and Jayänanda will immediately become their friend. “Hey, c’mon over. We need your help.” He engages anybody without any question of “this guy’s unclean” or “this guy’s a bum,” because he sees everyone as spirit soul, and that soul is suffering due to forgetfulness of Kåñëa. Sacidevé: I was püjäré in San Francisco, and I was in the kitchen cooking. I remember Jayänanda coming in to make some läòòu to distribute to the vendors down at the market who were giving us free vegetables and flowers. First I remember him just singing and being real jolly. He was always a joy to be around. Then I remember how 519

well he cleaned up after he cooked. Being the püjäré, I was very aware of cleanliness issues. He not only cleaned up after his own mess, he cleaned up the mess in the sink and he cleaned the floor. He did much more than what was expected of him. It brought to mind that a brähmaëa always leaves a place cleaner than when he first came. He exemplified brahminical behavior always. He was another saint in our movement. He was a lot like Viñëujana, in a lot of ways.

Los Angeles – June 25, 1971 Hundreds of devotees have come to New Dwaraka to get some extra association before going up to San Francisco for Ratha-yäträ. As they chant their japa up and down the sidewalk in front of the saffron pink temple, the hot news is that Prabhupäda is coming to Ratha-yäträ direct from Moscow, where he has been preaching to a Professor Kotovsky, head of the USSR Academy of Sciences. Meanwhile, Viñëujana and his Austin devotees have driven all night across the Mohave desert to avoid the blazing heat. Just after dawn, they exit the Santa Monica Freeway at the Robertson off-ramp. After turning onto Venice Boulevard, Mahäräja tells Dwijahari to pull over to the curb and stop. Before leaving Austin, Viñëujana had Saìkarñaëa make a flag of Hanuman, using the painting of Jämbavän in the KÅÑËA book as a model. On the morning of their departure for the West Coast, Viñëujana Mahäräja had ceremoniously mounted the flag of Hanuman on the Land Rover in the mood of Arjuna’s chariot. Now again, Mahäräja has Çré Galim and Subhananda raise the Hanuman flag at the rear of the Land Rover for their dramatic entrance into New Dwaraka, ISKCON’s world headquarters. As Dwijahari makes a right turn onto Watseka Avenue, the Austin bhaktas are astounded to see devotees everywhere. Everybody on the street is wearing a dhoti or a sari. As Dwijahari drives slowly past the temple looking for a place to park, every devotee turns his head to look at the Hanuman banner flapping in the breeze. Viñëujana Mahäräja smiles broadly from inside the Land Rover, meeting everyone’s gaze with, “Haribol.” 520

Word spreads, “Viñëujana Swami is here.” He is back in LA after a year’s absence. So much has happened in that time. He took sannyäsa here and then went to the East Coast. After that, there was the disgrace of New Våndävana and the banishment of the four sannyäsés. Now he’s back in New Dwaraka again, one year later, and all the negativity has been forgotten. Only his fame has increased. Çrédhara däsa: The first time I saw Viñëujana Swami was in a Land Rover. I remember seeing him; “There he is!” I had heard tapes of him singing when Gargamuni opened the Gainesville temple where I joined. He had tapes of Viñëujana chanting, and he told me, “This devotee, Viñëujana Swami, is one of the best chanters.” I listened to him chanting the morning melody, and I was captivated. I thought I’d really like to meet this person. I was only seventeen, but I hitchhiked out from New Våndävana when I saw the Ratha-yäträ posters that were sent out to the different centers. It was out in San Francisco, love and peace in HaightAshbury, the groovy hippies and all. I had never seen that, so in an unauthorized way I just decided to go. Viñëujana showed up with a number of brahmacärés. He was a big, attractive person, quite muscular, and a real charismatic figure of a person. He was relating very nicely to the devotees on his party. He had this big çikhä, all kind of curly and almost matted. It took up the larger portion of his head, approaching Ramanuja-style çikhäs. Suddenly, at the sound of the conch, everyone scurries into the temple to greet the Deities. During the day, more news arrives about Prabhupäda. He has stopped in Paris for a day and will arrive in Los Angeles late tomorrow afternoon. After taking a good night’s rest, he will catch an early morning flight to San Francisco to attend Ratha-yäträ. The temple leaders advise everyone not to wait for Prabhupäda; otherwise, they may miss Ratha-yäträ. Better to get up to San Francisco as soon as possible and have a grand reception for Çréla Prabhupäda there. Within a few hours, New Dwaraka becomes quiet with the devotee exodus to San Francisco. 521

San Francisco – June 26, 1971 Devotees are overjoyed to hear that Prabhupäda will soon be arriving. When Jayänanda hears the news over at the cart site, he immediately picks up a mådaìga and starts a kirtan. He is so thrilled to hear that Prabhupäda is coming. Final arrangements are still being made as everyone anticipates Prabhupäda’s arrival at the airport. Devotees stay up all night cutting vegetables, but no one complains because Jayänanda has been up all night for days. Whenever he returns to the temple, he brings large donations of fruit and vegetables from his friends at the produce market. He has such a good relationship with them, that they offer him produce for free. “Well, look, this stuff here, by the end of the day it won’t really be saleable, you might as well take it. We’ll just throw this in for you.” As soon as he gets the time, Jayänanda will cook up a special preparation to bring back to the produce vendors in reciprocation for their service to Lord Jagannath. In this way, San Francisco temple is able to put on the Ratha-yäträ festival almost wholly from donations. Trai däsa: We were all sleeping on the floor in the corridor by the front entrance of the temple. I remember Jayänanda coming in about midnight, lying down on the floor and about three hours later just jumping up. I was so tired that just the thought of waking up was a struggle. He was incredibly strong, always enthusiastic, never on the mental platform. I was always on the mental platform, what should I do, how to do it? He was always enthusiastic to do any service without any hesitation with no false ego at all. Karandhara: Each year the festival grew, the effort got larger, the expenditure was greater, the crowds were larger, and Jayänanda’s role expanded also. I was coming up from LA as a guest and I didn’t have much to do, but from my previous association with Jayänanda, I was attracted to doing some service with him. It didn’t matter to me what it was— running down to Banana King Louie’s trying to get some bananas 522

donated, or going down to the docks to try to find some rope—these were the kind of practical things that Jayänanda would do. He would get animated by the opportunity to do some small but very necessary service. And he organized himself so that he would have things like this to do constantly, from the moment he got up in the morning till he finally took rest at night. He was fully engaged. Saturday, the day before the festival, we had been out all day running around. There were so many emergencies—last minute details—the whole day went by like that. It wasn’t till late at night, about midnight, when we finally got back to the temple. Of course, everybody had to be up very early in the morning. The temple was packed; devotees had come in from all over the place for the festival and there were bodies wall-to-wall taking rest. We tiptoed around bodies until, finally, Jayänanda found a little space in this tiny room somewhere upstairs. I unrolled my sleeping bag and laid down to go to sleep. Jayänanda laid down his bag but then immediately got up and started to go out the door. I said to myself, there goes Jayänanda; he’s got some other errand. So I asked him, “Jayänanda, where are you going?” He goes, “Well, I’ll be back in just a minute.” “But where are you going? You’ve got to take some rest.” “I haven’t finished my rounds,” he said in his diminutive, shy way, and he was kind of reluctant to even talk about it. “Look, Jayänanda,” I said, “forget about your rounds. Time and place. You’ve got to get some rest. So your rounds can keep.” And he said in kind of an apologetic way, like he was sorry that he couldn’t comply and that he was inconveniencing me by keeping me awake over the issue, “Well, I’ve always finished my rounds. I think I should finish. It’ll only take a few minutes.” As more devotees descend on 455 Valencia Street, the excitement intensifies. Simply associating with all the glorious Vaiñëavas who have dedicated their lives to propagating the Holy Name of the Lord is ecstasy enough—what to speak of pulling Lord Jagannath’s chariot through Golden Gate Park, blissfully chanting and dancing before Çréla 523

Prabhupäda. To the new devotees, the senior Vaiñëavas appear like demigods descended from the heavenly planets. When it comes to saìkértana, Viñëujana Mahäräja is like a general planning the strategy. He has Keçava assign a kirtan group from every temple to chant in a different sector of the city. For the grand finale, every kirtan party will converge in Union Square for a mahä-saìkértana extravaganza. As usual, he is the golden boy of the festival, charming everyone. Öhäkur Haridäsa: I was only in the movement for six months, and I kept hearing stories about Viñëujana Mahäräja. You didn’t meet him, you just heard stories about this devotee. I was temple commander at Valencia Street when I met him at Ratha-yäträ. Everybody said he was coming, so I looked out from the second floor of the brahmacäré ashram, and out of this jeep he steps. He had a turban on and he was dressed in his sannyäsa robes. He came into the temple, and he was absolutely majestic. Riktananda: I hadn’t seen Viñëujana for a year. We had come up from LA to the Valencia Street temple. I remember seeing Viñëujana, and I ran over to him. He was already preaching to a lot of people when I came up. He reached out and touched me, and said, “Haribol.” He was so affectionate. Präëa-vallabha: I just knew Viñëujana Mahäräja as a traveling sannyäsé, the first I’d ever seen. He was an interesting character who had come back into my life again. There was a lot of awe and respect. This was very much from a distance. By then Viñëujana was such a powerful person, but his realm of influence with new devotees was very realistic. He seemed more like a fatherly figure than he did a godbrother. Mundane reality didn’t affect him much. He was bigger than life. I remember his kirtans. He was special, so special. Of course, Prabhupäda recognized his very unique nature, by giving him the chance to lead the saìkértana party, and by giving him a role that to us seemed bigger than life. Prabhupäda gave him the confidence to do 524

things that he wanted to do as well. His classes were full of the nectar, “Come to Kåñëa consciousness, come take prasädam, come and worship Kåñëa. See Rädhä and Kåñëa, the transcendental couple. This is the spiritual world!” It was always the positive side. Raghunätha: We went to Ratha-yäträ with Mohanänanda and met Viñëujana Mahäräja there. Mohanänanda would tell stories about Viñëujana in the old days, how he would go out on street saìkértana everyday for ten hours a day. He would beat on the mådaìga until his hands were bloody and there were tears rolling down his chest, and still he would go on and on. He was like a legend. It seemed inconceivable that someone could do that, but he would do it every day. Çré Kanta: The first time I heard Viñëujana chant I had come home very late from book distribution and he was in the temple chanting. I thought, my God, Prabhupäda has come! I hadn’t heard Viñëujana in person, but the voice was so sweet and transcendental it had that Prabhupäda-like devotion.

Ratha-yäträ Day – June 27, 1971 Devotees from all over the country have arrived to celebrate the Fifth Annual Ratha-yäträ in America. There are many more devotees than last year, so everything is bigger and more enthusiastic. Prabhupäda has been away from America almost a full year, yet his ISKCON society has grown by leaps and bounds during that time. Many new devotees are coming to see their spiritual master for the very first time. Chanting an uproarious kirtan led by Viñëujana Swami, hundreds of devotees greet Çréla Prabhupäda at San Francisco International. Raghunätha: People at the airport were dumbfounded at the intensity of the kirtan. As Prabhupäda came down the corridor after deplaning, the first person he saw was Viñëujana Swami. When Viñëujana saw Prabhupäda, tears began rolling down his eyes. 525

Prabhupäda immediately walked over to Viñëujana and gave him the most joyful hug. His face just lit up when he saw Viñëujana. This year everything is running smoothly, and the Ratha-yäträ begins at noon as advertised. The festival has become an established event, so thousands of people are already at the entrance to Golden Gate Park to begin the procession. The parade to the beach last year was too long, and it was always windy at the beach, making everyone feel cold, so this year the festival site is set up at Lindley Meadows. The Austin devotees are amazed to see how much love and veneration everyone has for Viñëujana Swami. They had no idea how exalted he was in the eyes of the other devotees. He was simply their very special friend. Now, they are constantly being reminded how lucky they are to be with Viñëujana Mahäräja. Çré Galim: I had expected after I met Viñëujana that all devotees would be like him, but when I went to Ratha-yäträ I found out that wasn’t so. I felt very fortunate to have his association. The first time I saw him play the drum was in San Francisco. Rathyatra was wonderful. Viñëujana Mahäräja was the center of the kirtan, and all the devotees were rallying around him. The kirtans were addictive. It was indescribable. I’ve never experienced anyone who could lead kirtan like that; your heart would just melt. Ciranjiva: There was no mådaìga for Viñëujana Mahäräja. The first mådaìga they could find was this horribly beat-up old mådaìga that had almost no gob left on it. They handed it up to him and he played it very happily, leading the kirtan in front of Çréla Prabhupäda on Subhadra’s cart. Later, I tried to offer him a good mådaìga, but he was satisfied with what he was playing—he wasn’t stopping. Präëa-vallabha: I was assigned to steer Subhadra’s cart with Jayänanda. Keçava was also there because it was Prabhupäda’s cart and Viñëujana’s kirtan was in front of that cart. There were huge crowds. This year they put so much into it, far beyond the year before. They distributed tons of prasädam. Oh, it was wonderful. Viñëujana 526

also led kirtan on the stage. It was really a special time. Raghunätha: It was beyond comprehension to see and hear Viñëujana singing with such fervor and devotion that everyone swoons in ecstasy. His kirtans were so surcharged with loving emotion. This guy was incredible. When he sang, walls, stones, would melt; it was so powerful. I heard from Mohanänanda that it was almost like legend to see a Ratha-yäträ with Viñëujana. After the parade, more than 10,000 people enjoy prasädam, sitting on the grass in the warm midday sun at the Meadows. Prabhupäda had wanted the festival to be huge, and a lot of LA devotees have helped, making it a spectacular celebration. Following Prabhupäda’s address, the chief guest, the Mayor of San Francisco, speaks highly about the movement, impressed with its basic ideals and principles. Çré Galim: Prabhupäda gave a lecture that day on the verse from Bhagavad-gétä—raso ‘ham apsu kaunteya... He was saying how to see Kåñëa as the taste of water. That was the first time I had seen Prabhupäda, and it was truly a wonderful occasion. I accepted him into my heart the first time I saw him. Later that evening, a meeting is held in Berkeley for all the temple leaders who are in town for Ratha-yäträ. Thirty devotees attend, including Çréla Prabhupäda. Prabhupäda asks his sannyäsé disciple, “So Viñëujana Mahäräja, how many temples you have opened?” Viñëujana had been given an instruction to open ten temples as a purification for the offense he was involved in at New Våndävana, when he said that Prabhupäda was God. He had opened Houston first, and then Austin. “Only two, Çréla Prabhupäda,” Viñëujana whispers in a very humble voice, sounding as if he was crawling out from under a table. He had opened two temples in six months, yet he feels as if he hasn’t done enough. “You have to open another eight,” Prabhupäda replies. Meanwhile back at Valencia Street, Jayänanda is busy with his crew 527

cleaning everything up and getting the temple back to normal. Jagat Guru: Jayänanda was organizing the kitchen clean-up in the temple. He got me into it when he mentioned that there would be prasädam for the big clean-up crew. One by one, everyone in the kitchen disappeared as they finished. I was working on a big stove and was the last one to go. When I left the kitchen, there was nobody around, so I thought, “Oh, no prasädam.” I started down the hallway, and as I passed a window I heard voices. That window went straight out onto the roof. I looked out the window, and there was Jayänanda with a big pot of hot halava. All the kitchen clean-up devotees were out there taking prasädam. Some were already lying on their backs. Immediately, I went out the window to get my promised prasädam.

Los Angeles – July, 1971 When Prabhupäda returns to LA after Rathyatra, almost everyone follows, like a hive following the queen bee. This is a joyful time for Çréla Prabhupäda. The last time he was in LA one year ago, he had left for India under intense circumstances, caused by the disturbance of the conspiracy issue. But now everything has turned out for the best, by the mercy of Kåñëa, and ISKCON has grown stronger than before. His four sannyäsés are preaching more powerfully than ever, and many more sannyäsés have been made since then. The loving reciprocation between the spiritual master and the disciple is the component that makes spiritual life successful, and everyone is experiencing the bliss of devotional service under the guidance of His Divine Grace. Prabhupäda is satisfied that the movement’s growth is pleasing to his Guru Mahäräja, Çréla Bhaktisiddhänta Sarasvaté Öhäkur. Viñëujana meets with His Divine Grace and arranges a darshan to introduce the Austin bhaktas to their spiritual master. Prabhupäda just beams with delight, seeing the new men. While introducing Dwijahari, Viñëujana explains, “Oh, he has this great vehicle that can go anywhere. It’s called a Land Rover, Çréla Prabhupäda, and we use it in Austin for all of our saìkértana.” 528

Hearing about the Land Rover, Prabhupäda quips, “Every sannyäsé should have this,” because it could go anywhere and sannyäsés should go everywhere and preach. All week long Viñëujana Swami is back in town. He takes a saìkértana party out every morning to downtown LA and has everyone jumping up and down blissfully for hours in front of Bullock’s. After evening ärati he takes everybody out again to Westwood for more chanting, and then everybody runs over to Hollywood where “Hair” is still playing, to chant until ten o’clock and finally return home to New Dwaraka, tired but exhilarated. Viñëujana renews his friendship with the devotees from his brahmacäré days. Stoka Kåñëa invites him over for dinner at his apartment, and Sahadevé cooks up a big feast for him. As the older devotees are lavish in their praise, all the new Vaiñëavas are also taken with Mahäräja. Gopavrindapal: I was a brand new bhakta, and I remember one devotee lady, Prsni, was introducing me to things as we worked in the kitchen. “There is this one devotee who Prabhupäda has claimed has the perfect voice for glorification of Kåñëa.” As best she could, she was quoting a letter that Prabhupäda wrote. That was the first time I heard about him. Everyone was buzzing, “Viñëujana Mahäräja is here.” It didn’t mean much to me because I didn’t really know what that meant, except that everyone was enlivened enough for it to be something significant. Somebody took me upstairs to the brahmacäré ashram, and he was standing at a mirror putting on his tilak. Right next to the mirror, the Çikñäñöakam was written in calligraphy. When he turned around, he stopped and smiled. I was trying to be cool because I was new. My attempt was to show that I had some substance also. I said, “Hey, what’s the stick?” He had a daëòa. He put his hand on my shoulder and looked around, as if to see if someone else was going to hear, and whispered, “To keep the women away!” 529

Everybody burst out laughing, including me. He said it jokingly, under his breath, almost mimickingly. Then he looked at me as if wondering if that met my approval. Everybody was laughing, so I said, “Okay, that makes sense.” Then we all walked downstairs for sandhya-ärati. He led that ärati with harmonium. His singing voice was phenomenal, and his devotion came through it. I remember being really impressed, and all the devotees were super enthusiastic. That was a high point in my initial period in LA temple. He also went on saìkértana with us to Hollywood Boulevard on the weekend. I remember that being really exuberant. It was one of those big whirling dervish type kirtans, and we were knocking nondevotees off the sidewalk like they were bowling pins, and at the same time demanding that they chant the Holy Name. He was leading the kirtan but he wasn’t as crazy and wild as some of the rest of us. There was some “to do” about his being in LA because everyone remembered him so fondly.

July 3, 1971 July 3, 1971, is initiation day. Forty devotees accept their beads from Çréla Prabhupäda’s hand, vowing to serve Kåñëa and practice bhaktiyoga for a lifetime. Among them are the Texas devotees that Viñëujana has attracted. Viñëujana recommends Subhananda and Çrénath for first and second initiation together. Prabhupäda calls them into his room first, to see whether these new recruits are qualified for double initiation. After speaking with them, he is satisfied. Raghunätha: When Prabhupäda gave me the name Raghunätha, Viñëujana Mahäräja embraced me and said, “That’s a wonderful name. You’re so fortunate to have such a wonderful name.” At the initiation he was also leading kirtan. His kirtans were continually blissful and perfectly executed. He was always dancing, always in the highest love, and crying continually to sing the Lord’s Holy Name. He 530

was content with nothing else. He only had the Lord’s Holy Name and a cloth to wear around his body. I spent a lot of time with Viñëujana then. He was in his usual blissful mood, just rolling off different nectar pastimes of Kåñëa. He was always saying how wonderful Prabhupäda was that he had come to teach these things to us. Everything he did was Prabhupäda’s credit, “My spiritual master did this. My spiritual master said that.” Jagat Guru: Viñëujana Mahäräja did the fire sacrifice for Çréla Prabhupäda. That was a grand experience for everyone in the presence of Prabhupäda. Every devotee on the West Coast, practically all the way from Vancouver, was there. It was a huge assembly with a big fire yajïa. Everything done in LA was done to the top. The world standard came out from LA. Viñëujana had his team from Texas. Of course, everyone was looking at Çréla Prabhupäda, but I was also looking at Viñëujana Swami. He was the first Swami I ever saw. From that point on, I hankered to get his association. During this period the famous Paramount studio kirtans (The Vishnujana kirtan with Prabhupada playing mrdanga is on the CD: “ISKCON Classics—Vishnujana Swami Kirtans”) are recorded. Prabhupäda had written Viñëujana Mahäräja, “When I return to LA, I may call you back just to hear your chanting of Hare Kåñëa mantra,” and at the studio Çréla Prabhupäda picks up the mådaìga in order to accompany his disciple and pushes Viñëujana Swami forward to lead the kirtan. Sacidevé: I was at Paramount studios when Viñëujana recorded with Prabhupäda. I was playing kartäls and singing. I remember it was a long process. Now he had sannyäsa. It was different. Especially for the women, we had to be very aloof, and he had to be stand-offish. He was like a brother before. We didn’t have any concept of “it’s not okay,” it was just very pure. After he took sannyäsa, I saw a little personality change in Viñëujana in his dealings with women. It had to be there. The etiquette was there.

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Åñabhadeva: I went to a recording studio when Prabhupäda and Viñëujana were there. From that very first time in LA and all the way through, whenever I saw His Divine Grace and Viñëujana together, I liked to watch the interchange between the two. Viñëujana would speak very humbly to Prabhupäda and Prabhupäda always beamed when he spoke to him. The relationship between those two was fascinating to watch. I felt more fortunate being able to watch it than to even be there.

New York – July, 1971 When the Texas devotees arrive back in Austin, they are so inspired from their trip that it appears like they have just returned from heaven. They go out for saìkértana every day and are totally into it. By contrast, the devotees that stayed back feel out of it. Neither Murti däsa nor Ädi Deva are ready to commit to moving into the temple. Murti has his professional career as an academic, with tenure coming up, and he’s concerned about losing that. But they are both lamenting that they didn’t go to California to meet Çréla Prabhupäda, whom they’ve heard so much about from Viñëujana Swami. Seeing their predicament, Mahäräja suggests that they take the opportunity to see Çréla Prabhupäda in New York before he leaves for Europe. Ädi Deva: So we both got a vacation and left. Murti däsa shaved his head first. He went down to a fabric shop and bought some yellow cloth, so he had his gig together. I chickened out and didn’t shave my head. I got a burr haircut. We jumped on a Greyhound bus in our dhotis, and people thought we were nuts. The two friends arrive at Brooklyn temple to find a huge commotion with hundreds of devotees everywhere. The whole spectacle is very exciting, and they become inspired by everybody’s enthusiasm. Every day of the week there’s an initiation yajïa, as devotees from all over the East Coast have been waiting to be accepted as Prabhupäda’s disciples. Bhavänanda, the temple president, takes advantage of the influx of devotees to have twenty-four hour kirtan at Times Square. “The kirtan 532

at Times Square never stops.” Murti däsa and Ädi Deva volunteer to do the midnight to 4:00 AM shift. They go down to Times Square every night, and that’s their service while they’re in New York. When Prabhupäda’s servant, Nanda Kumar, discovers that two sculptors from Texas have come to meet Çréla Prabhupäda—and one of them is a professor—he arranges a darshan for them. In their excitement to meet Çréla Prabhupäda, the Texans barely notice two beautiful figures standing on a table by the window as they enter his quarters. Çré Çré Rädhä-Dämodara have just come up from Washington, DC. They have a plan that has still to manifest. No one yet knows the role They will play in assisting Çréla Prabhupäda in his mission. Ädi Deva: We went to Prabhupäda’s room and sat with him for forty-five minutes. We were in awe. He showed us paintings by the artists and told us about what they were meditating on when they were painting. He told us that he really needed mürtis, and that we could do it. He would love to have us make something. “We could install Gaura-Nitai Deities all over the world.” There would be plenty of work for us—we should just do something. It was a real nice meeting in the afternoon, just before he went to give Bhagavad-gétä class that evening. He was great. Murti däsa: He was coming up from downstairs in his gamcha, and I was thinking, this man looks like an ancient Egyptian. He doesn’t th look like anybody living in the world in the 20 Century. He read my mind and his black eyes were snapping at me. So when we sat down a few minutes later, he said, “I am not your king, I am your spiritual master. This is not a palace. This is a place to practice learning to live with Kåñëa in the spiritual world.” That was his first remark to me—that was pretty amazing. Then he asked me and Ädi Deva to sculpt Deities. He had his servant bring out a big painting of the Panca Tattva. It was a very early, kind of crude painting, but quite big. The figures were about two feet tall in the painting. He said, “Make Them the same size in your sculptures.” So that was our assignment. He asked if it was hot in Texas, and I said, “Yes Çréla 533

Prabhupäda, sometimes it gets very hot.” “Oh, it is getting very hot? That means you are getting ready to go to India.” “We are?” “Yes.” When he saw he was going too far-out for us, he asked, “How is my son, Viñëujana Swami?” and he smiled. He had lots of teeth, and he smiled a big broad smile. We just got blown away by his smile—he just glowed. There was silence for a minute, and then I said, “Oh, he’s doing fine, Çréla Prabhupäda. He’s recruiting all kinds of new people, and he’s going everywhere chanting. He’s in San Antonio right now.” Then he said, “My Viñëujana Mahäräja can get the whole world to chant Hare Kåñëa.” That’s his quote. Oh, he loved him!

Austin – August, 1971 It was five years ago that Çréla Prabhupäda incorporated ISKCON, and there are now fifty-four centers around the world. Prabhupäda always wanted 108 centers and he is already half-way there. The preaching is going really well and more people are coming to the temple programs than ever before. Dwijahari has become the Spiritual Sky salesman in Texas and has accounts with all the headshops and import stores around Austin. The revenue supports the whole temple, leaving the rest of the devotees free to preach. Every morning they go out on the campus, lay down a blanket to sit on, and chant Hare Kåñëa. They also sell BTGs and invite people back to the temple. At noon they return for the mid-day ärati, another class, and lunch prasädam. After lunch they go back out for the afternoon. The evening program is for the public, and people come every day. With constant classes, going out twice a day for chanting, and plenty of prasädam, it’s an ideal life and excellent training for the new men. After meeting Prabhupäda, Murti däsa is seriously considering to 534

surrender everything and join the movement. During summer break, Murti is giving classes in the Art Department, shaved up in a dhoti, and causing a big revolution. Being a householder, he lives in a small house with his wife and eight-year-old son. Due to the influence of Viñëujana Swami, the whole family has become Kåñëa conscious. Jagadananda Pandit: To me, Viñëujana Swami was like a superman, or like Lord Caitanya. It was the way he would move people. He was the person who got my parents to join the Hare Kåñëa movement. I remember when I was eight, he was asking me if I wanted to get initiated, but I knew I wasn’t ready then. During that time he was attracting people to Prabhupäda’s movement. He kept it simple and they liked that. He had a charismatic personality that would pull you in and just make you want to be a Hare Kåñëa. You’d want to drop whatever you were doing. My father was a brilliant architect and sculptor, and he was so moved that he was teaching at the University of Texas in a dhoti and shaved head. Ädi Deva is also on the verge of shaving up. But he wants to spend a few nights at the temple first—just to test the waters—before giving up his apartment, and his job. Ädi Deva: It was fun. There was a large room adjacent to the kitchen with a formica floor, and everybody rolled their bedrolls out and slept there. Viñëujana was like the daddy. People would reminisce about their experiences in Kåñëa consciousness, “Oh you know, one night there was a storm outside and we woke up at 2:00 AM, and Viñëujana Swami was up chanting japa. So he started telling us stories about Kåñëa lifting Govardhana Hill.” These spontaneous things were happening all the time. Late one night we were talking about realizing the philosophy, and he said that he sat out on a pier on a lake with some other devotees during a raging storm. They each had a book. One had a ÇrémadBhägavatam, another a Çré Isopanisad, yet another had a Gita, and they were reading verses to each other. He said that really helped him to realize the philosophy, because the storm was so intense all around 535

them. We had Çrémad-Bhägavatam class in the mornings, Çré Isopanisad before noon, Nectar of Devotion during the afternoon, and then Bhagavad-gétä in the evenings. Viñëujana Swami gave us four classes a day! We didn’t realize how lucky we were. We would sing the Çré Isopanisad, and he could sing it all, of course, by heart. His classes were insightful and very realized. He knew the Bhagavad-gétä like the back of his hand, and he could quote from any part of it. He was usually hoarse because he chanted so much. His voice would begin to break as he read, “As they surrender unto Me, I reward them accordingly,” (Bhagavad-gétä As It Is 4.11) with so much feeling. It was obvious he was seeing a lot more than we were. We would go out on saìkértana with Viñëujana, and he started going into music stores, saying, “I represent the Rädhä-Kåñëa Temple,” because the London temple album was known at that time. He’d just take over a music store and sit down in a corner and start chanting. After kirtan, he would elaborate on the Bhagavad-gétä. Pretty soon he’d have lines of people crowded around him in this music store. The whole place just stopped. I remember going with him to a few of these stores around town, and his preaching was incredible. He would have everybody spellbound. The first time we had an iñöagoñöhé it was a different atmosphere. He was on a personal level, asking about everybody’s problems, “What do you think we ought to change?” It was very relaxed, but he was strict. He was sweet but also very tough. He would not compromise at all with the philosophy. One time he quoted Prabhupäda as saying, “You’ll read this Nectar of Devotion until you lick the pages.” And it was almost like he did; it was almost like he was praying to the book. He loved it. Viñëujana Swami was a great cook. In the kitchen the first thing he’d do is take all the cabinet doors off the cabinets so he could see everything. He’d be in there with just his sannyäsa dhoti on, dripping with perspiration and cooking away. He had these huge hands all calloused from playing mådaìga for so many years. He stalked around the kitchen like a lion. We brought in bunches of bananas, and he’d squish the bananas into this banana and watermelon drink 536

that he used to make. He would use lots of sugar, and we were coming off macrobiotic diets, and into health food, so it was like this crazed man was feeding us—but we loved it. He kept telling us, “This is spiritual food. This is offered to Kåñëa.” When I met him, he was a three-year devotee. He had only met Prabhupäda three years earlier! We thought, this man has turned into a god in three years? What can happen to us? Let’s join right away.

August 14 On August 14, the Austin devotees celebrate Janmäñöamé with Viñëujana Swami. During the day, Mahäräja engages the devotees in arts and crafts so everyone is busy making a present for Kåñëa on His appearance day. After wrapping their gifts, they bring them to Mahäräja to place on the altar. Then Viñëujana organizes the decoration of the temple, gathering bougainvillea flowers—little purple flowers that grow around the neighborhood. He has everyone making garlands, and stringing flowers all around the temple. Then he spreads yogurt and rose leaves in the corners of the temple room, explaining that this is auspicious. At sunset, Viñëujana brings everyone together in the temple room to listen to his reading of Kåñëa’s advent from KÅÑËA book. After the reading, he begins a kirtan that soon becomes uproarious, spilling outdoors. Mahäräja leads his chanting devotees around the house, completely oblivious to their surroundings, to the chagrin of the neighbors. Ädi Deva: We were going around the outside of the house doing parikramä with big bunches of incense, banging on kartäls and drums, at eleven o’clock at night. Someone dropped his incense and another devotee stepped on it with his bare feet—it was just a riot. By midnight we had the police out there, “Uh uh, now stop. Stop!” It was our initiation into Janmäñöamé. Into the Austin center, Mahäräja has attracted intellectuals like Murti däsa and his wife, scrutinizing people like Ädi Deva, and hippies 537

with their flutes, beads, and Native-American style bags over their shoulders. But everybody is happy, like a family. The common bond that holds everything together is Viñëujana Mahäräja and his presentation of Kåñëa consciousness. Sociologists say there’s no melting pot; it’s a myth. But Kåñëa consciousness is the real melting pot because all differences evaporate, and Viñëujana has that going on wonderfully in Austin. Ishan: Everything became real with him. To use his word, everything became “saturated” with a sense of reality of the sweetness of Kåñëa consciousness. It wasn’t something we were doing just because we’re learning how to be devotees. With him it was easy to be a devotee right away in the full spirit of it. He was so attractive that he made us all gather around and participate together. Whether he was dealing with a devotee or a non-devotee didn’t matter, because he was dealing with everyone with respect. And so he attracted people from all segments. After Janmäñöamé and Vyasa-Puja, Viñëujana Swami is thinking of the next step. The presence of Ishan and his wife to look after the temple frees Mahäräja to travel and open another center for Prabhupäda. There are enough devotees in Austin, and everything is going fine, so it’s time to be moving on. Two Hispanic girls from San Antonio had invited him to come down and do his programs there. After that San Antonio trip, he felt it was a sign from Kåñëa to open a center there, especially since Çréla Prabhupäda had reminded him in Berkeley to open ten. Taking Dwijahari with him, he bids farewell to the Austin devotees, leaving Ishan and Vibhavati in charge. Everyone begs him, “Please come back,” but they know they will have to fly their own plane now. Ädi Deva: When Viñëujana and Dwijahari left, I watched them pack. Viñëujana had one small shoulder bag. Everything he owned was right there, and that was it. He had a change of dhoti, a Bhagavad-gétä, a Çrémad-Bhägavatam, a towel, and another bead bag, and that was Viñëujana Swami. So they drove off to San Antonio after putting Ishan in charge as temple president.

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Ishan: He needed somebody to be the president, to manage things, and he figured me for that person. I was happy to do that because he was my kind of devotee. He had a joy in the process of Kåñëa consciousness, and to me that was what it was all about, how to put as much sädhana into a twenty-four hour period as possible. It gave me what I wanted. He had full enthusiasm, and he was comfortable with me being myself, because I would get very much into physically playing my kartäls real hard and chanting and dancing. I really loved that. I used to do a lot of austerities because that was my kick. These guys were saying, “Viñëujana Mahäräja, you know Ishan is fasting, and we’re having this very opulent breakfast.” He would just very simply say, “You can fast for Kåñëa and you can feast for Kåñëa.” And he had everyone feasting to the max on beautiful, opulent foodstuffs. There was never any force involved in anything he did. He was always gracious. We would have Sunday feasts outside on the lawn, and it was always festive. It was like he was tireless. He never thought, “All right, I’ve been working real hard now, let me sit down and fill myself up with some of this prasädam.” It seemed like he was living for doing the service without any complaint. He seemed happy to do the service. No matter what we were doing, it was always a celebration. “Kåñëa consciousness is wonderful!” He was tasting the happiness and the joy of it. All the time. And he was sharing that. And we wanted it too. We wanted it very much. Then one day he asked me to take it over. When Viñëujana Swami leaves Austin for San Antonio, Jayänanda Prabhu is simultaneously leaving San Francisco. However, he is not going as a sannyäsé to open a new frontier, rather he has just gotten married and is shifting to the gåhastha temple in Berkeley.

Berkeley – August, 1971 After Ratha-yäträ, Jayänanda marries Trayé-devé and they move over to Berkeley. The trust account he has inherited from his aunt has almost 539

$700,000 in it and is meant to provide a monthly income from the time of his marriage until his death. After his death, his natural born children will inherit the trust. If he doesn’t have a child, the trust will revert to another branch of the family, out of his control. In order to engage the income of the trust in the service of Lord Caitanya’s mission, Jayänanda decides to take the risk of getting entangled with wife and children. Mrs. Kohr: Talking about his wedding, I always thought it was something that was arranged. Or, Jim knew that if he got married, he would get some pretty nice checks from his parents and from his aunt. He brought her East—they stayed with us in Rocky River—and they’d fly on down to Dayton to see my aunt. It was just one of those things. She didn’t seem like his type. Definitely not. He phoned and wrote quite a bit. We didn’t see him that often. We saw him more by our going to California a couple times a year. That was the reason we went. He had his own apartment. He lived so many places, but he would always have his own place, and we would go and see him there. Trayé-devé had joined the movement in Hawaii. When the local guru on Maui decided to surrender to Prabhupäda, all his followers followed suit. The Honolulu temple couldn’t possibly accommodate everybody, therefore many of the newcomers agreed to serve in temples around America. Trayé-devé had come to the Bay area to begin her devotional service. She is a very pleasant girl but brahmacarini life does not suit her. She wants to have a husband and live the life of a householder. Subsequently, her marriage to Jayänanda is arranged and she now shifts over to the Berkeley temple as Jayänanda’s wife. Berkeley temple is a single-family-dwelling with over forty devotees in the house on 2710 Durant Street, off San Pablo Avenue. The house next door is empty with a “For Rent” sign posted on the front lawn. One day the sign is taken down, and a young couple move in with their belongings. Nalini Kantha: We rented an apartment right next door to the 540

temple. Lochan däsa was the president, but Jayänanda did everything. He welcomed us and immediately offered us service to do. He’d suggest what needed to be done and ask if we wanted to help out. He was not imposing at all. He encouraged us and was our friend, and we just started to like doing things at the temple. He never said, “You should do this and you should do that.” Jayänanda took the saìkértana party out. I was playing guitar and wearing a fringed leather jacket, and he asked me to come out and play guitar. We went out after breakfast from 10:00 to 1:00, have an hour for lunch, then chant from 2:00 to 4:00. We would just do the Swami step, nothing raucous, and have harmonium sometimes. It would be very mellow, and he’d relish the mood of the time. Sometimes after Isopanisad class at 7:00 he would want to go out again, and I’d bring my guitar. He was totally lovable and everyone liked him. There was nothing that he would ever do to make anyone dissatisfied with him. His personality was so great that although he preached about Kåñëa that wasn’t what influenced people, it was his personality that was so pure, and obviously elevated. It was him they became attracted to. That was the outstanding feature about Jayänanda. He was a powerful figure. He used to hold his head up high and close his eyes. Every day we’d have a big crowd around us. Jayänanda loved kirtan—he loved just chanting the Holy Name. I remember when we chanted in Berkeley, the vendors would sometimes give us ice cream and fruit. Some of the college students would get upset because we were there six hours a day, every day. Ratnesvari devé däsé: When we first started going to the temple regularly, he asked, “Would you like to serve out lunch prasädam?” I said, “Oh sure.” So everyday I served out lunch prasädam. Then a few days would go by, and he’d say, “Oh, would you like to do some other service, like clean up after prasädam?” And I agreed. This would go on, every couple of days he would ask me to do more. I started thinking: gosh, he’s constantly asking me to do things, and the only reason I was doing it was because Jayänanda was so wonderful. You just never said no to Jayänanda. His personality was so lovable, 541

you just couldn’t refuse him. Then one day he said, “Oh, Kåñëa Vilasini’s in the kitchen by herself fixing the noon offering, and she’d really like some help.” I was thinking: gosh, I don’t even live in this temple and he’s asking me to go into the Lord’s kitchen, but I said, “Oh sure, Prabhu.” I went in, and it was ecstatic. Then I realized why Jayänanda was giving me more and more service, because he knew how relishable devotional service was and he wanted everyone to get some of the nectar. The one thing I remember most about Jayänanda Prabhu was that he never got angry, and that really impressed me. There was never a time when he seemed disturbed. Since San Francisco is now an all brahmacäré temple, any women or householder couples that are attracted to Kåñëa consciousness are requested to go over to Berkeley. Because Jayänanda is in Berkeley, being married is actually a blessing in disguise. Yogesh Chandra: I was in Berkeley because I was married. We lived outside the temple, and we would come to the program in the morning. If someone came to the temple, Jayänanda would give them prasädam, and then he would find them some engagement. He wouldn’t necessarily preach with words; it was usually by action. He wouldn’t go into long discussions; he just tried to engage them. He was fearless in asking them to do something. Even if they were big men, he would engage them or get them to give some donation. Jayänanda was very merciful to everyone, always humble, and always treated everyone equally. He never spoke unnecessarily. He got the maximum engagement with the minimum words. Lochan däsa and Jayänanda are the two senior devotees in charge, and they work well together. But Lochan wants to step down from the temple president’s post, so the devotees mandate that Jayänanda become the new president. Everyone loves Jayänanda due to his consummate dedication to the service of the Vaiñëavas, especially the new bhaktas and bhaktins. He is always careful to ensure that they get proper guidance and sumptuous prasädam. Never is there a time when he will say anything ill about anybody; never a criticism. If ever a discussion 542

starts up that is critical of a devotee, Jayänanda just gets up and leaves. He doesn’t want to have any part of it. Mangala devé däsé: Jayänanda was president of Berkeley at the time I came. He always kept a bowl of Simply Wonderfuls on his desk for anyone who came in. His wife, Trayé-devé, took care of the small Jagannath Deities at the temple. She seemed to be completely in love with the Deities and a very extraordinary devotee. I had just turned fifteen, so both Jayänanda and his wife treated me like a daughter. Trayé-devé would constantly speak about her exalted husband, especially how Çréla Prabhupäda loved him and would always ask for him, “Where is my Jayänanda?” Since I was the youngest devotee there, Jayänanda was extra kind to me. The evening offering was usually a big fancy cake, along with other nice sweets, cooked by Trayé-devé. After ärati, Jayänanda instructed me to sit down in the prasädam room, and then he brought the whole offering. Setting it down before me, he would tell me to take prasädam. When other devotees came in to take, he would tell them to wait until I was finished. “She is still growing, so let her eat until she is full.” In this way he was encouraging me to take more prasädam so I could grow more. It was bliss! At the same time he didn’t encourage the brahmacärés to take sweets, especially in the evening. Even more relishable than those evening offerings were the morning Çrémad-Bhägavatam classes. We sat in a small circle in the temple room, and while Trayé-devé dressed Lord Jagannath, Jayänanda read from the old brown Bhägavatam. First the Sanskrit, then the verse, and then Çréla Prabhupäda’s purport. After the purport, he asked if there were any questions or comments. Usually there weren’t, so he went on to the next verse. In this way he covered quite a few verses, explaining a little here and there, yet not caring to perform as a scholar or big speaker. He simply wanted to engage everyone in relishing the message of the beautiful Bhägavatam and the nectarean explanations of Çréla Prabhupäda. Jayänanda is never cheap with prasädam. Sometimes a temple president has the cook use oil instead of ghee due to budget constraints, 543

but Jayänanda is not like that. He likes to offer opulent foodstuffs, with everything cooked in ghee. And to make sure that all the devotees are happy, every Sunday he goes into the kitchen to cook breakfast. His favorite preparation is Gauranga potatoes, and for sweets, Simply Wonderfuls and gulabs. Sometimes he cooks pancakes and will stay in the kitchen cooking until everyone is totally satisfied. Sunday feasts are always opulent. He makes ten preparations, and over two hundred guests come to honor prasädam. With so many people coming, the budget for prasädam is stretched past its limit. The temple needs someone who can make money, so Jayänanda volunteers to be the Spiritual Sky salesman. Before long, Jayänanda is the Spiritual Sky salesman for the whole Bay area, doing this service quite enthusiastically, as usual. Yogesh Chandra: They started selling incense, and I had a lot of association with Jayänanda then, because he was firing me up to go and sell incense for the temple. Jayänanda was like the father figure. He never made buddies on a material level, he would never just hang out. He was always preaching and giving association, mostly through engagement. If you were with Jayänanda, then you were going to go and do some work for Kåñëa. In the classes he would instruct us to work for Kåñëa. Even though he was real light, he was a serious devotee, a superior. He was older and bigger. He was a guru. Jayänanda was always the instructing guru, representing Çréla Prabhupäda. Trai däsa: Jayänanda taught me how to drive. I spent some time with him as his assistant driver while he was doing Spiritual Sky around the whole Bay area, San Francisco, the South Bay, and the East Bay. He’d make the appointments, and I would drive him around. I hadn’t gotten my driver’s license before I joined, but he put me in the driver’s seat of our VW bug and said, “We have to be in San Francisco in twenty minutes. This is how you shift. Okay? Let’s go.” It was the first time I ever drove. I never drove a car before, and we were driving over the Bay Bridge! He was saying, “You’re doing great. Now get over in the right lane. We’re gonna make a right hand turn 544

at the next street. Okay, turn here. Turn right.” I always had the feeling that I was fully protected because of his warm, giving personality. Traveling throughout the Bay area selling Spiritual Sky products and trying to manage a temple simultaneously leads to an incompatible situation. At this point Jayänanda steps down from the presidency, requesting Lochan to once again take up the service for Çréla Prabhupäda. He comments, “I don’t like to sit in the office and hear all these problems—this girl wants to get married or this guy wants to bloop.” He is not at home in this kind of atmosphere. Neither does he like giving orders to devotees. His understanding is that a Vaiñëava is a servant. For Jayänanda, being in charge is a disturbance to his service. Just as a good püjäré performs his service on the altar in such a way that he doesn’t draw any attention to himself but allows the full focus to remain on the Deities, in the same way Jayänanda does the needful for Berkeley temple to satisfy the Lord and His devotees, without any flair and attention to his own personal needs. This is Jayänanda’s final brush with management. He just wants to do as much service as he can, the way he feels he can serve the best, and he never takes a management position again. He prefers to work under other authorities, so that he can truly be the servant of the servants.

Fifteenth Wave – The Bhakti-Yoga-Mobile

The dictations by which one advances in knowledge or creative faculties come from the Lord. Çrémad-Bhägavatam 6.16.35, Purport

Tampa, Florida – December 1971 Pusta Kåñëa has returned home from Bangladesh and India where he 545

met Çréla Prabhupäda and accepted initiation. But soon the itch to go out and preach overtakes him once again. He decides to try the University of South Florida and relocates to Tampa. Following Prabhupäda’s unfailing formula, he simply sits down on the campus lawn with a pair of kartäls and chants Hare Kåñëa. It is not long before he attracts curious and interested people. Gradually he starts doing little programs around town. In order to capitalize on the success of the preaching, he contacts Bhava Bhuti for assistance and discovers that Kértanänanda Swami has put together a traveling program and wants to test it out in Florida. “Let’s rent a house, and we’ll have a place for them to come to,” Bhava Bhuti suggests. As he is temporarily staying with friends, Pusta Kåñëa immediately agrees to the idea. Together they rent a two-bedroom house on a corner lot one block from the Woodlawn Cemetery. After cleaning up the place, they paint the rooms with shades of yellow and lavender. Bhagavat soon joins them to help turn the place into a temple. Meanwhile, the Road Show convoy stops to do saìkértana at towns in Georgia and Northern Florida on their way down to Tampa. There are four busloads of very talented, creative, and enthusiastic devotees, both men and women. Since Kértanänanda Swami has dubbed the show “Every Town and Village,” the mood is to help fulfill the prophecy of Lord Caitanya that “In every town and village around the world My name will be propagated.” (Chaitanya Bhagavat, Antya Lila 4.126) The Rädhä-Kåñëa Deities always go along to create a happening in the park or on the street in the center of town. They go out on the streets with Their devotees in Sanford, Orlando, Winter Haven, and St. Petersburg. The devotees make a beautiful swing for Their Lordship’s jhulana-yäträ pastimes and devotees delight in swinging Them on special occasions. Lambhodara: We would pull into any space that was available and throw up Zubin’s tie-dye. We had yards and yards and miles of tiedye material. So we were this hippie Hare Kåñëa extravaganza, with 546

crystals and bells and a magical show about the Age of Kali. We kind of branched out and did whatever we could, traveling saìkértana, shows, and colleges. I did a lot of the singing with Mangalananda. When I wasn’t acting, I was singing. A lot of us were musically inclined, actors, or dancers, but there wasn’t a lot of support for that at the temples, so Kértanänanda Swami piled us all into buses and took us around. Zubin: I started to decorate the altars and temples as we traveled. There were little towns and cities where we would stop along the way, and I’d whip out some fabric and tie-dye a little altar for Them, because I had silks and satins and velvets. Everywhere we went there was incredible ceremony. At this point the devotees are unaware that they are traveling with Çré Çré Rädhä-Dämodara, whose mission is to inaugurate traveling saìkértana by always traveling Themselves. For the Road Show devotees, They are simply Rädhä-Kåñëa, and everyone loves Them. Whenever They travel in Their temple bus, Harikeça ties Them down with ropes so that They will be safe and secure in the event of some untoward event. Silavati doesn’t like that the Deities are tied up and objects, “We can’t tie up Rädhä and Kåñëa!” But the response is always, “Well, we have to. It’s to protect the Deities when They travel.” Gradually, everybody begins to notice that these Deities are very playful and enjoy having little pastimes with Their devotees. Harikeça: The first pastime was whenever They were being driven. I was driving the temple bus, and the Deities had to be tied in the back. I had the rear view mirror set in such a way that I could always see the Deities. I remember once very clearly, I was looking in the mirror while I was driving along and I was just absorbed in the beauty of the Deities. All of a sudden, after about two minutes, I realized that I was driving the bus. So I quickly looked at the road to see where I was, and believe it or not, the bus was still on the road making turns and everything along this winding road. So I was looking at the Deities 547

and the Deities were steering the bus, somehow or other. Unbelievable. From St. Petersburg, the caravan arrives at the little house serving as ISKCON Tampa. The wooden frame bungalow has a kitchen, a porch, a living room that has been turned into a temple room, and a bathroom in the rear. All of a sudden there are thirty people in this tiny house with only one bathroom. Many devotees sleep on the buses or on the porch. A shower hose is hooked up in the back yard, but it’s a little cold during the morning hours, even in Florida. Bhagavat: I called Kértanänanda to come down, thinking he would come with the same group in a van that came to Tallahassee. One day there were four yellow school buses out there, and about thirty people with tie-dye shirts, drums and instruments, and Deities. It was completely amazing. I thought the Road Show was just a van with seven people. They performed some plays, and I thought this was great. It was a whole new thing for me. Pusta Kåñëa: There was very little friction with so many people living in such close quarters. It was truly remarkable how these people got along together so well, because they were pretty high powered, creative people whom you would expect to have larger-than-average egos. It was a credit to their service attitude and Kåñëa consciousness that they were able to do that. They were putting together some songs with electric rock music, and that was completely new to Kåñëa consciousness. Kértanänanda Swami was a very humble, inspired devotee. He didn’t play a very active role in the program; he would just give a talk, and the creative people would present the show. Pusta Kåñëa is concerned that the landlady is going to completely freak out. She is a very nice Cuban lady, and when Pusta preaches to her she becomes charmed and excited that somehow she can play a part. It’s remarkable that the neighbors don’t seem to be bothered very much, even with the morning and evening kirtans. Once settled in, Kértanänanda gathers his creative nucleus around him and goes out to do the television and radio shows that Bhagavat has 548

already arranged. Because of their strange look, the devotees attract a lot of media attention. Rädhä-Dämodara appear on every TV show, in Tallahassee, Gainesville, and Tampa. Whenever the devotees go out to chant and distribute BTGs, Çré Çré Rädhä-Dämodara also go along on Their portable altar. Bhavatarini devé däsé: We were going on TV for interviews. The Deities were on TV a lot, and They loved to be on television. We had tie-dye dhotis and saris. The Deities had tie-dye canopies. A lot of people joined because of the music, the tie-dye clothes, and the prasädam. We had big kirtan parties in all the towns. Harikeça: In Gainesville we had some slides on TV and a little lecture. On that show we sang the Chintamani prayers with Silavati singing. It was very much a jazz version, different than what Yamunä sang. Silavati was very quiet. She didn’t say much, but when she did say something, it was in a very high voice, which was trembling all the time. We chanted a little Hare Kåñëa, and we did a play about the “Frog in the Well.” I would play piano, Mangalananda would play guitar, Gariyan would play bass, and Dulal Chandra would play drums. It was a very nice show. Now that the troupe is settled in Florida, everyone gets down to serious rehearsals to put together a professional production. Våndävana Chandra is the talent who directs the plays and formats the entire show. He is the creative, artistic force in these early days. Most of the skits that are formulated come out of his mind. He has written the Kali play, so when he plays Kali, he really becomes Kali. Aura plays Sin, and when she puts on her make-up—big red lips with black kohl on the eyes and green make-up on the face—she is a knockout. Aura is a fabulous actress who also has a wonderful sense of humor and jokes about every little intrigue. She is a large woman of mixed Lebanese and Jewish ancestry with dark hair and a very exotic look. The concept of the play is the introduction of the Age of Kali and then the dawning of the Golden Age of Lord Caitanya. The introduction with Kali’s killing the cow is a dark presentation depicting 549

how everything in material life is degraded, but the play ends with the glories of Lord Caitanya’s saìkértana movement. Zubin decorates the sets with his miles of tie dye fabric, while Bob is in charge of the sound system and light show. Lambhodara has a magical voice, but musically, Mangalananda is the guiding light. He is the performer, the singer/songwriter who also plays guitar. In addition, he does a finger puppet show. Using his index finger and thumb to form a face with a mouth, he paints in the eyes, nose, and lips around the circle formed by the index finger and thumb. Çrutakérti: Mangalananda would do class rooms in different schools, and I remember him speaking by way of the finger puppets. He was a very talented man. Everything he did had a particularly humorous style that was quite enjoyable. People could relate to it and have a lot of fun with it. Jamadagni shows up in Tampa with lyrics and poetry, and Mangalananda begins writing melodies to put the poetry to music. Tampa is the beginning of their collaboration. But Jamadagni has never been very stable, and he frequently disappears only to show up again out of the blue. Still, they manage to write a lot of good songs together. The Tampa temple is a simple house, and the facilities for the Deities are also simple. Rädhä-Dämodara sit in a corner of the temple room on Their portable altar-cum-palanquin with curtains front and back. Narada Muni is the assistant püjäré under Silavati. He wakes the Deities every morning and heats up the milk for the offering. Silavati and Kértanänanda are really into the püjä program. Together, they perform the bathing ceremony for the Deities every morning, as devotees chant their japa, without putting up a screen for privacy. It is not even considered that a screen is necessary. Some devotees are not initiated, but Silavati simply announces, “Those people who aren’t devotees shouldn’t be in the room.” The Deities are bathed with sandalwood oil, and Silavati and Kértanänanda give Them a complete massage while everyone chants japa and watches. Mahämäyä devé däsé: Silavati was the püjäré, and she was amazing. 550

She had silvery hair and glasses and was much older than everybody; she was like a mother. When it came time to bathe the Deities every morning she didn’t put up a makeshift curtain. She would just bathe Them in front of the devotees. Some devotees couldn’t handle that. It was too purifying. They would go chant their japa outside. I didn’t have second initiation so I couldn’t help her. But I would watch every move she made. Every day she would do something different. One day she would put Them in a big stainless steel rectangular transfer container and pour water over Them and actually bathe Them. Another day she would bathe by mantra. Another day she would bathe by rubbing oil all over Their bodies. Sometimes Kértanänanda Swami would rub oil on Dämodara and she would rub oil on Rädhäräëé. It was worship from the heart, very spontaneous. She would chant the prayers from the Brahma-samhita at the top of her lungs while bathing Them. She let me sew for Them, and we sewed everything by hand. They had such simple outfits then. One night outfit and two day outfits. Bir Kåñëa: We were chanting our japa, watching the Deities being bathed. I just felt complete ecstasy seeing the liquids being poured over Their heads and being wiped off with a soft cloth by Silavati Prabhu, and then dressed by her. In the early days devotees have not seen abhiñeka ceremonies, so some are not comfortable seeing Deities bathed in public. Once a week, Silavati also shows Rädhäräëé’s lotus feet by dressing Her in an outfit that gathers up around Her ankles. Of course, the devotees are in awe of the Deities and Silavati is very protective of Them, but she does give the impression that only she knows how important the Deities are, and no one else. Prabhupäda had said that she was the authority for püjä, but some people think that it has gone to her head and that she is beginning to speculate. Harikeça: Silavati decided that Deity worship was for everybody, and the Deities should be bathed and dressed right in front of everybody. It was very strange. We felt like we were intruding on something private. 551

Then after a while we stopped it. Çrutakérti: They were a funny pair, Silavati and Kértanänanda, and they spent a lot of time together. They were like the High Priestess and the Swami. They got along very well. We were traveling through one town and something must have happened to Kåñëa’s flute because we were mad after getting a flute. She was going into all these different shops trying to find something that would be a flute. We spent hours and hours trying to find the right type of rod. Finally she managed to get a piece of gold plate rod that we worked on and turned into His flute. The buses are still not completely ready for long-term travel. Harikeça’s service is to finish outfitting the kitchen bus so that the party won’t have to be dependent on other people out on the road. He locates a large second-hand kitchen equipment warehouse in Tampa’s industrial area and builds the kitchen bus entirely out of stainless steel, including the floor and walls. To supply the needs of the Deities and devotees, he finds a huge water tank normally used on airplanes. It has special ribs in it so that water won’t flow back and forth in the tank and knock the bus over while driving down the highway. The tank holds an incredible amount of water, enough to supply both the Deities and the devotees for drinking and bathing. The water tank sits over the rear wheels with just enough space behind it for the women to take rest. A door at the rear of the bus allows the women to climb into their cramped quarters behind the tank that stretches across both sides of the bus, separating it from the kitchen. The prasädam is always excellent. Mangalananda, Harikeça, and Gariyan are the cooks, and they are all expert. An avocado tree growing in the temple yard is now in season, yeilding an abundance of avocados. These are excellent avocados and very tasty. One Sunday feast, Harikeça makes avocado halava, avocado pakoras, avocado chutney—just about avocado everything. It’s an avocado feast, and everybody seems to like it. Çrutakérti is the treasurer, and he always seems to be counting the lakñmé. He is also Kértanänanda’s servant, so he generally stays in the 552

background doing Mahäräja’s laundry and other services for him. He has nothing to do in the show itself. One day, due to musical differences with Harikeça, Mangalananda decides that he won’t play in the band anymore. It is mäyä, and he just wants to cook for the devotees. This is when he invents the breadsticks that become the main staple of the Road Show diet. A new band is put together with Harikeça as leader. Lambhodara is the lead singer, with Bhavatarini and Bhagvat also singing a lot. Their first engagement is an outdoor rock concert with a lot of local bands. Narada Muni and Toñaëa arrange for the devotee band to play some songs, and they can use the equipment of the band that will come on after them. Rädhä-Dämodara are up on stage in front of an audience of four thousand people. Harikeça: The kids were lying out on a huge field, spread out all over the place. I was playing this huge Hammond organ, Gariyan was playing with huge amplifiers, Dulal had this huge set of drums, and Lambhodara and Bhagavat were singing. We played about five or six songs, and the kids went berserk. They loved it. When we started chanting Hare Kåñëa at the end, the kids were going around in a huge circle. This went on for over half an hour. We were really into it. After we finished, they applauded for a long time. Narada Muni: This engagement was really wonderful. We did a lot of chanting and got everybody to chant along. I used to go out and get everybody to hold hands and dance around, especially at the outdoor festivals. So it was very ecstatic. At least three hundred people were chanting and dancing after the show. All the devotees are elated after the open air rock concert. They had generated such incredible enthusiasm with the audience that they are inspired to begin rehearsing in earnest to put the show together as a more professional presentation. After all, if Rädhä and Kåñëa are up on stage, then the show has to become as perfect as can be. Harikeça: We had the most pastimes with the Deities in Tampa. They 553

weren’t just standing there, They would actually do things. Five of us were in the temple room looking at Rädhä-Dämodara, when all of a sudden Rädhäräëé’s eyebrows went up and Her mouth just opened and made the most ecstatic expression. Five of us saw it at the same time. We were just stunned. Everybody looked at each other at the same time and said, “Did you see that?” We had all seen the same thing. Those Deities were really amazing.

San Antonio, Texas – August 1971 The Alamo is the most famous tourist attraction in San Antonio and remains the icon most deeply rooted in the sensibility of Texas. For Texans, the Alamo is the epitome of what it means to be courageous. The struggle against overwhelming odds made the battle of the Alamo a rallying point for the early settlers of Texas. Originally a Catholic mission established by Spanish priests, the Alamo became a focal point in American history when the armies of Colonel Sam Houston and General Santa Anna met in battle for the independence of Texas in 1836. The 4,000 strong Mexican troops under Santa Anna stormed the Alamo garrison, defended by a regiment of only 180 volunteers, led by Jim Bowie and Davy Crockett, united under the banner of freeing Texas from the control of Mexico. The Texas patriots fought valiantly for twelve days against the wrath of the Mexican army. Everyone died defending the fort, but they provided Sam Houston enough time to organize his forces to later defeat Santa Anna. Thus, the battle of the Alamo was lost, but the war with Mexico was won. Today the mission fortress has been rebuilt and is preserved as a Museum by the historical society founded to protect it. The Alamo still stands as the symbol of admirable heroism—the courageous holdout by a few conquest-minded Whites over Hispanics. But was the subduing of the West a daring feat of bravery and ingenuity, a myth to invoke in education and popular culture, or a wretched example of White imperialism?

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All nations embroider their history. In Hungary, schoolchildren are taught that Attila the Hun, hardly history’s most sympathetic character, introduced uplifting elements of Roman culture to his court. Britain has turned the painful retreat from Dunkirk into a triumph of the spirit. Japan has subtly but systematically diluted the facts about Japanese aggression in Asia from 1931 to 1945. Though America remembers the Alamo as an episode of heroism, Mexico views the war for Texas as nothing more than a land grab by gangs of gringo interlopers. Whatever it represents, the Alamo is always crowded with tourists, making it the right spot for Viñëujana Swami to pioneer Lord Caitanya’s mission of eternal freedom. Daily he goes out with Dwijahari to chant and distribute BTGs in front of the Alamo and around the streets running perpendicular to it. Although most people quietly gawk, there are always the envious few who try to cause trouble. Evangelists are always challenging and sometimes accuse the devotees of representing Satan. Viñëujana deals with these people diplomatically and tries not to agitate anyone. He prefers to keep chanting and quickly attracts a following. Mohanasini lives with her husband and three youngsters in San Antonio. One day she calls her friend Clarice and a man picks up the phone and says, “Hare Kåñëa.” She’s thinking, Clarice has got a lot of way out friends, but what’s she into now? When Clarice comes to the phone she explains that she’s having a big get-together on Sunday. “Please come.” That Sunday, Mohanasini and her family meet Viñëujana Swami. She can’t get his name right so he says, “You can just call me Swami John.” Thereafter, she always calls him Swami John. Mahäräja teaches the guests how to chant Hare Kåñëa and gives a talk about how to serve God twenty-four hours a day. Mohanasini is very impressed hearing Swami John speak about God consciousness. He seems to know all the answers and doesn’t say anything averse to Christianity and her own beliefs. She realizes, if you can serve God twenty-four hours a day, that’s certainly better than just an hour on Sunday. After prasädam, Clarice invites Mohanasini’s family to stay overnight. At 4:00 AM, Viñëujana Mahäräja wakes everybody up for 555

maìgala-ärati. He sings and performs ärati to pictures of Panca Tattva and Çréla Prabhupäda. He explains the meaning of the ceremony while everybody just listens. Then he gives a class on Çrémad-Bhägavatam. After cooking and offering prasädam, Viñëujana finally serves out breakfast. Everyone is touched by his devotional mood. Mahäräja explains the meaning of prasädam and gives Mohanasini a photo of Prabhupäda, with instructions how to cook and offer food to Kåñëa. From that experience, the whole family is convinced that they want to join the movement. Viñëujana tells them about the Dallas temple and the gurukula that is being established for the children. Soon after, the family boards a Greyhound bus bound for Dallas. Almost at once Mahäräja finds a tiny apartment in a four-plex for the first temple. A narrow hallway leads from the entrance to a small front room, a teeny kitchen, a bedroom, and finally a bathroom in the back. The altar consists of a photograph of Prabhupäda, a picture of Panca Tattva painted in psychedelic colors by Vibhavati, and a candle, all of which sit on a small folding card table in a corner of the front room. The narrow apartment is little more than the size of a railway carriage. Viñëujana is always looking for innovative ways to present Kåñëa consciousness. When he has a vision of a traveling temple, Kåñëa supplies him with a San Antonio transit bus. In exchange for the Land Rover, Dwijahari procures a bus from a private party who has purchased three at an auction. This is a large, older-style, propane-fired bus, with rounded features and old-fashioned small windows, as opposed to the modern squared-off look. Mahäräja begins transforming the plain city bus into a traveling temple by taking out the seats and varnishing the wooden panels inside. Then he sprays the ceiling with lacquer and throws up silver sparkles, which cling to the wet lacquer creating a starry night effect. Viñëujana spends a lot of time decorating the interior to make it look like an Indian temple. Outside, the bus is given two coats of candy apple red with VISHNUJANA SWAMI stenciled in large white letters on both sides, followed by the smaller Bhakti-Yoga-Mobile, in a psychedelic wave design. Mahäräja has taken a plain city bus and turned it into a traveling temple from Vaikuëöha to facilitate his preaching. 556

Austin – August 30, 1971 Before leaving Austin, Viñëujana had written Çréla Prabhupäda, recommending three new bhaktas for initiation. When Prabhupäda’s acceptance letter arrives with the new devotees’ spiritual names, Viñëujana is in San Antonio. A city bus is not meant for the open road like a Greyhound, nevertheless, Mahäräja drives it the one hundred miles to Austin to perform a fire yajïa for the initiation ceremony. The Austin temple is filled with excitement when they hear that devotees have been accepted for initiation. Ishan wants to have a grand ceremony and invite Austin’s Mayor, Roy Butler—who also owns a car dealership in town—to attend the initiation ceremony on Sunday next. Ishan has full faith that Kåñëa consciousness can be introduced to the leaders of society because the Beatles had shown an interest. He and Vibhavati had been with Prabhupäda at John Lennon’s estate, so he is quite confident. “All you have to do is approach the leaders, and they’ll become interested.” Ishan calls the Mayor’s office, invites him to come, and sure enough Roy Butler attends the ceremony, accompanied by a journalist and photographer. All the hippie regulars, who have become attracted to Kåñëa consciousness, also come to see Mahäräja again. Devotees move the altar onto the front porch of the house, and Viñëujana Swami leads a grand kirtan in the front yard. This is too much for the neighbors, who are always complaining about the temple. Someone calls the police to report that the kirtan is disturbing the peace. When two cops pull up in a squad car, they find the Mayor himself enjoying the festival. They smile sheepishly as the Mayor quietly sends them on their way. Siddhavidya: It was the initiation of Saìkarñaëa, Parasara, and Pulastya. I was there with my dog. I was really attached to my dog. Viñëujana was giving the lecture and he preached that dog is God spelled backwards. That made me start thinking and I got some realization. I looked at myself and thought, “Yeah, I am worshipping dog.” 557

The Monday morning edition of The Daily Texan has a front page story of the Mayor with the devotees, along with a photo of Viñëujana Swami giving the Mayor a Simply Wonderful. Saìkarñaëa cuts out the newspaper story and pins it up on the bulletin board as a reminder of Mahäräja’s visit. Saìkarñaëa: I sent a copy of that photograph to Prabhupäda along with my guru-dakñiëä when I got initiated. Prabhupäda was very pleased with Viñëujana and said, “Please offer him my blessings.” So that was really neat to be a transmitter of Prabhupäda’s blessings to Viñëujana, who had been transmitting Prabhupäda’s blessings to me. I felt very good about that. After a splendid Kåñëa conscious weekend, Viñëujana and Dwijahari are ready to leave for San Antonio. Everybody comes on board the Bhakti-Yoga-Mobile to say goodbye, holding back their feelings, begging him not to go. The initiations have been a breath of fresh inspiration for the Austin devotees, and with Viñëujana leaving, they will return to their normal struggle in spiritual life. Surrendering to Ishan is much more difficult than surrendering to Viñëujana Mahäräja.

San Antonio – September 1971 Viñëujana’s Bhakti-Yoga-Mobile is causing trouble with the landlady, who lives in the apartment underneath. She is upset that a big red bus is always parked in front of her home. Due to her shyness, she is not inclined to approach the devotees directly, so she calls the police instead. When the police arrive, she wants to soften them up because she likes the devotees very much. “Actually, they’re very nice boys. They don’t smoke, they don’t drink, they don’t eat meat, and they don’t have girls in their apartment.” The officer looks at her in amazement. “My God! What do they do for fun?” After speaking with the police, Viñëujana agrees to park the bus elsewhere. Now that he has the bus, it is easy to go anywhere and give a presentation on bhakti-yoga. Mahäräja meets different people in front of 558

the Alamo and receives invitations for programs. One such invitation is a dinner event at a Shriner’s meeting. Mahäräja cooks up a wonderful feast. After the kirtan and lecture he personally serves out prasädam, putting a gulabjamun on each plate. When everyone has finished eating, Mahäräja readies the slide show with a bowl of leftover gulabs beside him. While showing the slides in the darkened room, he pops a gulab into Dwijahari’s mouth and then takes one himself. As he pops more gulabs into Dwijahari’s mouth, Viñëujana has a big smile on his face because no one can see them eating all the sweets. After eating thirty-six gulabs, Dwijahari experiences his first prasädam high. As usual, as soon as word gets out that Viñëujana has started a center in San Antonio, other devotees begin to arrive. The first to show up is Dina Bandhu, who is experiencing some difficulties at the Houston temple. Dina Bandhu: I went off to San Antonio because I knew Viñëujana was there. He was very kind to me because I was in complete anxiety, having just gotten married after only a year of training in brahmacärya. I felt like a five-year-old boy in an ice cream store with only a nickel. Viñëujana embraced me and said, “Yes, Bhaktivinoda Öhäkur says we should just take shelter of the devotees. If we have any trouble, we should take shelter of the devotees. So you have done the right thing.” He didn’t condemn me. He accepted that what I had done was a Kåñëa conscious solution—to take shelter of the devotees. That’s what I needed at the time. Because he was in a four-plex with the landlady downstairs, we used to start maìgala-ärati with just clapping hands and practically whispering. But somehow or other, the way Viñëujana sang, even in a whisper it was so ecstatic. I don’t know how we existed in those days. We had three days of yogurt and three days of banana bread. He would take powdered milk and mix it with warm water, very thick, then add yogurt culture, put it in a great big cookie tray and just stick it in the oven with the pilot light on, and it would make yogurt. Because it was very thick, it was the most incredible yogurt you ever tasted—the same texture as miñöi559

dahi. He’d make a great big tray of it and we’d live on that for two or three days, supplemented with fruit and other things. When the yogurt ran out then he’d make banana bread in the same tray. When he made this banana bread he had it down to a science. He would set the oven on the lowest setting possible, just a barely flickering little blue flame, and simply mix all the bananas with sugar and flour. Then he’d stick it in the oven, and we’d take rest for the night. In the morning when we got up for maìgala-ärati, he’d pull it out and it would already be spilling out over the sides, nice and glazed on top. Then he would just smear it with honey and shredded coconut. We’d live on that and fruit for two or three days until it ran out, and he’d make the yogurt again. Somehow we were living like this. He said, “You can call me Sugarananda Swami. It’s the only spice I know how to use.” It wasn’t true, he was a great cook. We always had a huge batch of malpuras in yogurt for the Sunday feast and somehow it would last for two or three days before he made a batch of banana bread. Viñëujana never really has a plan. Whatever inspires him on a given day is what he does. Sometimes he’ll take the banana bread to the college campus and just sit there chanting and distributing prasädam. Everything is always distributed because it is so delicious. Another fun program is preaching to junior high school students. At high noon on weekdays, Dwijahari drives the big red Bhakti-YogaMobile past a school while Viñëujana leads a roaring kirtan inside the bus. The bus always arrives at lunch time so that every kid in the school yard sees the bus passing by and hears the kirtan inside. Dwijahari drives so slowly that nobody can possibly miss seeing the bus. He brings it to a halt exactly three hundred feet down the street where he parks. All the kids come running out the gate, down the street, and jump onto the bus. The school authorities immediately call the cops. There’s a law in San Antonio that no religious preaching can be done within three hundred feet of a public school. When the police come by to uphold the city ordinance, they begin pacing it off, one, two, three… Somehow or other Dwijahari always has it perfect, because when they pace off the last step, there’s the bus. The devotees are within the law and they have all the 560

kids inside. Viñëujana makes sure that every kid gets some instrument to play and then starts kirtan. After kirtan, the students sit on the floor and Viñëujana gives a short talk. They are spellbound by his magnetic way of speaking. “Our Spiritual Master, Çréla Prabhupäda, decided that since America is the most important country in the world,” he explains with his big eyes wide open, “if I can convince the Americans about Kåñëa consciousness, then...” he just leaves the sentence hanging, “then…” He has captured their attention so fully that the kids add the last words, “the whole world.” Then he distributes prasädam, usually Simply Wonderfuls. Every night new people come by the apartment to hear Viñëujana give an introductory talk on “Bhakti-yoga—The Basis of Kåñëa Consciousness,” from one of the verses of Çré Isopanisad. Since different people attend every night he, more or less, gives the same lecture. Dina Bandhu: It came to the point that I knew the lecture by heart. I could almost finish every sentence that he started. But still I would be sitting on the edge of my seat, although we were sitting on the floor. Even though I knew how the sentence was going to finish, I would just want to hear him say it because of the way he said everything. I knew the whole lecture by heart, but his voice was so ecstatic. With so many persons in the cramped little temple apartment, sometimes tempers flare. Viñëujana always remains transcendental but it’s difficult for the other devotees. Dwijhari likes to get into deep philosophical arguments with Viñëujana. “I didn’t ask to come into existence. I didn’t have any choice. Where’s the question of free will? Nobody asked me.” Being a passionate person, Dwijahari fires off these arguments in rapid succession. Viñëujana can’t help laughing. Dina Bandhu decides to add his perspective. “Look. The problem is you don’t go out and preach. If you would just go out and preach...” Dwijahari’s mouth drops as if his dentist had just hit the nerve in his tooth. When Dina Bandhu sees this angry Italian, who used to work in the vegetable markets in New York, glaring at him like he was going to 561

burn him to ashes, he at once realizes he has hit the wrong nerve. “Prabhu, please accept my humble obeisances,” he says quickly and drops to the floor. Dwijahari is stopped dead in his tracks. He is steaming, but there is nothing he can do with Dina Bandhu on the floor offering obeisances. Viñëujana can’t help laughing at the whole scene, “This is the problem in our movement. We don’t pay our obeisances anymore. In the old days we always used to pay obeisances to each other.”

One day the landlady brings up a letter for Mahäräja. After reading the letter, Viñëujana crumples it up very dramatically. “What was that?” Dina Bandhu is curious. “That was Maya calling.” The letter is from his ex-wife. Dina Bandhu: Then he told me that he had a wife. He had tried to get her to come to Kåñëa consciousness but she wasn’t interested. He said he was living in the hills outside of San Francisco, and he used to make little bamboo flutes and sell them on the street to make money. One day he met a devotee who invited him, “Why don’t you come to the temple? At seven o’clock there’s chanting.” So he went to the temple on Frederick Street and enjoyed it very much. They told him about the Sunday feast, and he started coming. He always used to play his flute, but he began to notice that it would disturb the devotees because he was just playing flute and not chanting. He became interested because he loved the philosophy. He loved everything, but he saw that we were very impersonal in our relationships; and we were. I remember he told me, “Actually, I joined the temple because I wanted to teach the devotees how to love one another.” That’s another thing I learned from him—to be personal. I always tried, in my management, to be very personal, just like a family. I think I owe a lot of that to inspiration from Viñëujana. He said he played with Jefferson Airplane just up until they became big. He wasn’t interested in going commercial so he quit. It 562

was obvious he could play any instrument. Even when he played mådaìga, it looked so easy, so effortless. But when you tried the same beats, you couldn’t do it. When he picked up a guitar, it seemed like the guitar played itself. Everything he did was just effortless. He was so talented. I asked him about what happened in New Våndävana and he said that Prabhupäda had told him it was a mystic covering—that they had been covered by a mystic covering. I don’t know if it was a Kåñëa mystic power or a Maya mystic power, but somehow or other they had been covered by some potency that was more powerful than them—in that sense mystic. Later that evening, when everybody is taking rest, Visnujana reflects on Linda’s letter. She wants him to come back to her and the kids, but he has already told her so many times that he would have gladly taken care of the family if she would have joined him in surrendering to the spiritual path. After all, a wife has to follow her husband, especially when his life is dedicated to serving God and his fellow man. He never had any interest in wasting his life for mundane endeavors or personal peace. Why couldn’t she understand that? Now, it’s too late to turn back. He has already taken a lifetime vow of celibacy that he can’t possibly violate. The best course of action is to pray for Kåñëa to protect them. A feeling of sadness overcomes his soft heart, and all he can do is just shrug his shoulders. What else can a celibate monk do for his former wife? The next morning there is a telephone call. The new GBC man for Texas, Satsvarüpa, calls Viñëujana to inquire about Dina Bandhu. “Why is he abandoning his service?” Because Dina Bandhu had run away from his service in Houston, it now becomes an issue. “Well, look,” Viñëujana explains, “if he doesn’t want to follow instructions, then maybe he should be giving instructions. I think he should go open a temple somewhere.” This is what Mahäräja has been advising Dina Bandhu to do all along. He is always telling him, “Prabhupäda told me to go out and open ten temples to purify myself, therefore I’m also advising you to go start a 563

temple.” Satsvarüpa humbly requests Visnujana to send Dina Bandhu back to Houston where his service will be sorted out. Akuti devé däsé: Viñëujana made such an impression on my husband. I went on saìkértana one day, and when I came home I found a note, “I’m with Viñëujana Swami down in San Antonio. He has a big red bus.” One time I was cooking in Houston temple, and Viñëujana just drifted in and started a kirtan. I thought the whole house was going to come down. I remember dancing with the spoons in my hand. You just could not resist dancing and chanting. Everyone was just vibrating from it. I remember right after maìgala-ärati, the devotee traveling with him [Dwijahari] was sitting down to a whole plate of banana malpura—right after maìgala-ärati! Viñëujana didn’t mind, just so long as he was doing devotional service. I remember he said, “The only spice I really know how to use is sugar.” A bhakta came and asked him about cleaning the temple. Viñëujana told that bhakta, “You should always think that if I don’t do this cleaning service, then Prabhupäda will have to come and do it. We should always think that way; that Prabhupäda will have to come and do it because he has to maintain his temples. So you should always try and do everything nicely.” After Dina Bandhu’s departure, other devotees soon migrate to San Antonio. Kunjabihari and Nanda Kishor show up, followed by Nanda Kishor’s wife a few weeks later. Viñëujana has begun deeply studying Çrémad-Bhägavatam with a specific project in mind. He wants to expand his outline on varëäçramadharma that had pleased Çréla Prabhupäda so much last spring. The outline is based on the First Canto purports, which Viñëujana types up in an irregular way, much like Prabhupäda’s original edition of the Bhägavatam. To accompany the outline, Jähnavä- cuts out pictures from Life magazine and National Geographic to make a series of collage charts on 564

poster board. Nanda Kishor and Jähnavä- are thrilled to help Viñëujana with his outline on how Kåñëa consciousness can be implemented on every level of society. Jähnavä-devé däsé: That outline described the four principles of religion, how they were being broken, and how they could be reinstated. For example, upper class. There’s a picture of a baby in the womb and the arrow points in progression to the next picture, which is a child with aristocratic relatives and a silver spoon in his mouth. The next picture shows the child grown up and very proud, then it shows him bewildered by having too many materialistic possessions, and so on. Then his offspring are doing nonsense things that aren’t under his control. At the end, he dies in the best hospital with the best treatment money can buy, but he doesn’t know where he’s going. His whole life span in the material world is depicted. Then the alternative, what he would do if he was Kåñëa conscious, for lower, middle, and upper class men, both scopes. When this was done visually with the little captions that Viñëujana wrote underneath, it was extremely powerful preaching. (The outline appeared in BTG 46 – See Appendix B) Dwijahari runs the Spiritual Sky incense business so Viñëujana has enough lakñmé to do his programs. He also goes to the markets to beg food, always returning with crates full of produce. He knows how to talk the talk so he can get just about anything from anybody. Because of the amazing prasädam that Viñëujana cooks, the Austin devotees regularly come for a visit. Ädi Deva: The next time I saw him he had an apartment above a garage. Viñëujana Swami would sit on the floor in this apartment, and there was a non-stop influx of people coming all day long just to see what the deal was. He was a magnet. He didn’t have to go out on the street—he was the talk of the scene. “Hey, have you met this Vishnu John guy? Let’s go down and check him out.” Viñëujana Swami and Dwijahari had a full-on transit bus. Here again Viñëujana did his magic. He had it all beautifully painted inside—a combination of purple and a loud green that you wouldn’t 565

think would match—but it was a beautiful match. He had little purple curtains along the windows with pictures of Deities in the back. We would cut out pictures from magazines that would emphasize different points of our philosophy, like karma or reincarnation, and we’d glue them on poster board. Jähnavä- would make bouquets of flowers just out of tissue paper, so there were flowers everywhere. It was so interesting and artistic. I knew how to weld, so Viñëujana Swami had me up on the roof of the bus welding racks so they could carry stuff on top. Murti däsa: He said that Prabhupäda told him that he had been a South Indian Vaiñëava priest in his last life, and he was already trained up in the worship of Vishnu. Therefore, Prabhupäda called him Viñëujana. He was already an advanced personality in his heart when he met Prabhupäda. Of course, he had to mentally be awakened to all the rules and regulations, but as soon as he learned them, he took them up instantly. He used to make jokes about his early Morning Star days. San Antonio has a large Army Base where young recruits come from all over the country for Boot Camp. The boys come in different groups each week and can’t go off base for six weeks. Every Saturday one group will finish and a fresh group comes in for training. After six weeks in a concentration camp, the soldier boys are finally let out and there is nothing else to do in town except go to the Alamo. Every Saturday morning, Mahäräja makes his incredible Simply Wonderfuls—with a strawberry in the middle and just oozing with butter—to take to the Alamo. Then he gathers all the devotees and drives the Bhakti-Yoga-Mobile downtown. He parks by the Alamo and hangs all the charts and pictures illustrating the philosophy on both sides of the bus, inside and out. Sitting in the front doorway of the bus with his harmonium, Mahäräja leads kirtan. People can enter the bus through the rear door to view the interior, where they are handed a Simply Wonderful and a BTG. When the servicemen come by on their weekend pass, crowds of 566

people are already absorbed, looking at the pictures, reading the captions, and trying to figure it all out. “What is this?” Nobody has seen posters like this anywhere in the material world. As people gather on the bus, Viñëujana passes out different rudimentary musical instruments so they can play along with the kirtan. Nanda Kishor distributes books and answers questions. Viñëujana feels good about the bus preaching, because it is a simple straight-forward program. All the devotees are happy living with Viñëujana Swami, but the tiny apartment is too cramped for a gåhastha couple. Nanda Kishor and Jähnavä- decide that it would be better to continue with their original plan to preach in Mexico. They have a huge metal trunk and two other suitcases stuffed with their possessions all ready to go. Viñëujana just laughs. “Çréla Prabhupäda said that a brahmacäré can carry all his possessions on his back. But, just see, a gåhastha needs an elephant.” Meanwhile, Dina Bandhu has returned to Houston to pick up his wife and belongings. His plan is to drive back to New Dwaraka in spite of pleas to stay on in Texas. Over breakfast prasädam, he meets a tall, slender hippie from Florida who is hitchhiking across country and staying at different temples along the way. Dina Bandhu tells him about Viñëujana Swami. “We have somebody you can talk to. He’s a sannyäsé, and he’s staying in San Antonio. Actually we’re heading that way ourselves. We can probably give you a lift.” The fellow is excited to get a lift and to meet the Swami, but his real interest is in the Guru Maharaji people and has plans to visit their ashram in Tucson. Chandrasekhar: We stayed overnight in San Antonio with Viñëujana Mahäräja and Dwijahari. When we sat down for kirtan, Mahäräja was chanting so sweetly, I started crying. It was a particularly intense mood that he created—a feeling of separation from Kåñëa. I was hitchhiking with pink corduroy bell bottoms, blue denim shirt with pearl snap buttons, and a sannyäsé bib that devotees in New Orleans gave me. When he saw that, Mahäräja knew I had some contact, so he was speaking very intensively with me. The next morning we left for the ISKCON temple in Tucson. 567

Then I went to examine the Guru Maharaji ashram. I saw they were so bogus. I still had the taste for Viñëujana Mahäräja in my heart and mind, so I turned around and immediately hitchhiked back to San Antonio. I had no idea where the apartment was because I had no intention of returning. In the middle of the night, around 1:00 AM, as we came into San Antonio I saw an overpass that looked familiar. I said, “Let me out here,” and somehow or other I found Mahäräja’s apartment. When I got to the front door I knocked very gently, but no one answered. It was 2:00 AM, so I thought, “It’s no big deal, they’ll be up soon. I’ll just wait.” As I sat by the door, I heard Mahäräja inside intermittently snoring a little and preaching in his sleep. He was asleep because he was snoring, but then he would say something about Kåñëa. I was wide awake and comfortable, just smiling and enjoying the little lecture he was giving. I had enough contact with the movement to know something special was happening; this devotee is preaching in his sleep. It was exciting to sit there and listen. They were surprised to see me when I came in for maìgala-ärati. I had decided in Tucson to go back to Mahäräja and shave up, so that afternoon Mahäräja shaved off my long hair. It was the most blissful and horrifying experience simultaneously. Viñëujana Mahäräja was in ecstasy shaving me up, but he didn’t know how to do it. He left me with blood coming down all sides of my head, patches of hair here and there, and shaving cream on top of my head. He was just so delighted to do it and had already gone on his merry way as I stood in front of the mirror, horrified. I thought, “Oh my God, what have I done?” I remember that scene very clearly in that tiny bathroom. Then began the nicest period in my whole life. Every day I would chant my rounds with Dwijahari while Mahäräja cooked a big feast to take to the schools. After breakfast, Mahäräja would chant his rounds and I would clean the kitchen. Then we’d load the prasädam on the bus, and Dwijahari would drive to a different high school every day. Inevitably, the kids would be curious and sometimes the teachers too. Mahäräja would preach all day in the bus. We had a box of musical 568

instruments, with tambourines, clavés, and kartäls, which we handed out for kirtan. Due to the exposure, we were invited to different schools. We did a five-day cultural program at an all girls Catholic high school. It was such a success that the nun told us, “I’m sorry you can’t come back anymore. The parents are upset that the girls are becoming attracted to what you’re saying.” She was pleasant about it, but the students’ response was too favorable. After three days the pressure was too much.

Austin – October 1971 Many people had been coming to the Austin temple and developing a taste for Kåñëa consciousness, but with the departure of Viñëujana Mahäräja for San Antonio the preaching momentum comes to a halt. Things begin to fall apart. Within a matter of weeks there is almost a revolution against Ishan, but cooler heads prevail as everyone tries to surrender and control their senses. At the same time, outside pressure increases to get rid of the temple. The neighbors finally win, forcing the devotees to vacate. They move in with Murti däsa and family at 4802 Red River Road. These are tough times. Ädi Deva: We got evicted from that house. The neighbors got sick of us. Parasara would always blow this conch shell. He wouldn’t stop blowing it. He’d blow it every morning for maìgala-ärati. We kept saying, “Don’t blow the conch shell,” but every morning at four o’clock he’d blow that conch shell. The neighbors eventually called the police. I don’t know why they didn’t call much sooner. Murti däsa: Red River Road was my house, and it was converted into a temple quite abruptly by Ishan and his wife Vibhavati. They threw out my books, my pets, and all my stuff—right out on the front lawn. The city ordinance people closed the Dancey Street temple, saying it was in the wrong zone. That was the excuse to get rid of it. We had 569

the same situation in my house, so we didn’t let on it was a temple. Among neophyte devotees, there are always some who want to become advanced in spiritual life without really being advanced. As the new authority, Ishan tries to maintain the same standard as Viñëujana Swami. He reduces his eating to just a few chick peas a day and tries to get by on only two hours sleep at night. All day long he simply chants japa and tries to convince others to reduce their eating and sleeping. But no one is going for it. Finally one day he just won’t come out of his room anymore. Ishan: When Viñëujana left Austin and put me in charge, you can imagine this was a real shock to the others, because Viñëujana was like a mother, a father, a brother, a friend, and encourager, and example, and overflowing. And me? I knew the rules and I was trying to hold things together. Çré Galim led a revolution against me. He said, “Viñëujana never used force.” I said, “I’m asking you to do certain things, but you’re not doing it.” Obviously I didn’t engender in them the desire to work with the leader the way Viñëujana did. So I went into my room, and the only solace I had was reading the Teachings of Lord Caitanya. I would tend to live in my own world and couldn’t really make that bridge like he could. For Viñëujana there was no difference between living, the books, and doing practical things. He lived in a Kåñëa conscious world. I saw the world as material and Kåñëa consciousness as spiritual. Ädi Deva: I was attracted to Ishan, but I was repulsed by him too. He would starve himself for weeks and chant incessantly. He was so intense, he was overwhelming. His wife was just as intense as he was. Saìkarñaëa: We were attached to Viñëujana Swami, and having a householder come in didn’t sit too well with us. Prabhupäda wrote to Viñëujana about Ishan. “Take care of Ishan. He is very nice, but he goes a little crazy sometimes.” When we saw that letter, it became 570

more difficult to accept his authority. Out of sheer frustration, the devotees request Viñëujana’s help. Çré Galim calls Mahäräja in San Antonio, begging him to come and straighten things out. Understanding that the center has become unstable because the devotees are so blown out by Ishan, Viñëujana Swami returns to Austin. He knows how heavy Ishan can be, and he doesn’t want the temple to go under. Ishan: There was a coup d’état, and I didn’t know how to deal with it. So Viñëujana came back. I was in my room and I didn’t come out. Somehow he got in and said, “Why are you avoiding me?” “Mahäräja, I’m not avoiding you. I just feel like I’m so much in mäyä and I have this situation on my hands which has really upset me. When there’s too much friction and conflict, I just let people do what they want and I go my own way. But I feel like I’ve abandoned my duties. The only solace I have is that I can read this TLC. Over here is this part about Rädhäräëé...” He lit up like a light bulb. “YES!” He didn’t care about the management, or the fact that everything was upside down, when I mentioned something beautiful in Kåñëa consciousness. He just picked it up and said, “Yes, isn’t that wonderful?” He was glad to be able to share that, and it seemed more important to him than anything else. It didn’t matter so much who was in charge, he just wanted things to go on. But when somebody was appreciating Kåñëa consciousness and he could share that, he said, “Isn’t it wonderful the way it’s described there?” I could see that this person is not going to give me a hard time. He’s not going to judge me. He only wants to share the happiness of Kåñëa consciousness, and he’s strong enough devotionally to be very instrumental in extending Kåñëa consciousness to others. That was his greatest strength. Although he was an extremely talented person and could do any aspect of devotional service, his greatest strength was his degree of surrender. I would say that he was living in a sense of surrender that he enjoyed. I know that I loved him, and I know that I still love him. 571

After talking with Mahäräja, Ishan realizes it would be better for him to leave. Without Viñëujana present in Austin, things could end up in revolution once again. Mahäräja agrees with his understanding and requests Çré Galim to take over as temple president. This will provide the necessary stability for the devotees because they know him and respect him. But Çré Galim also has no managerial qualities, and it will still be a constant struggle to maintain the center. A steady influx of people appear at the concealed temple in Murti’s little house. Nobody knows about the temple except the regulars who are interested in Kåñëa consciousness. But the neighbors soon get suspicious. Finally, two policemen knock on the door one evening and demand entrance. When they see the big altar in the living room with twentyfive devotees dancing, it just blows them away. The word gets out, and that’s the end of that. Murti däsa is a successful professor, who gives classes in the Architecture school and in the sculpture department—life drawing, painting, and art history. But his success is quickly terminated when they find out he has become a devotee. The university is run by Baptists and his conversion is considered too radical, so they terminate his classes. They offer him another teaching position in Oklahoma because he has a good record, but many students are angry and there is a lot of tension over the issue. Murti decides to stay in Austin and help the devotees find a new temple. Shortly after, the GBC man Satsvarüpa pays a visit to the Austin temple. His assignment is to visit the centers that Viñëujana has established and make them part of the zone—the Texas zone. Zonalism is beginning. This is the new direction the movement is taking. Subsequently, Prahladananda shows up at Austin and tries to implement a higher Vaiñëava standard. But the local devotees are disturbed by the attitude of these senior men, because they seem to have a mood that is both technical and critical, which comes across as being feelings of superiority. Murti and Ädi Deva drive down to San Antonio to discuss with Viñëujana the political overtones they are experiencing in Austin.

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Murti däsa: There was some kind of a problem before Viñëujana came to Texas, some kind of political mäyä that took over the movement that he was a part of. He didn’t discuss it very much because I was new. He just said, “The important thing is to chant constantly, to hear the spiritual master’s teachings, to follow those teachings, and to stay away from politics.” He didn’t tell us anything about the different political entities in ISKCON. When we went down to San Antonio and told Viñëujana about the attitude of these other devotees, he became very sad. “Well, Prabhupäda has allowed two different groups to form in ISKCON. One group is the literary, brahminical group, and the other is the saìkértana group. I’m part of the saìkértana group. Now you’re learning about the other group. They’ve both been authorized. They’ve both been given blessings by Prabhupäda, but they’re very different in mentality.” Satsvarüpa is very nice, of course, and we became friends after the initial chill of all the intellectual, brahminical stuff. We started to get used to it. We started to see that Satsvarüpa was very sincere in his particular path, his angle of vision. We began to be nice to him, and he was nice with us. He invited us up to Dallas, and we got to know him better. Ädi Deva: It seemed that Viñëujana Swami was always sort of an outlaw. He was constantly battling with the authorities of ISKCON from what I could see. But it didn’t matter because he was making all these devotees. He was realizing the goal of the books. Satsvarüpa däsa is not only a GBC man, but Prabhupäda has specifically given him the service to open a gurukula in Dallas, to train teachers, and to maintain the school to the highest standard. He is trying his best to organize the school and is constantly looking to purchase a building to house the first gurukula in the West. After visiting the temples opened by Viñëujana Swami, Satsvarüpa sends off his report to Prabhupäda. The answer comes by mid-October. The important matter is that the children are taken care of nicely. Bhavänanda was talking with me that in New Vrindaban students 573

were very much neglected. Therefore they were immediately transferred to New York. Every parent wants to see that their children are taken care of very nicely. That is the first duty. If they are not healthy, then how they can prosecute their education? If they are undernourished, it is not good for their future activities. They must have sufficient quantity of milk, and then dahl, chapatis, vegetables, and a little fruit will keep them always fit. There is no need of luxurious fatty foods, but milk is essential. A big building is also very good for the children’s health. They can move freely and run and jump. Yes, Viñëujana Mahäräja is personally a nice devotee so he has created nice devotees. Apani achari prabhu jivare sikhaya, which means that Lord Caitanya used to behave personally and then he used to teach others. So every one of us should follow this principle of Caitanya Mahäprabhu. Letter to Satsvarupa dasa, October 9, 1971

After a diligent search throughout Dallas, Satsvarüpa locates a suitable building and Prabhupäda sanctions its purchase. When the Dallas Gurukula opens its doors, the young son of Murti däsa is among the first children to attend the new school. Jagadananda Pandit: Viñëujana enticed me to go to gurukula by saying, “They have a real big box of cookies,” and he gave me one that he had brought back to Austin. The most time I spent with him was in the beginning between the ages of eight and nine. If it wasn’t for Viñëujana coming to Austin, we would never have been part of this movement. He had that bhakti running through him, whereas a lot of people were just smärta-brähmaëa. The rules and regulations meant too much. The whole point is to get bhakti. I remember this preparation he made, malpuras. Kirtan, prasädam, and his direct level with the people were all very special. You couldn’t ask for more of a Lord Caitanya program. He wasn’t like all the big guns showing up and everybody trembling in their boots. It had nothing to do with that.

Jailhouse Rock – November 7, 1971

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One day, Viñëujana Mahäräja receives an unusual invitation. He is asked to give a special program for the inmates of the Bexar (Pronounced like Behar. It’s the county that San Antonio is in.) County Jail outside San Antonio. Enthused by the preaching opportunity, Viñëujana invites the temple regulars to accompany him. A carload of devotees also drive down from Austin. Everyone meets at the tiny apartment. The temple is jam-packed with guests and devotees all eager to chant for the prisoners. Viñëujana gets everybody into the mood with a warm-up kirtan in the apartment, and then takes the kirtan down to the street and onto the bus. Sitting on the bus and playing away on his harmonium like a mad man, Viñëujana continues the intensity of the kirtan. Dwijahari starts up the engine and pulls away from the curb. As Dwijahari maneuvers the bus through the city streets, the kirtan continues unabated, with guests and devotees totally overcome with bliss. The prison guards have been notified that a Viñëujana Swami will be coming to speak to the inmates about religious life. They are astonished to see the big red Bhakti-Yoga-Mobile, packed with forty guests, accompanying the Swami with an uproarious kirtan in full swing. After procedural formalities are finished, they lead Mahäräja and his flock into a sedate chapel where a microphone is set up on a table. Viñëujana is briefed about the program, which will be broadcast like a radio show. Mahäräja can address the inmates from the chapel, and his talk will be heard in every cell in the institution via the intercom system. As Parasara readies his tape recorder to record the broadcast, Viñëujana sits down in front of the microphone and begins his talk. Ädi Deva: The prisoners were a captive audience. Viñëujana Swami gave an incredible lecture. “You think you’re in cells. You think you have walls with bars, but we all have bars. Our bars are our senses. You’re actually in the jail of your body...” He talked about love, and the love of a tiger for its cub. He talked about different types of love; that love is within everybody’s heart no matter where on the scale you are. Even if you’re a convict and everybody else hated you and they were going to throw you in solitary confinement forever, there is still 575

love in your heart. “And Kåñëa is the Supreme Lover. And maybe when you get out of here, you might want to go visit a church. Well, we don’t visit a church, we live the church, you see? We are the church. So when you get out of here, you come and see us.” And boy, I mean, they came! For months afterward, we would get these convicts coming out of jail. First thing they’d do is look up the Hare Kåñëas. It was great. Then he led this killer kirtan. He didn’t have a mådaìga at that time, but somebody had gotten a tom-tom. I remember him playing the tom-tom and then switching to harmonium. They had an organ in the chapel too, and I remember he was playing around with that. Saìkarñaëa: Viñëujana gave a lecture, and it was the sweetest program you could imagine. He sang a melody I had never heard before, but I fell in love with it immediately. I was watching him play the harmonium, and to me it was like poetry in motion, the way he would cross his fingers. I would just be mystified to see the way his hand moved on the keyboard. I crammed that melody into my brain, so much so that I actually sang it, for an hour and a half straight, the whole way back to Austin that evening. Murti däsa: They had to broadcast his voice to four floors of the jail. He was on the bottom floor with his harmonium, singing away, and the whole jail went wild, because nobody loved them. Suddenly, here is this saint who’s come in talking to them in his hoarse voice and just loving them, saying that it’s okay and just sing along. They went wild, shaking their cell doors and screaming. The whole jail was starting to go crazy, and the guards got a little freaked out. Viñëujana had tremendous potency. Jagadananda Pandit: He got everybody chanting, and you could hear all these people singing. There was something special about him. He could bring out the love in your heart. Across the board directly, he would bring out the bhakti in every human being.

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Ädi Deva: At one point I went downstairs and out of the jail, just to see if we could hear it. Every speaker in the whole jail was turned up full blast. You could hear the kirtan out in the street. The prison authorities loved it, and the men loved it. They wanted the men to read Bhagavad-gita, and they were asking for it, too. Somebody followed up on it, and they were going in there and giving them japa beads. The recording made by Parasara is copied and distributed. It quickly becomes famous in the Texas temples as the Jailhouse Rock. Devotees play it constantly in the kitchens and the ashrams. The jail program was a tremendous success, and everybody had loved it, except for one person—the landlady. With so many people streaming in to the tiny temple to see Viñëujana Swami, and the rocking kirtans that seem to shake the entire building, the landlady has reached her limit. She gives Mahäräja notice to leave. She likes him, but the traffic is just too much for her.

Fort Sam Houston – November 1971 The next day, while preaching at the Alamo, Viñëujana Mahäräja announces that the devotees have been evicted and are looking for a new place for the San Antonio temple. An Army Sergeant has been coming by the Alamo on a regular basis to listen to Viñëujana speak about devotional service and is very impressed. Although born into the Mormon religion, he is quite taken by Viñëujana Swami and his dedication to preaching the glories of God. On their first meeting, he had immediately taken a liking to Mahäräja and devotees in general. Today, as he hears that they have no place to stay, he comes forward to offer his own home to Mahäräja until a permanent temple can be found. “You can come and stay at my house on the Army Base. I have a big house and guest rooms. You can stay there.” Thankful for Kåñëa’s intervention, the devotees gather all their belongings and relocate to Fort Sam Houston Military Base. 577

Master Sergeant Michael Jack is an Army nurse, formerly stationed in Korea. He has recently returned to America and lives with his Korean wife and young son at the rear of the base, fenced off from the adjacent residential neighborhood. There is an obscure back gate nearby, but he doesn’t have a key to open it. The gate is never used for vehicles to enter, so it is never monitored. The house sits only thirty steps from the heavy wire-mesh fencing separating the base from the civilian neighborhood, where the gate remains permanently locked. Beyond the fence is a normal city street where Viñëujana Mahäräja parks his bus. There is just enough room for devotees to squeeze surreptitiously between the two iron posts of the locked gateway and the high fence and quietly make their way to the undercover ISKCON preaching center right next to majors and generals on the military base. Mrs. Jack keeps her house quite clean, but devotees have another standard of cleanliness and a different way of doing things. They do a complete housecleaning and rearrange things to give the place more of a temple environment, with an altar and posters of Kåñëa on the walls. For Sunday feast programs, devotees tell guests how to sneak onto the base by squeezing through the posts at the gate and coming around to the back door of the house. A good crowd of twenty to thirty people attend every Sunday. Also in attendance, along with the hippie guests, are the Mormon friends of Mike Jack, curious to know more about Viñëujana Swami and the Vaiñëava religion. Everybody can relate to Viñëujana, because he has a way of really touching people. Even when a person meets Mahäräja for the first time, and has no idea what Kåñëa consciousness is all about, they are still moved by him. Mike Jack likes prasädam, but his young son won’t eat temple food because he doesn’t like it. He only likes Kimchee. His mother also prefers Kimchee, but she makes an effort to honor prasädam with her husband. Viñëujana makes a special effort to teach this Korean woman how to cook. Then he preaches to people, “This women used to cook dogs before she came to this movement, and now, just see how she is cooking!” Along with the guests, a few devotees always come down to visit 578

Mahäräja from Austin. Ädi Deva: All the outcasts of ISKCON, who couldn’t make it anywhere else, would all come to Viñëujana Swami. Kunjabihari was also there. Every time I’d go, there would be more of them. These were two- or three-year devotees, who were very senior to me, and they would come from here, there, and yonder to be with Viñëujana Mahäräja, the Pied Piper. They kept the bus parked outside the base, and we’d all go out during the day to chant and dance in front of the Alamo or go across the street to distribute books. Viñëujana bought these funky little percussion instruments, like shakers, and triangles, which he would hand out to the hippies so everybody would have something to play. He made sweet balls, and we’d see how many we could eat. Kunjabihari was the king. He could eat a hundred of them at one sitting. Among the newly-arrived devotees joining the clandestine temple on base is Rohini Kumar, who has always remembered Viñëujana since the first visit in New York with the four sannyäsés. He is on his way to Mexico City, but decides to spend some time with Viñëujana Mahäräja before leaving to join the first temple in Latin America. He shows up one day at the back of the house, to be greeted by Mike Jack. Rohini Kumar: He was a medic in the Army and a very broadminded and kind-hearted person actually. Being a medic, you have to have a little of that anyway, but he wasn’t one of those heavy duty Mormons himself. His wife was a Korean Buddhist, so he was more lenient and appreciated the teachings of Kåñëa consciousness. He was a big guy and his wife was this little Korean Buddhist lady. She wasn’t vegetarian and I don’t think he was either, but they would always eat prasädam with us. Once in a while they would eat non-vegetarian items, so they’d eat in their bedroom in order not to offend us. I remember every morning when we got up, the laundry would be clean. I could never figure out who was doing it. There was Viñëujana, Dwijahari, Kunjabihari, myself and Chandrasekhar, five of us in all. We put our clothes in the dirty laundry, and somehow our 579

clothes were always washed the next morning. I used to think that Dwijahari was doing the laundry, but he was so grumpy. I never saw any of the brahmacärés doing laundry, and I wasn’t doing it. One night I woke up, and I saw Viñëujana wasn’t in his spot sleeping. I thought, “What?” Then I heard the washing machine going. So I got up and snuck around, and there was Viñëujana doing all the brahmacärés’ laundry. I was shocked and went back to my sleeping bag, totally embarrassed. He would go around at night while we were asleep and take all our dirty laundry and wash it in the middle of the night. He’d stay up all night chanting, so then he would do everybody’s laundry. I couldn’t figure out when he slept. I started wondering, does he ever sleep? I started waking up at odd hours of the night, and I could hardly find a time when he was asleep. It seemed like he would never sleep at night. At any hour of the night, I would wake up to go check on him, and he’d be up reading, or doing our laundry, or chanting japa. He never slept during the day, and at night he would lie down with us and it looked like he would go to sleep, but if you’d wake up an hour later he’d be up again. Then you’d wake up an hour later, and he’d still be up. I could never catch him sleeping. I’m a light sleeper anyway, so I would wake up a lot, but I realized I was trying to catch him sleeping at night. What is this guy doing? How does he do it? If I didn’t sleep at night, I would be tired during the day, especially since we were at the Alamo chanting all day. He was really into chanting. You could see it in his eyes, his consciousness, when he chanted japa. Late one rainy afternoon, Viñëujana gets a phone call from the landlady of the four-plex. Two letters have arrived for him from India. Mahäräja has been expecting a reply to a letter he had written his cousin Revaténandana Swami, who has now also accepted sannyäsa in India, to reveal his mind about the New Våndävana incident, and to finally let go of the anger he has harbored since they were children. But who is the second letter from? Viñëujana jumps in his bus and drives over to collect his precious 580

letters. Both are from Prabhupäda. Tearing open the first little blue aerogram, he is surprised by its contents. My Dear Viñëujana Mahäräja, Please accept my blessings. I understand from Kértanänanda Mahäräja that there is a nice scheme for traveling saìkértana party. So I think that your joining them will be super-excellent scheme, and I give my full-hearted sanction for your joining the party if you like. Letter to Vishnujana Maharaja, November 4, 1971

It was only a few weeks back that Kértanänanda Mahäräja had called from Atlanta, inviting him to join a traveling Road Show program with a bus transformed into a temple. Viñëujana smiles as he remembers: “I have my own bus that’s a traveling temple. I’m already doing that program.” “Aahh, but we have Rädhä-Kåñëa Deities,” Kértanänanda had replied, “and They are gorgeous.” Viñëujana remembers how his ears had perked up at the mention of Rädhä and Kåñëa traveling on Kértanänanda’s bus. Now Prabhupäda has sanctioned his joining the program. Musing in this way, Mahäräja tears open the second aerogram. This letter, written the same day, is very thought-provoking. It is very encouraging for me to hear that my Sannyasis are traveling and preaching. Regarding keeping our temples clean, this is essential. Unless we can maintain the temples we presently have superexcellently clean, we should not open new centers. Two men may remain at the temple and clean thoroughly every day, and the rest should go to the streets for saìkértana. For spiritual life chanting Hare Kåñëa is sufficient, but because we are habituated to unclean habits we must have temple worship. Sankirtan will keep everyone’s mind clean, and surely this quarreling will cease. The best thing would be if you could combine the Road Show with visits to cities that have existing temples. In this way you could enliven the devotees tremendously. We must keep our existing centers strong. This will be the greatest preaching program if you can travel and distribute literature. I have experience in Sydney when I spoke at the University, the students bought my literature. Enclosed are sacred threads for Çré Galim das and Dwijahari. Letter to Vishnujana dasa Maharaja, November 4, 1971 581

Viñëujana Mahäräja is taken by surprise. “Prabhupäda wants me to travel and preach rather than open up temples.” He begins to consider the implications. The next morning a lady walking along the street across from the base sees Mahäräja coming through the fence and gives him a weird look. “What are you?” “I’m a monk,” Viñëujana answers. He explains what it means to be a monk and dedicate your life to God. But the news quickly spreads of the strange monks and their big red bus always parked at the back of the base. The covert temple has been discovered, and the devotees have to vacate. Before Mahäräja has time to think anymore about the Road Show, he has to find another place to house the San Antonio temple. Rohini Kumar: We finally left due to the Army cops. You’re trying to have a Sunday feast, and everybody is jumping up and down, and all of a sudden the MPs are coming by. Everyone would hit the floor and turn out the lights until the jeeps would go by. We were a clandestine Hare Kåñëa temple. It was legitimate to have a guest stay in your house, but we were more than a guest. He couldn’t have a temple in his house with public meetings and all that. It was illegal, so we were always ducking during the programs, hitting the floor, and turning out the lights. It was uncomfortable. The other problem was the medic himself was a Mormon. Everybody who came was Mormon. They were really interested but they never joined. So we thought it was a handicap for us being there with the Mormon connection. We wanted to reach other people, so we moved out. A couple of years later, I was back in San Antonio, and I went by to see the house. Although nobody was home, I looked in the window. All our posters, and everything we had set up before, were still in the house. My little altar was still there. I was really surprised because it was almost three years later.

San Antonio – December 1971

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The devotees shift the temple to an old Quaker house on 2001 North Flores Street, across the street from a park. The house is huge but completely dilapidated and desperately in need of a few coats of paint. Inside, there is a large two-story living room with wallpaper and paint from the ceiling literally peeling off in spirals. After a good cleaning the place is still horrendous, but there is no manpower, nor money, to scrape the walls down and repaint the whole house. Instead, Viñëujana Swami has another idea to turn it into something wonderful. Rohini Kumar: Somehow he got hold of a parachute. It was a bright orange color. When we moved in, we didn’t really have anything to decorate the place with, so after a couple of days, all of a sudden, Viñëujana came home with this big parachute. He put it up in the living room pretty much by himself. I couldn’t believe it when I walked in from the back, and suddenly I was in some Sheik’s tent in the Sahara desert. It was so far-out, it was really kind of nifty. The new temple soon attracts the attention of the neighborhood people. Among the newcomers who come around are two young teenagers, bhaktin Cookie and her younger sister. They like the temple and want to try it out. Immediately they join in helping the others assist Viñëujana in his preaching mission. Viñëujana always attracts all sorts of initiated devotees and among them are the lazies and the crazies of ISKCON. Nobody else can engage them in the temples, but Viñëujana can do something wonderful with them. So he always ends up with some ragamuffin devotees because he is the one who has the patience and compassion to work with them. The temple begins to fill up, and one afternoon Nanda Kishor and Jähnaväshow up at the Quaker house, their stay in Mexico curtailed by a letter from Prabhupäda requesting them to return to San Antonio. Jähnavä-devé däsé: Viñëujana got a gigantic orange parachute and tacked it to the whole inside of the room. There were no windows and you came into this monstrosity through a door. You were inside a parachute. Parachute for floor, parachute for ceiling, and parachute 583

for walls. If I remember correctly, we were fighting that parachute on the floor. It was a gigantic monstrosity. At one far end he had his pictures of Panca Tattva and Çréla Prabhupäda. It was a little hard for me, but he had so much enthusiasm, and knowing what he had to work with, I had to give all power to him. Although not appreciated by everybody, the huge parachute hanging from the ceiling creates a unique mood and distracts from the ugliness of the worn-out old house. Gradually Mahäräja gets more parachutes and hangs them up in every room of the house creating an unusual effect. Ädi Deva: The Quaker House was a mess, so they cleaned it all up, painted the floors, and hung parachutes. People would come in there and be amazed. It was like the Arabian nights; all these tents in different rooms. Every room had a different colored floor which reflected onto the parachutes, which were gauzy white, and gave a glow of various hues. It was beautiful. They had a rip-roaring program going on. I remember going there on various occasions and they had a big feast and lots of people were coming, including one bhaktin Cookie—a real slick chick, a real foxy gal. She was the fall down of many a brahmacäré. She was too much. While Dwijahari goes out selling Spiritual Sky incense products during the day, Mahäräja still likes to do the high school programs. But he also does college engagements whenever possible. He has his long outline on varëäçrama-dharma, and he can lecture on the subject for two hours straight, practically with his eyes closed, to only four of five people sometimes. Whether there is one person, or one thousand persons, Viñëujana is always ready to preach, and he is a brilliant lecturer. Sometimes, he will bring a tape recorder along to record his talks so he can hear how he is presenting the subject matter. Chandrasekhar: I was sitting there listening to him play his lecture again. He was listening to it very intently, and as soon as it ended he pressed the stop button and went, “Bliss!” He loved hearing that lecture. I realized what was going on, that he was hearing Prabhupäda speak through him. 584

On Sundays after the feast is cooked, Viñëujana sends out Chandrasekhar to invite everybody in the neighborhood. Lots of people come. Right across the street is a big park where Mahäräja holds the program. He likes to sit and chant on the grass while devotees serve out the Sunday feast. The neighborhood is mostly Hispanic, and they just love Visnujana. They come in droves with their families and sit around listening to him chant as if he was the Savior. Among the guests are Mike Jack and family, who come every Sunday. Dwijahari is still bringing back big donations of bhoga, including sour cream, yogurt, and whipped cream, along with sacks of vegetables such as cabbages and potatoes. Although the temple is poor, Kåñëa supplies many tubs of dairy products that the grocery chains can no longer sell. Sometimes a little mold might be on top, but after scraping the mold off, devotees serve it out for breakfast. When Viñëujana Mahäräja sees the brahmacärés getting into more arguments, sometimes even using four-letter words, he cuts back on this program. “I don’t want my brahmacärés to turn into cream puffs. No more whipped cream or sour cream allowed for breakfast.” Therefore, at the Sunday feast there’s a big bin, full of dairy items that devotees pass out to the guests. “Here, please take it home.” Dwijahari: Viñëujana used to make sweet rice by continuously stirring it. We would take turns stirring, while the other read KÅÑËA book. He would serve the sweet rice with fresh diced strawberries and puris. Viñëujana Mahäräja told me he learned how to cook sabjis from Gargamuni. A Sunday did not go by without malpuras. We would take the feast in the park and serve malpuras. Whatever malpuras were left over, we would eat the rest of the week. He was always feeding me prasädam. On all his programs he distributed prasädam. That’s what Çréla Prabhupäda instructed, and that’s what he followed. In San Antonio I became aware of Viñëujana’s special abilities. We were in the kitchen once, and he said, “Some guests are coming; they’ll be at the door at any minute.” Sure enough the doorbell rang. Another time I was speaking to him about scripture, and a very sober 585

feeling came over me. Everything just began to flow. Later, he said he saw a white light come straight down on top of me. I knew he could see auras. Sometimes we had discussions about kundalini, chakras, and mystic powers, but he said these powers can hinder you. “A Kåñëa conscious person is just dedicated to the practice of devotional service, following regulative principles. He doesn’t have to make a separate endeavor; these things come automatically.” At this point Viñëujana is inspired to put his varëäçrama-dharma project into practice. Since the temple is located in a lower class neighborhood, Mahäräja wants to try it out on this level first. To apply the principle, he initiates a unique program—the block party festival. In San Antonio you can get permission from the city to close off a street from one corner to the other, giving you the whole street for your festival. All you need is the support of enough people on the block. Then the city will sanction the event and come on the scheduled day to close off the street. Mahäräja prints up a flyer and has the devotees go around pamphleting the streets and knocking on doors with the invitation, “We’re going to have a free festival on Sunday. We’ll have a big party with entertainment and a free feast, so we would like to have your support. It will be really nice.” When they find a block where enough people say, “OK,” then Viñëujana Mahäräja gets his permission from the city. On Sunday morning the street is closed off from corner to corner. His idea for the block party is to present a complete theistic exhibition, with slide show, drama, chanting and dancing, and, of course, a free feast. It will be mainly for the kids on the street, but anybody else in the area can take part as well. When Sunday arrives, Viñëujana leads kirtan up and down the block while devotees call people to come. His basic formula is to distribute leaflets explaining how to have a competition-less society. He preaches the doctrine of spiritual communism in its purest form, totally beyond any capitalistic comprehension. He believes that if everybody comes together to sing and chant their own name of God in whatever form and eat food together that is offered to the Lord, then the whole world will become 586

peaceful and happy. Mike Jack brings his family to help out, because he is always interested in Viñëujana’s programs. Ädi Deva: We did all the poster board displays for the block party. The bus was the centerpiece. We had a screen on the bus that you could fold down so you could have a slide show. We all made masks, and we did the Mrgari play with masks on, and Viñëujana Swami was the narrator. He would sit back with the harmonium and make all the rumbles and roars with the harmonium into the microphone. We had a crowd from blocks around watching the slide show and the play. Then we had a kirtan. They loved it. Jähnavä- devé däsé: We took a huge sheet, and he had me use oil crayon, and I made a gigantic saìkértana party with Lord Caitanya and Lord Nityananda. It was done with crayons, so the artistic craftsmanship was questionable, but it was really joyful. We had it on one whole side of the bus. We put on the play Mrgari the Hunter— Nanda Kishor, myself, and him, mainly. Of course, Viñëujana gave a lecture that was really nice. Then we distributed prasädam, and the poor people there were so grateful. A lot of people came, and we were pleased with the turnout. We had several of these block parties. Viñëujana continues his evening program of doing the laundry in the mood of serving the Vaiñëavas. Sometimes he will take someone over to the laundromat with him just for association. Late one night, Mahäräja asks Ädi Deva to accompany him to the laundromat to wash everybody’s clothes. They drive off in the big old bus with a huge pile of laundry. Ädi Deva: I don’t know how he did it, but the guy lived on two hours sleep. He never slept—he was always going. So we were in this laundromat, and the clothes are spinning around, and he had his beads around his neck and he was chanting japa, half asleep. I was trying to stay awake, pacing back and forth. Then he started preaching to people coming in. They were asking questions, and he was showing them BTGs. There was this little kid in a gas station across the street, and he kept following around this older man. And the man was a real macho, 587

heavy-duty kind of a guy. We both picked up on this. So Viñëujana turned to me and said, “Everybody has a leader. Everybody has a hero. They have somebody they have to look up to. It’s just human nature. Everybody has to look up to somebody. And this boy is looking up to this man. This is our relationship with the guru. This is our relationship with Kåñëa.” He just picked that out of the air and gave it to me. He did that a lot.

Sixteenth Wave – In the Presence of the Lord

The secret of success is to take refuge under the protection of the Supreme Lord. Without His sanction, nothing can be possible. Çrémad-Bhägavatam 1.10.5, Purport

San Francisco – December 1971 While Viñëujana is making devotees and opening centers in Texas, his alma mater has become the leading temple in pleasing Çréla Prabhupäda. San Francisco has been focusing on Prabhupäda’s instruction to distribute his books, and they have had unprecedented success. It began out of necessity. When the temple found itself short on funds after Ratha-yäträ, Keçava bought little wooden Buddhist begging bowls and sent the devotees out every day in dhotis collecting money on Powell and Market Streets. Everybody goes downtown with a begging bowl in one hand and a pack of incense in the other. They try to get as much as they can for a single stick of incense. Whatever donation they receive, they only give out one stick. In this way there is a big profit, but still not enough to cover the overhead. The temple is completely out of BTGs and won’t be able to get any until the next issue is printed. Of course, there are several wooden crates full of KÅÑËA books down in the basement, but everyone thinks that these books can only be sold at a 588

Sunday feast. It hasn’t occurred to anyone that Prabhupäda’s books can be sold on the street. Prabhupäda is disturbed that so much money has been spent to print the books in Japan but no one is distributing them. Something needs to be done. When a plea is circulated around the movement that Prabhupäda is distressed, Buddhimanta, Premarnava, and Visvareta get the idea to distribute the stored KÅÑËA books that are simply gathering dust. They decide to try and push these big books on the street and door to door, convinced that they can generate enough sales to cover the cost of printing. Early one morning they go out with some books to test their hypothesis. When they return that evening, after a successful day, they are more fired-up than ever. The next day they go out again and sell even more books. During maìgala-ärati, a few days later, Keçava has a deep realization. Feeling inspiration from Kåñëa he focuses on the book distribution during Bhägavatam class. “What we’re doing here with this KÅÑËA book distribution is unique; we are understanding Çréla Prabhupäda’s desire. It’s been revealed to me that we are going to be the temple that distributes the books. Prabhupäda is very unhappy, and there are financial problems in the movement, so this is the solution. We’re the first temple to understand Prabhupäda’s desire to have these big books distributed.” Everyone agrees to focus more on distributing the KÅÑËA books. Keçava has the vision that this is the way to please Prabhupäda as well as cover the temple overhead. He phones Karandhara in LA, and his elder brother also jumps on the bandwagon. When the stock of books begins to diminish, Keçava makes a big order from the BBT, and the Valencia Street temple quickly becomes crammed with cases of KÅÑËA books. In the ensuing days, the San Francisco devotees continue selling more KÅÑËA books. Before long, they are selling about ten books each, per day, which is completely unheard of. No one has ever done that before. Keçava increases the excitement by creating transcendental competitions between devotees. He is always trying to motivate the book distribution.

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All over the Bay area, devotees are distributing KÅÑËA books on the streets and door to door in dhotis. Buddhimanta goes out every day to Market Street in downtown San Francisco. Due to Buddhimanta’s enthusiasm to distribute Prabhupäda’s books, all the devotees in San Francisco catch the fever of book distribution. It quickly spreads to Los Angeles. A transcendental competition develops between San Francisco and Los Angeles. Who can distribute the most books? The brother team of Keçava and Karandhara takes over from Brahmänanda and Gargamuni in leading their temples to new victories in spreading Lord Caitanya’s mission. Yogesh Chandra gets completely caught up in the excitement and starts organizing saìkértana parties. San Francisco temple acquires an old school bus, outfits it for traveling book distribution, and soon the books are being distributed all over California. The party consists of Keçava, Buddhimanta, Bhutatma, Yogesh Chandra, Jämbavän, Premarnava, Ghostabihari, and Visvareta. The book distribution boom begins with these devotees going out on the streets of California. Yogesh Chandra and Buddhimanta have transcendental competitions to see who can distribute more books. These are the big inspirational devotees, the pioneers in setting the mood for introducing book distribution in the movement as a regular temple function. Just as saìkértana was established in San Francisco in 1968 when Tamal Kåñëa and Viñëujana took out their party to chant every day all over town, now also big book distribution is inaugurated in San Francisco, New Jagannath Puri. Jämbavän: Buddhimanta was probably one of the most enthusiastic devotees I can remember. Extremely enthusiastic. I remember him saying to me one time, “Even if you don’t feel enthusiastic, Jämbavän Prabhu, at least try to become enthusiastic, and then you will be enthusiastic.” That was Buddimanta’s philosophy. He was always enthused, always fired-up. He loved distributing Prabhupäda’s books. In the weeks before Christmas, the San Francisco devotees are selling more KÅÑËA books than ever before and making many devotees as a result. Keçava continues preaching about book distribution. “Simply we 590

make it our priority activity. All you have to do is want to do it, and then try as hard as you can. Everywhere we go, we carry BTGs and KÅÑËA books—on street saìkértana, door to door, to the laundromat, to the store, everywhere.” By personally distributing the books door-to-door in devotional clothing, devotees are able to extend Prabhupäda’s mercy to the public, while making spiritual advancement at the same time. Everyone is swept up in the transcendental excitement. Hearing the news, Prabhupäda is full of praise for Keçava’s leadership. I have been receiving so many reports about how my disciples of the San Francisco temple cannot be surpassed by anyone in distributing my books. Sometimes they are selling as many as 70 Kåñëa Books daily. So if this is true, then certainly when I return to the U.S. I must come and stay in your temple. By distributing my books profusely, you are giving me great encouragement to translate. And you are all helping me to fulfill the order which Guru Mahäräja gave me. So I am so much grateful to you, and I am sure Kåñëa will bless you a million times over, for doing this work. Letter to Kesava, January 1, 1972

Jayänanda tacks the letter up on the bulletin board next to the office door. He is so happy for Keçava that he is always glorifying him. “You’re the one who did this. You got the mercy.” Jayänanda and Keçava have such a saìkértana rasa that the whole temple becomes surcharged with their mood. Encouraged by Jayänanda, Keçava sends copies of the letter all over the movement. Prabhupäda keeps pushing the theme of the success of San Francisco’s book distribution in other letters that he sends around the ISKCON world. To the devotees in England he writes: The more we sell books, the more we advance in Kåñëa consciousness, and the more we help others to have solid information how they may take advantage of their human form of life and achieve the supreme perfection. So I want that you should now increase very greatly this selling of books and literatures… Çyämasundara informs me of your proposal for a traveling party for roving all over England and Wales, just like Kértanänanda is doing in America. I think this is a good proposal, and you may compose 591

many such nice songs for attracting the young people from villages and towns. I very much approve of such traveling SKP program. And if you are able to infiltrate into schools and colleges for introducing Kåñëa consciousness and selling our books, that is also very nice. Letter to Kulasekhara, January 10, 1972

Portland, Oregon – December 1971 The Portland devotees are busy organizing the Puspa Abhisheka Festival, which will be celebrated on New Year’s eve. Among the devotees helping with the organization are Dina Bandhu and Akuti, who had last seen Viñëujana Mahäräja when he was still at the tiny four-plex in San Antonio. They both feel that the festival will be a tremendous success if Viñëujana Swami comes to lead kirtan and lecture. Dänavér däsa is now the temple president, having moved up to Portland earlier in the year. In full agreement with Dina Bandhu, Dänavér at once calls Viñëujana in Texas. Mahäräja replies that he would love to come if Çréla Prabhupäda gives his sanction. Immediately Dänavér sends off a letter to Delhi. The reply is not long in coming. I am very pleased that you are making arrangements for the 1st ANNUAL PUSPABHISHEKA YATRA PARADE AND FESTIVAL, 1971, and if he is free to come, Viñëujana Swami may come to lead the kirtan and preaching. That is a good proposal. Kåñëa was just a toy in the hands of the gopés, so one day the gopés decided that we shall decorate Him. Puspabhisheka means a ceremony to decorate the Deity profusely with flowers, ornaments, cloths. After there should be lavish feasting and a procession through the streets, so that all the citizens should see how beautiful Kåñëa appears. Letter to Danavir, November 20, 1971

Because it is winter, the program will be held indoors at Portland State University. Dänavér has rented the auditorium for the evening with the idea that many students who live on campus will attend. He prints up and distributes flyers outside the hall for days in advance. Devotees arrive in Portland from all over the Northwest—Seattle, Vancouver, Victoria, and Edmonton—to help celebrate the festival. Viñëujana Mahäräja soon arrives, and taking full advantage of his 592

presence, everyone is eager to go out on saìkértana. Dänavér: We went out with him to distribute door to door and he had a very unique method. He would walk up to the door with both hands full. In one hand he’d have a poster hanging, and in the other hand he’d have books. When they answered the door, he would tell them about Kåñëa. That was his way of going door to door—selling posters and books. Jambavati devé däsé: A lot of devotees were there, and I had come down from Seattle. It was in the middle of winter and we couldn’t get any fresh flowers, so we stayed up all night making tissue paper flowers in different colors. We had a few real ones but the majority were made from tissue paper. We had a big ärati and offering to the Deities up on the stage in the auditorium. Viñëujana Mahäräja recognized me as the one he had preached to in LA. When he passed me in the temple he asked how I was doing and where I was serving. I was amazed that, even though he was a sannyäsé, he would still speak with me. I very much appreciated that he was friendly and he didn’t ignore me just because he took sannyäsa. For the night of the festival, twenty five-gallon barrels of prasädam are prepared. Unfortunately, only two guests come, even though devotees have distributed thousands of fliers. Undaunted, Viñëujana chants enthusiastically, circumambulating the room with a life-size painting of Lord Caitanya which he holds up on a long pole. All the devotees follow behind him like a train, chanting away with unbridled energy. Later, Viñëujana sits on stage with his harmonium, leading all the devotees in singing bhajans. Although the turnout is less than expected, everyone has a good time, and the younger devotees get the opportunity to associate with a senior Vaiñëava sannyäsé. Rädhä-Dämodara däsa: I gave Viñëujana a small bottle of Spiritual Sky oil, and he told me, “Once when I was just a big hippie, this was all I had to give to Çréla Prabhupäda—a couple of bottles of essential oil. It wasn’t Spiritual Sky. Later, I was told that Çréla Prabhupäda 593

used to keep the oils in a drawer in his room. Once in a while he would take them out of the drawer, open them up, and smell the fragrance. This is how Çréla Prabhupäda loves his devotees.”

Orlando, Florida – December 1971 The Road Show is leaving Tampa after an incident had almost disrupted the entire program. On the road out of Tampa there is a second disturbing incident. Rädhä-Dämodara’s bus breaks down, and Harikeça has to push it with the kitchen bus all the way to Orlando, a three-hour journey. It appears to some devotees that this is an omen from the Deities. The buses finally arrive at a large rambling old house next to a huge airplane hangar in the middle of vacant farm land where the party will stay for the next few weeks. The property belongs to a retired hypnotist and member of Mensa. The rest of that day, Rädhä-Dämodara sit outside on Their portable altar beside a beautiful little lake, as the Road Show mechanics fix Their bus. Silavati also sits outside all afternoon fanning Them and attending to Their needs, while Zubin sets up his tie dye tent, reserving a special place for the Deities. The owner is obviously very rich and allows the devotees to run free over the whole place. Våndävana Chandra utilizes the airplane hangar for drama rehearsals. The lake is just perfect for a morning bath. Everyone gathers for kirtan on the lawn beside the lake at evening. Mangalananda has his acoustic guitar and gets everybody to sing, while someone roasts corn on an open campfire. It is the Christmas season, and the devotees sing most of the well-known Christmas carol melodies, although the words are always Hare Kåñëa. Some devotees call home to wish their parents a Merry Christmas. At this juncture, Puñkara arrives from the ISKCON Press Art Department in Brooklyn, hoping to join the program. Kértanänanda immediately gives him the service of painting the three buses, inside and out. Puñkara gives the buses two coats of white paint with touches of lavender. Then he paints the Hare Kåñëa mantra in large letters all 594

around the vehicles on both sides, adding the symbols of Vishnu, and peacocks. The buses look very colorful. You know something is happening when these buses come to town. The Yogi Bhajan people in Orlando are friendly and come over during the week to help the devotees get things done. They also like to come on Sunday for prasädam. They are very favorable and helpful, but the good relations don’t last. One Sunday, Jamadagni gets unnecessarily heavy, and they feel insulted. As a result, they stop coming to visit. One afternoon, a woman across the lake sees smoke and calls the fire department. There are only two people in the house when the Fire Marshall bursts into Puñkara’s room while he is preaching to a visitor. The guest is shocked seeing the fire trucks and fire fighters, but Puñkara calmly quotes a çloka that one is not disturbed having passed through the forest of illusion, as the fire department runs amok all over the house. Rädhä-Dämodara are not present as They are out on saìkértana. They are generally out on saìkértana during the day. Harikeça and Mangalananda are still trying to work together on the music, but they’re at totally opposite ends of the musical spectrum. Harikeça likes doing jazzy stuff, while Mangalananda is writing straightahead pop songs with Jamadagni. They finally decide that they can’t work with Harikeça, who then complains to Kértanänanda Swami one evening. But Kértanänanda also prefers Mangalananda’s style; it is more accessible to college students. Besides the rift between the different styles of music, a much more serious event almost tore apart the whole Road Show program in Tampa, which sparked the move to Orlando. Although most of the devotees are seriously following Prabhupäda’s instructions, the artistic format inevitably attracts people who are not spiritually strong. A compromising situation was exposed, involving two weaker devotees who forgot their vows of celibacy. The incident was so distasteful that it provokes several people to abandon the show. The disturbance leaves a negative impression with the friends of Kåñëa who have been supporting the devotees. Zubin: The whole show went through some heavy changes. Certain 595

devotees in charge of certain areas turned out to be very neglectful, so they reshuffled the whole thing and went on again. At this point the energy seemed to be splitting, so I left and came back to New York. Kértanänanda Swami begged me to give him the tie-dye tent because he felt it was one of the integral parts of his show. It set the whole tone. So I aquiecsed and gave it to him, saying, “Well, remember, when I call you and I want it, you must promise to give it back to me.” He said, “No problem.” The remaining devotees are determined to carry on the preaching spirit, pledging to be more vigilant to avoid capricious connections. Before the turn of the New Year, a letter arrives from Prabhupäda, who has returned to India and is presently in New Delhi. He is accepting ten people for initiation; five for first initiation and five for second initiation. This will take some of the load off Silavati, who needs help taking care of the Deities. Prabhupäda warns the devotees to maintain the principles in order to remain situated on the transcendental platform. This traveling SKP in buses carrying tents is very encouraging. It should be continued all over the country. One thing is that all the students on the party must strictly follow the rules and regulations. Cleanliness is most essential, rising early, taking bath, etc. It is not that because we are traveling that we can neglect our routine work and become irregular in our habits. No, we must make every effort to remain regulated and clean. This is the solid basis for our work. When our routine work, like chanting, reading books, nice arati, Deity worship, etc., is very nice, then our preaching will have effect. That is the secret. Kindly push on with this traveling preaching party, distribute as many books as possible, and this will be the real contribution to Lord Caitanya’s Movement. Letter to Kirtanananda Maharaja, December 12, 1971

Despite so many creative and independent-minded people, along with spacey dancers and singers, Kértanänanda Swami is doing his best to maintain a regular temple schedule. Every morning he gives ÇrémadBhägavatam class outside by the lake. He knows that only a strong morning and evening program, strictly following Prabhupäda’s 596

instructions, will save devotees from making the kind of mistakes that forced them to leave Tampa. Although Bob and Aura are still asleep, their little boy Jude, climbs out of their bus to come and sit with the devotees for class. Kértanänanda Swami always says, “The reason they’re here is because of him.” Jude Shectman: They used to tell me that I would sit through ärati and session after session as a baby, soundless and motionless, and just listen. They said I took in a lot of information for being only two years old. “Somehow or other,” Kértanänanda says one day, “Viñëujana Mahäräja will join us.” Viñëujana Swami is so well known for his musical ability that Kértanänanda feels it would be much better for the program if he were leading. The devotees are mostly inexperienced young Vaiñëavas and he knows Viñëujana can transcendentalize their music. But there is always the back and forth argument whether rock music is good for the consciousness of the devotees. Should it be more kirtan and bhajans? How can we make the program more attractive to college students and keep it transcendental? How can we keep everyone in good consciousness so they don’t fall into mäyä? When Narada Muni mentions that he knows Viñëujana from LA, everyone pressures him to get in touch right away. Narada Muni and Kértanänanda open communication with Viñëujana, inviting him to come for a week just to see what they are doing and to give some advice. In the meantime, everyone goes out daily for street saìkértana and Rädhä-Dämodara always accompany them. Everyone knows that going out to chant is the best way to receive the Lord’s mercy. Mahämäyä devé däsé: I remember going out in the streets and getting tons of oranges donated. We always had a huge barrel full of orange juice, so you could just help yourself at any time. Our black neighbors were poor, but generous. They had orange and grapefruit trees, and they just gave them to us off their trees. While the bulk of devotees do street-chanting and BTG distribution, 597

Kértanänanda gives college classes. Mangalananda expands the concept with illustrated lectures. Kértanänanda begins the class in a normal way, speaking about karma, reincarnation, and how we all must die. Suddenly, Mangalananda walks into the room. “Nice place you got here. What’s going on?” Kértanänanda acknowledges him and explains the few philosophical points he has just made to the class. No one is yet aware that Mangalananda is part of the show. Mangalananda plays an inimical character who eventually starts taking off on the Swami with sarcastic remarks. When Kértanänanda explains about the time of death and the Yamadutas, Mangalananda begins to go a little crazy. “Okay everybody, get out of here. This place is mine. All mine.” At this point, two devotees enter the classroom dressed as Yamadutas. They look really ghoulish with pointed ears, as they grab Mangalananda and drag him forcibly from the room. The students don’t know what’s going on. Then Kértanänanda explains, “This is just like us. We come into the world with nothing. Nothing is ours yet we claim it’s ours. In this way we’re crazy, just like that man. And that’s why they carried him off.” The Road Show theater is also beginning to jell and becomes more focused. The whole nature of the performance is evolving, with more acting and a lot of philosophy in the presentation, along with light, mellow music. Mangalananda’s music is very airy, open, never heavy. Sometimes there’s a riff or two, but basically the style is light pop. The melodies are catchy and the English words very poetic, but they are light kirtan-oriented tunes. Rupa Vilas: I saw them later in Orlando, when they were wintering in Florida. At that point they did have Rädhä-Dämodara and they did perform regular plays. I remember going to a program where they rented a community center. They had a multimedia presentation with all kinds of slides and paintings of Kåñëa. At the same time they had music. Rädhä-Dämodara were on a swing, and hundreds of young people were coming forward to swing the Deities. It really began to gather momentum and was very exciting. If you heard the Road Show 598

was going to be somewhere, you wanted to be there, too. To keep the Road Show going as a creative troupe and to maintain it as a cohesive unit and potent preaching force, more aggressive marketing is needed. Kirtananada sends out Kulädri and Narada Muni with the instruction to start booking shows. Since they have no money, their presentation is simply a black and white leaflet and a few snapshots. As they also have no car, they hitchhike to Gainesville and stay with Amarendra at his temple..

Gainesville, Florida – January 1972 Another unfortunate incident abruptly ends rehearsals and cuts short the Road Show sojourn in Orlando. Jamadagni enters into a heated discussion with the owner of the house and ends up telling him that he will take birth as a cockroach in his next life because he is attached to his house. That’s the end of their stay there. Other unwholesome circumstances are causing discomfiture to some devotees. One by one, more of them begin to leave the Road Show after Orlando. Lambhodara: I left before Viñëujana Mahäräja came on board. A lot of it for me was a racial thing. There was a current of racism in those days, unfortunately. This was at the time of Vietnam, the counterculture, civil rights, and racism. I expected a certain degree of shelter in the movement from that, and didn’t get it. I had a real hard time with the racism. There was also a certain lack of love amongst the devotees. For me, it was a lot of stress. Nevertheless, the show must go on. The buses are on the road again, headed for Amarendra’s temple in Gainesville, where Çréla Prabhupäda had come six months earlier describing it as “this remote corner of the world, so far away from Çrédham Mayapur.” The remaining devotees are upset seeing their brothers and sisters leave out of displeasure. They realize they have to become more Kåñëa conscious. They carry on the program in the mood of service to Çréla 599

Prabhupäda. On the road up to Gainesville they vow not to make the same mistakes again. Silavati still complains when the Deities are tied up, but in the moving bus it is too dangerous to drive without securing Them. Mahämäyä devé däsé: When the bus was moving, Silavati would usually sit right in front of the Deities and guard Them. Even though the altar was tied and They were tied to the altar, there was always the chance They could fall. So she pretty much would be the one to watch the Deities. One time she had me sitting right in front of Them chanting, and the bus made a sudden stop. I reached out and grabbed Dämodara. They were fine, but I just wanted to touch the Deities. I was very attached. I felt like I knew Them because I had seen Them in the closet in Washington before They were installed. Kértanänanda Swami writes Prabhupäda to explain how the Deities are secured when traveling on the bus. He also recounts the latest developments, that they have been doing radio and TV shows, that they are getting paid to do college engagements and other programs, that the buses have all been nicely outfitted and painted, and how he had even approached the Mayor of Orlando and sold him a KÅÑËA book. Finally, Kértanänanda asks Prabhupäda if they can name the Deities. Everyone enjoys having Rädhä and Kåñëa on the bus. This is a major part of what the Road Show is about—having the Deities along and bringing Them places. The program is simple and direct. Whenever the buses are on the road, devotees like to make impromptu stops to perform saìkértana in the true spirit of “Every Town and Village.” RädhäDämodara generally accompany the devotees because They are also saìkértana Deities. This is unprecedented in scripture, but nothing is impossible for the Supreme Lord and His eternal consort. They are prepared to undergo the same difficulties as Their devotees in order to bestow Lord Caitanya’s mercy to the conditioned souls of America. Narada Muni: Prabhupäda wrote and said They were special Deities acting as Lord Caitanya and therefore we were able to travel with Them. There was some controversy initially because we were taking 600

Them in and out all the time. We had a mobile altar, but we used to carry the Deities from the bus when we’d go on the streets for chanting, or when we’d do engagements. We didn’t have a palanquin then. I had the good fortune of carrying Rädhäräëé all the time. It was very intimate. Rädhä-Dämodara always come out of Their temple—the bus—and go into the venues where the show is booked. Whenever there are programs, They also go because They are an integral part of the show. Therefore, They are always being transported back and forth, which is not only unusual but difficult, because They are so large. It’s not like carrying in six-inch Deities. They are large, heavy Deities, not the type meant for moving around, but this is a service that everyone wants to do—carry Kåñëa. Çrutakérti: I was one of the brahmanas, and there weren’t a lot back then. I didn’t do äratikas very often, but I did carry Them in and out. On one occasion, I was taking Kåñëa off His altar when something happened and He fell over. On the surface nothing happened that you could see, but obviously He fell over so it must have hurt. I was devastated. I was very young, sincere, and very crushed by this incident. I can remember crying the rest of the day, feeling that my Kåñëa consciousness was finished. Finally, I said to Kértanänanda Swami, “This is so terrible. How could it have happened? And how could I have done it? I have no Kåñëa consciousness.” “Well, it’s obvious by your reaction that you are Kåñëa’s devotee,” he said. “Otherwise, you wouldn’t be so concerned about it.” That gave me some relief, because I was basically a basket case about it. It was just due to a lack of consciousness on my part. It was very unusual, because They were not traveling Deities, but they were Deities traveling. That’s the role Kåñëa took after being in the closet for so long. He went out and preached. He was always there no matter what kind of show was going on. It was a nice setup, but it had its difficulties because of how heavy He was. After this incident, Çrutakérti loses his confidence to carry Kåñëa and 601

Harikeça is chosen to carry Kåñëa from now on. Harikeça: I used to carry Kåñëa all the time before there was a palanquin. He would lean against my shoulder and I would be walking Him to wherever He had to go. I was much stronger in those days. He was not light. Me and Silavati used to take care of the Deities. Those Deities were really special. They did all kinds of things with us to increase our faith. I was just completely happy. The standard was quite high. Prasädam was very good and opulent. They got Their offerings on time, except when we were on the road. Everybody loved the Deities, and They were very nicely taken care of by all the devotees. They really liked traveling, too. You could tell they liked it. They were smiling very much. The Gainesville temple is a small house right near the University of Florida, maintained by Amarendra and his wife, Gayatri. Behind the little house is a big empty church, which Amarendra rents, and that’s where the Road Show devotees stay when they arrive late one afternoon. Gadi däsa: The Road Show came to the temple with about thirty devotees, mostly from New Våndävana. They were all wearing ankle bells, if you can imagine that. I remember looking out the upstairs window and hearing all these ankle bells; chingy ching-ching-ching. The men were wearing them! We rented the church behind the temple for the programs. The Road Show put on their presentation with some acoustic guitars, an unusual kirtan, and plays. I remember a lot of tie-dye stuff, like for backdrops. It was the scene back then. The highlight of the show is the Fish play. Mahämäyä plays the wife, and different people are Maya’s agents, but Mangalananda is so good at being Maya’s agent that soon he plays all the characters, even the wife. He uses just the barest bit of costume to make the difference between characters, like a chef’s hat for the restaurant waiter. At this point, the play is at its best. Silavati doesn’t participate in the plays, but she has an exceptional voice and does a lot of singing. Someone arranges for a local 602

TV station to come and film the Fish play performed in the church, so Rädhä-Dämodara and the devotees are on TV again. Harikeça: I was the fish and Mangalananda was everything else. It was just the two of us. We had two guys in the back of a screen and they would do quick changes of clothes on him. So he would walk behind the screen in one dress and walk out with another dress. And I was the fish the whole time. There was no music during the play, it was just the two of us talking. The play was actually the funniest thing that had ever been produced in ISKCON history either before or after. It was so funny at one point Kértanänanda Swami fell off of his seat. He was on a little äsana where he’d given a lecture. This play was such a riot that he was holding his stomach laughing, and he fell right on the floor. He was rolling on the floor. It was so funny. The people in the audience were going completely bananas. They couldn’t control themselves. It was the funniest play. The troupe stays in Gainesville for two weeks—long enough for those who want to go with it to become very attached to the idea. For any devotee with musical inclinations, the idea of traveling, playing music, and putting on Kåñëa conscious presentations is very attractive. Gadi däsa is completely enthralled by the program, and he ends up leaving with the Road Show when the buses pull out of Gainesville heading north towards Tallahassee. A year has past since Brahmänanda Swami and Bhagavat däsa had first introduced Kåñëa consciousness there at the University. The Road Show doesn’t plan to stay in Talahassee very long because everyone is excited to reach New Orleans where Viñëujana Mahäräja is supposed to come to visit, and maybe even join! All the talk is about Viñëujana’s joining the party. The plan is to convince him to try it for a week, and then get him so involved that he will stay. Çrutakérti: I was an East Coast devotee and Viñëujana was a West Coast devotee, so our paths didn’t cross often. But I used to hear about him. His reputation was that he was very charismatic. He was 603

known to have the most wonderful kirtans and a beautiful voice. That’s what I knew of Viñëujana Swami, that he was a great devotee and his kirtans were fabulous. Mahämäyä devé däsé: Actually, the Road Show closed down the Tallahassee temple. I heard that Prabhupäda said, “Boil the milk,” that was the phrase they were using to concentrate on a few centers rather than a lot of little centers. A few days after we were there, it closed. First we devastated Tampa. We ruined their saìkértana with all of us going out everyday. We worked the University to the max and picked it to the bone, basically. Then we came to Gainesville and stole the temple commander, Gadi. We also took half their kitchen equipment—not on purpose. We used to cook feasts together and things would get merged. So we got a reputation for taking devotees and equipment. Driving West on Interstate 10, the Road Show buses cross the state line into Alabama, leaving Florida behind for good. But the memories of their stay remains etched in everyone’s mind. By organizing programs which received such a good response at various universities throughout central Florida, the Road Show experience helps to increase Kåñëa consciousness in the Sunshine State. This is a creative period in the lives of these individuals, who plant the seeds for the future RädhäDämodara saìkértana parties.

Mobile, Alabama – February 1972 Mobile is nestled on the Gulf of Mexico next to the Mississippi border at the southwestern tip of Alabama. As the Road Show motorcade drives along Interstate 10, Mangalananda is busy in the kitchen bus, cooking up his specialties—the Road Show staple diet. Because he is cooking on a moving bus, Mangalananda has to be very careful. Every day he serves out kichari, and breadsticks deep-fried in first class ghee. Mangalananda has a breadstick recipe that is out of this world, with three or four different flours, different spices and anise seeds. The amount of dough in just one of these breadsticks is 604

comparable to five or six chapatis. Because they are cooked in ghee, they are opulent and filling. Devotees sometimes eat eight, nine, even ten breadsticks. The kichari is equally wonderful with plenty of vegetables. As soon as they arrive in Mobile, the devotee caravan heads straight for the University of Alabama, keeping in sync with Prabhupäda’s desire to preach to the college-educated youth. Harikeça: We did a lot of dormitory preaching in Alabama. We went into the dorms selling magazines and preaching to the students. There was no problem for us whatsoever. They gave us the best reception of anybody. The students loved us. The teachers loved us. Everybody loved us. We never used to have a place to stay when we did our show, so my job was to find us a place—with four buses and about thirty devotees. I used to go into the Student Union at the universities, and I used to just stand there and look helpless. I was dressed like a devotee, just standing there. Within fifteen minutes someone would walk up to me and say, “What’s wrong? Do you need some help?” “Yeah.” “What?” “I need a place to stay with my friends.” “Well, sure. You can stay at my place.” I wouldn’t tell them there were four buses and thirty devotees. All of a sudden, we’d all show up. Some of us would stay in the house with the people, and the rest would be in the buses. In the morning we’d all be in the bathroom, and the people would go crazy. Even in remote Alabama where devotees have never been before, a devotee or two will show up out of nowhere, with aspirations to join the Road Show. Suresvara had crept away from New Våndävana to join the Road Show, only a few days after he received second initiation. He just hitchhiked away in the snow because he always had aspirations to be part of the show. Suresvara: I reached New Orleans first. At the temple were the PR 605

men—Toñaëa Kåñëa, Kulädri and Jamadagni. The four of us hitchhiked, in two separate teams, to where the Road Show was staying in Alabama. You can imagine hitchhiking in the south with shaved heads and dhotis. Jamadagni was composing songs while I was with him. It was just amazing stuff. I immediately got sick in Alabama. I was laid up in the bus for a week, but Mangalananda’s breadsticks and kichari revived me. He was great. After a week I left and went back to Pittsburgh. Later, I heard that Viñëujana had come from Texas and met the Road Show in New Orleans.

San Antonio Çréla Prabhupäda is encouraging the Road Show. He had requested Viñëujana Swami to join earlier, partly to fulfill his own dream many years ago while still in India. One of the reasons Rädhä-Dämodara are traveling is to fulfill that desire of Their pure devotee. The moving saìkértana party was programmed long, long ago, even when I was in India. When there was talk about preaching amongst our godbrothers, I used to say to my godbrothers that when I would begin preaching I shall take two trucks, one for saìkértana party and one for carrying requisites, and I would go from village to village throughout the whole world preaching Lord Caitanya’s message. Letter to Rupanuga, April 27, 1970

Since Rädhä-Dämodara have emerged from the closet, two amazing phenomena have taken place that will soon develop into regular ISKCON activities. The first is the beginning of traveling saìkértana parties to spread the mission beyond the local temple’s area of influence. The second is the sales of big books as the way to make devotees and maintain the centers. And not only in America is this taking place, but throughout the ISKCON world. In Canada, Gaurahari, out of Victoria, and Mahatma, out of Vancouver, have traveling saìkértana parties in vans, while San Francisco has its traveling bus. Not to be outdone, the Australian devotees in Sydney have converted a double decker bus with a temple 606

and kirtan facility on the bottom floor, in addition to a kitchen and sleeping facilities on the top floor. Many other temples begin sending out traveling parties after hearing about the success of the program. Although Viñëujana, Tamal Kåñëa, and Jayänanda originally had the first traveling saìkértana party, that example had never caught on. Obviously, Rädhä-Dämodara are inspiring everyone to travel and preach, and now Kåñëa däsa wants to start the program in Europe. You may organize your traveling party on the lines of a festival which moves from city to city, and if there is good field, a camp may be set up and you may carry on with our Hare Kåñëa Festival as long as there is good response. In this way, you may move from country to country as the weather permits. And you can equip yourselves to be completely self-sufficient—sleeping, cooking, everything. This program is very, very pleasing to me. Letter to Kåñëa dasa, November 30, 1971

Everyone in ISKCON is excited about the new traveling saìkértana parties, except the devotees in San Antonio temple. They are disheartened because they have heard the news that Kértanänanda Swami is coming to visit, with the intention of taking away their beloved Viñëujana. Çré Galim: I was temple president in Austin, but one day I was visiting San Antonio when Kértanänanda Swami called up and asked Viñëujana to join his bus party. Kértanänanda said that Prabhupäda had asked him to go back to New Våndävana, and he needed somebody to manage the Road Show. Viñëujana Mahäräja just burst out in laughter. “Well, I’ve got my own bus. We’re going to compete with you.” “That’s mäyä!” You could practically hear the vibration from Kértanänanda over the phone. “Prabhupäda wants me to go back to New Våndävana and you have to take over. You’re the only one.” So Viñëujana said, “Okay.” It wasn’t more than a week later he was gone. When Kértanänanda arrives in San Antonio with Toñaëa and Kulädri, they discuss the whole program with Viñëujana. Kértanänanda 607

takes a different approach, expressing his feeling that the show is missing a charismatic leader. “We need a man like you, Viñëujana Mahäräja. Come and join us for a week and see if you like it.” His strongest point, though, is that Prabhupäda has sanctioned Viñëujana’s participation. Kértanänanda Swami: I talked to him about joining, and he was quite agreeable to the idea. We had a great deal of admiration for each other, and I explained the great opportunity that Kåñëa was presenting to us in reaching college students. I showed him the opportunity that was wide open for him to help us, and how much he could increase our effectiveness. His impact, of course, was immediately to increase the effectiveness of our kirtan. He was a powerful kirtan man. He was also a charismatic speaker, especially with young audiences. He could project a very beautiful image. The meeting with Kértanänanda Swami convinces Viñëujana Mahäräja to join the program because Prabhupäda has already requested him to get involved. He agrees to meet Kértanänanda in Houston the next day, after informing the San Antonio devotees of the new arrangement. During Bhagavad-gétä class that evening, Viñëujana reveals his decision and Prabhupäda’s sanction. Ädi Deva: When he told everybody he was going to leave, boy, I tell you, everybody wanted to leave that minute to join the Road Show. But he wouldn’t let anybody, including Dwijahari, who was really upset. Jähnavä-devé däsé: We were just starting to get off the ground when Kértanänanda got permission from Çréla Prabhupäda for Viñëujana to join the Road Show. He convinced Viñëujana that our preaching program was subordinate to their preaching program. At that point, Viñëujana was defeated by Kértanänanda, evidently with the blessings of Çréla Prabhupäda. Of course, when he went our temple completely folded. The next morning Viñëujana leaves San Antonio after preparing a 608

feast for the devotees. As he drives off down the road, everyone keeps their vision focused on the vehicle with a tear in their eye and a sadness in their heart, until it disappears from view. In Houston, a rousing kirtan party is waiting to welcome Mahäräja. As one party laments, so does the other rejoice. In the temple room Visnujana sits before the devotees with Kértanänanda Swami, and they each give a talk—a double class. During lunch prasädam, Viñëujana has a chat with Dayal Chandra, who became a devotee at the first Houston temple on Gray Street. Dayal is an expert mechanic and has fixed Mahäräja’s Bhakti-Yoga-Mobile on many occasions. Viñëujana asks Dayal to also join the Road Show as a mechanic and driver. Kértanänanda at once sees the wisdom of this proposal and agrees, introducing, in his turn, Aja däsa, who will also be joining the program and traveling with them to New Orleans where the entire troupe is waiting. Aja: Gadi and I had musical backgrounds before we joined the movement. When Hridayänanda became temple president at Houston, he took me with him. Gadi called from Gainesville and said he had just joined the Road Show and had told Kértanänanda Swami about me. So Kértanänanda arranged with Hridayänanda for me to join. They had come for Viñëujana Swami, and there I was with the two Swamis. It was ecstasy, as you could imagine. After lunch, everyone jumps into Kértanänanda’s van. Kulädri pulls out of town and back onto Interstate 10 East. As they drive along, Kértanänanda, Toñaëa, and Kulädri excitedly tell Viñëujana about the Road Show program, and especially about their beautiful Deities.

New Orleans, Louisiana – February 1972 Kulädri drives all through the night. Just before dawn the next morning the van pulls into a rest area somewhere in Louisiana outside New Orleans, and there are the buses. Most of the devotees are already in the temple bus waiting for the two Mahäräjas to arrive. It’s all lit up and aglow, with only twenty minutes left before maìgala-ärati. 609

Gadi: We were on the bus anticipating his arrival, alongside the road at a rest area out in the bayou. (bi·you: A sluggish stream that meanders through lowlands, marshes, or plantation grounds) It was completely dark when I met Viñëujana. He had a big, wide çikhä, practically the whole back of his head, and it was long. I remember just seeing the back of his head, with this big çikhä outlined against the backdrop of a city way off in the distance creating some light. As they enter the bus, Viñëujana Swami is immediately attracted to how beautifully the temple has been fashioned. He sits down at the harmonium ready to lead maìgala-ärati before the Deities he has heard so much about. He has no idea that his life is about to take a dramatic turn. At the sound of the conch Viñëujana offers obeisances and hears the curtains being drawn. When he looks up to see the resplendent faces of Çré Çré Rädhä-Dämodara for the very first time he is stunned by Their beauty. For a moment, he is unable to utter a sound; as his eyes behold the exquisite forms of Their Lordships, his heart is captivated by Their merciful glance. Feeling the expectant gaze of the devotees in the bus, he regains his composure and begins chanting. Aja: I’ll never forget that moment, because it was the first time I had ever seen Deities. I’d only been in the movement about four months. It was a very crisp morning, and the atmosphere of the bus was created like a temple room. It was all wonderful. Dulal Chandra: When Viñëujana first came it was a transcendental experience. You actually knew he was a special devotee from the time he first walked onto the bus, led a little kirtan, and spoke a little. I immediately knew he was surcharged with spiritual energy. The transcendental position that he maintained in enthusing everyone in their service was paramount throughout the Road Show. During japa, a devotee hands Kértanänanda a letter that he picked up at the New Orleans temple. After reading the letter, Mahäräja excitedly gathers everyone together and reads it aloud. My dear Kértanänanda, Please accept my blessings. I beg to acknowledge receipt of your 610

letter dated January 2, 1972, and I am very very pleased to hear from you again and to hear that your roving party is having great success and opening many temples. Actually that is the process, traveling, preaching, taking opportunity wherever Kåñëa offers it and leaving behind solid centers where propaganda will continue to go on nicely. You are doing very good work and I am very much pleased upon you for such sincere effort. Your program of speaking in colleges and other places and getting paid is very much liked by me; in this way, try to penetrate every school and college and introduce our books profusely. You are taking advantage of every opportunity for spreading Kåñëa consciousness by speaking on radio, attending engagements, etc. That is the method recommended by my Guru Mahäräja—now you are practically demonstrating this fact with good results. So go on like this, you have all of Kåñëa’s blessings. It is very nice that even the Mayor was convinced by you to buy our KÅÑËA book. That is a very good sign. Yes, you may name your naughty boy Rädhä-Dämodara because He is always being tied-up with ropes. Hoping this will meet you in good health and happy mood. Your ever well-wisher, A.C. Bhaktivedanta Swami Letter to Kirtanananda January 20, 1972

All the devotees are stunned with ecstasy. Rädhä-Dämodara! We’re traveling with Rädhä-Dämodara. Taking turns, Kértanänanda Swami and then Viñëujana Swami relate the pastimes of Mother Yaçodä with her naughty child Dämodara, whom she tied with ropes of love after she caught Him stealing butter. The conch interrupts the talk, and Viñëujana Mahäräja again leads a kirtan for the beautiful RädhäDämodara Deities that have already captured his heart. The kirtan goes on and on, as Mahäräja is overcome by waves of rapturous feelings. None of the devotees have ever experienced kirtan like this. The Road Show has never been as blissful as today! After the morning program, Viñëujana has a reunion with Silavati. He hasn’t seen her since his brahmacäré days in LA. They speak mostly about the Deities. Viñëujana can see how beautifully Silavati is taking care of Rädhä-Dämodara and expresses his appreciation for her service. The buses are getting ready to pull out of the rest area when, all of a 611

sudden, their discussion is interrupted by Harikeça, who comes with ropes to tie down the Deities. Viñëujana is shocked to see Rädhä-Dämodara being bound like fugitives. “Why are you allowing them to tie Rädhä and Kåñëa with rope?” he asks Silavati incredulously. “I’ve been telling them for months,” Silavati explains, “but nobody listens to me. They don’t understand.” Silavati points out that the ropes protect Them from falling when the bus is on the road. But she voices her objection that she also doesn’t like to see Rädhä and Kåñëa tied, and has disagreed with this policy from the beginning. Unfortunately, she explains, nobody has taken her seriously. After tying the Deities securely, Harikeça gets into the driver’s seat and starts up the engine for the drive into New Orleans. Viñëujana promises Silavati that he will build a much better facility for the Deities so that They won’t have to be bound up. After all, Kåñëa is the King and Rädhäräëé is the Queen! How can Their servants tie Them up?! Devotees always called New Orleans the fourth mode of material nature, because the city is such a dangerous place to live, with one of the highest murder rates in the world. It was under Spanish and French flags before Thomas Jefferson’s bold action in negotiating, without consulting Congress, the Louisiana Purchase from Napoleon in 1803 for fifteen million dollars. The purchase doubled the size of America, and marked the end of Napoleon’s plans for a colonial empire. Today the architecture is still predominantly a Spanish and French mix, and most of the streets have French names. Viñëujana Swami leads the devotees on saìkértana through the streets of the French Quarter, where the tourists throng. Later in the afternoon, he slips away with Kértanänanda Swami in the Chevy van to pick up hardware supplies. Viñëujana wants to build a new altar for Rädhä-Dämodara, and Kértanänanda Swami gives his full backing and support. The two Swamis decide they will spend the night outside New Orleans, as the temple is simply too small to support four busloads of 612

devotees and all the vehicles. Besides, there are engagements booked in Thibadeaux, deep in the bayou country south of New Orleans. Kértanänanda is eager to have Viñëujana and Aja see the Road Show perform so that they can offer suggestions for improvement. Now that Viñëujana is on board, Kértanänanda wants to engage him as fully as possible so that he will stay. Aja was previously a writer of drama and music, so Kértanänanda hopes for a more sophisticated presentation. He gives them a free hand to do whatever they see fit. Viñëujana Swami already has ideas for the show as well as a plan to better facilitate RädhäDämodara. As the caravan leaves the city precincts and heads out on the open road, the atmosphere immediately becomes more peaceful. The motorcade soon pulls off the Interstate onto a country road, heading south into bayou country. With evening advancing, the sky is ablaze with crimson clouds, as the sun takes a majestic bow before exiting the western horizon. Puñkara: We were traveling and it was just about sunset, so I was looking out at the trees and said, “God, it’s a nice landscape, isn’t it?” Viñëujana answered, “Yes, but just think how these trees are suffering.” He said it with great understanding that the trees are suffering in their tree bodies. That gave me a different angle on trees. With Kértanänanda Mahäräja and Viñëujana Mahäräja on the Road Show, I was thinking, “This is great. We have the only two Swamis in America!” I said, “I remember you from ‘68. You were giving this lecture why you moved into the temple, because you realized you were living amongst saints.” “I still say that. I’m living amongst saints.” He was a blissful guy. As dusk begins to cover the surrounding countryside with a blanket of darkness, there is no rest area in sight. Harikeça leads the convoy as the driver of Rädhä-Dämodara’s temple bus. All of a sudden he spies an open field just ahead, on the right side of the road. As dusk is already upon them, he decides that this will do just fine for the night. He pulls Rädhä-Dämodara’s bus off the road and onto the grass, without realizing 613

the earth is damp and soft. Immediately, the tires sink into the fine, silty soil, that quickly becomes wet, sticky mud—Louisiana gumbo. Harikeça: Somewhere on the road we had no place to stay. So I pulled off into a field on a back road somewhere in Louisiana and then got stuck. I was trying to move the bus out by rocking the bus, but then I blew out the transmission. The bus was stuck right there in the middle of the field, and everybody was really mad at me. I really was a fool. That was the Deity bus, and They were stuck in the middle of this field just off the side of the road. That was serious. I really blew it. The Road Show mechanics determine that they won’t be able to assess the damage until daylight. Nothing can be done at the moment except to settle in for the night and have the regular evening program. In the morning, the austerities of being in a swamp begin to manifest. The bus’s transmission is completely blown and the temple bus will not be going anywhere until the damage is repaired. Rädhä Kanta, who is the new keyboard master as well as a master mechanic, heads off to the nearest town in the ashram bus to get winches and spare parts. It will take three days to pull out the whole transmission in the swamp and put it all back together again. While the mechanics fit the new transmission on the temple bus, they also decide that the temple bus should have a new driver. At night, local rednecks drive by shooting off guns and throwing things at the devotees. During the day they continue to drive by, racing their engines and creating a disturbance. The devotees are not inconvenienced by the situation, however, as there is much work to be done. The prasädam remains wonderful, although it is always the same— breadsticks and kichari. Harikeça: That’s when we were taking bath with cups of water in a field on the side of the road. We all used to get a paper cup of water. You’d put your wash cloth in the cup of water and then you’d rub it all over you and that’s all the water you’d get for taking a bath. Somebody went and got a transmission and fixed it. We were there a long time. That’s probably where Viñëujana got his bad opinion of 614

me. I was responsible for that because I ruined the transmission. After I ruined the Deity bus, I was finished. Undaunted, Viñëujana Mahäräja takes advantage of the opportunity to do a little fixing of his own. While Rädhä-Dämodara’s bus is being repaired, Viñëujana Swami builds a new portable altar that will secure Rädhä-Dämodara when They are traveling as well as double as a palanquin for transporting Them in and out of the bus for saìkértana. The small base of the Deities is fitted into a larger base on the altar that is locked in by a brass interlocking system. For traveling, the base of the altar is screwed down onto the floor of the bus so that nothing can happen to Them. The new system works so nicely that Rädhä-Dämodara no longer need to be tied down with ropes. This is Viñëujana Mahäräja’s first service for Rädhä-Dämodara. Mahämäyä devé däsé: Viñëujana was spontaneously attracted to the Deities. The first thing he did was spend all of his time making a new altar for Rädhä-Dämodara. It was a much more stable and nicer arrangement for the Deities. Silavati had a lot of respect for Viñëujana. She’d tell me stories about him from LA days. She used to tell me how the whole week would be centered around the Sunday feast. It was total absorption in their Sunday feast. She didn’t let many people get close to her, but eventually she opened up to me. We can understand that the rope-tying pastime, which only lasted a few months, was simply Rädhä-Dämodara’s lila in order to manifest who They really were, which was revealed through Çréla Prabhupäda’s letter. Without this pastime, how would we have known who They were? Some devotees believe that Çré Çré Rädhä-Dämodara have descended directly from Goloka Våndävana to take part in the lélä of fulfilling Lord Caitanya’s prophecy, by traveling Themselves to every town and village. Everyone is so pleased with Viñëujana and his service to the Deities. Meanwhile, Mahäräja remains busy revising the show with Aja and making suggestions to improve the overall presentation. Viñëujana and Aja realize that the show doesn’t have a theme and is somewhat of a disjointed concept, more along the lines of a cabaret with folky songs, skits in between, and ending up with a kirtan. Viñëujana Mahäräja has 615

brought all his props from San Antonio, so he introduces the Mrgari play first, which the devotees pantomime to his narration. Mahämäyä devé däsé: He had these masks that were made out of sheet metal, much larger than a person’s head, with a stick to hold them in front of our faces. They were flat and similar to the masks used in old Greek plays. We would shake them to make an eerie wobbling noise. I remember practicing this play somewhere on the road. Toñaëa Kåñëa: He was perfect for not having a show, because he didn’t need a show. He was used to doing street theater. He literally had a bag full of all kinds of props. He was completely spontaneous and directed everyone like some kind of a mime show in which the director is telling the person what to do, and everybody would watch because the guy was mesmerizing. From the very first moment, Viñëujana has become completely and overwhelmingly absorbed in Rädhä-Dämodara and now wants to organize the entire show around Them. He is an excellent musician, and Kértanänanda gives him full rein to bring the show up to the highest standard. Mangalananda: All of a sudden Viñëujana was there. He was a motivating guy, and he was going to make a show out of this. He and Aja wanted to transform this into something else. At that time Harikeça was very upset, emotionally, about this. He felt a real tearing apart of what was going on. He had a loyalty to Kértanänanda Swami, and he felt that something was amiss. All this was going over my head. I think it was about where loyalties should be. He was an emotional person in that sense. Meanwhile, Viñëujana arranges a photo session. He has the kitchen bus and the ashram bus form a “V” on dry ground and directs devotees to lay out the tie-dye tent between the buses. On top of the tent covering he arranges the troupe with musicians holding their instruments for a few promotional shots. Mahämäyä and Bob hold the Mrgari masks and Aura folds her palms with Jude in her lap. A beautiful madras is spread 616

over speaker cabinets behind the devotees on top of which sit Çré Çré Rädhä-Dämodara. Two devotees flank the Deities and hold up the lifesize painting of Lord Caitanya that Viñëujana has brought with him. Mahäräja gets everyone into a kirtan as the photos are snapped.

Thibadeaux, Louisiana – February 1972 Louisiana’s Cajun (gumbo: A soup or stew thickened with okra pods jambalaya: A Creole dish consisting of rice cooked with shrimp, oysters, ham, or chicken and seasoned with spices and herbs. chitterlings: The small intestines of pigs, especially when cooked and eaten as food), often pronounced “chitlins.” This is another world in the Deep South, where no one has ever seen a devotee before in his life. The Creole men in undershirts, who speak a patois peculiar to this region, are mostly Southern racists, born and bred with their fathers’ ancient prejudices. Some of them are alligator hunters. The whole area is redneck territory, but Kulädri and Toñaëa present their PR package undeterred, always shaved up and wearing dhotis. They can’t even imagine wearing karmé clothes. Highlighting the slide show and vegetarian feast, they sell the package to colleges and clubs. The strategy is to do college classes around the show. Kulädri, Toñaëa, and Narada Muni go into departments, such as Theology or Philosophy, and arrange a lecture for Kértanänanda Swami, thus getting college classes along with a concert performance. It’s a good concept, allowing them to promote the concert, which is always the finale, through the classes. The college engagement in Thibadeaux is almost a “Catch-22.” Although the devotees are booked to perform, there is no parking available for the buses. Toñaëa questions the college student who has signed the contract. “What am I going to do? It’s all city property around here. There’s no place to park on the school’s property.” “No problem. I’ll call up the Mayor. The Mayor and I are in the same fraternity.” On the basis that the Mayor is in the same fraternity, the buses get a place to park. Toñaëa is beginning to understand the South. 617

With Viñëujana’s presence, the show now begins with a more transcendental opening. Kértanänanda Swami sits on stage strumming the tamboura and chanting the Isopanisad prayers. The students become immersed in the transcendental sound vibration. Then Kértanänanda gives his opening talk. “Everybody should just sit, relax, and listen to the sound. Let it enter your ears and into your heart. Leave all your worries behind and just get in tune with what is going on within you.” He expresses the mood of the moment for college youth, even down in the bayou. The next engagement is a big concert in a theater with Zubin’s tiedye tent on the stage. Kértanänanda Swami is the transcendental philosopher preacher, while Viñëujana Swami is the charismatic program director, organizing the music and getting everybody to do their part. He is also involved in the performance and sings individual songs. Kulädri: Viñëujana was on the harmonium and the Deities were on stage. At one point he got the whole audience to pay obeisances to Rädhä-Dämodara. The way he put it, “Now I want everyone to get way down low. Now get down.” And everybody got down on their knees. It was like a transcendental experience for them to get down and pay homage to the transcendental forms of Rädhä-Dämodara. Viñëujana just talked them into doing this during a song with the harmonium. The place was full, so there might have been a thousand people there. When he got on the harmonium and started singing and preaching, it was magical. That event in Thibadeaux really typified it. Dulal Chandra: Viñëujana had this soliloquy regarding one’s eternal relationship with Kåñëa and the transcendental nature of Våndävana. I can remember this particular engagement where he went on about Våndävana and the glories of Rädhä and Kåñëa. Through his elegant speech he brought the complete audience to the point where they all offered obeisances. Of course, the devotees offered obeisances, but all the people who came to this engagement also got down and physically offered obeisances to the Deities after he gave this description of one’s eternal relationship with Kåñëa. It was quite amazing to see that he had that much potency, that on initial contact one would pay 618

obeisances. Viñëujana and Aja want to turn the present show into a rock opera, with a story-line and songs that present Kåñëa consciousness in a popular medium. This is the right time for a rock opera as “Jesus Christ Superstar,” “Godspell,” and “Tommy” are having worldwide success. The show is renamed “First Transcendental Exposition.” Viñëujana’s vision is to have a transcendental, multi-media extravaganza for the senses, with drama, music, songs, a light show, and a slide show, where devotees can simultaneously explain the philosophy of Kåñëa consciousness and distribute books, magazines, and prasädam. When the promotional photos are processed, everyone agrees on the best shot. Toñaëa convinces Kértanänanda to give $100 to print leaflets and, using the photo and new name, runs off small black and white glossy posters. At the bottom he leaves an empty space for the time, date, and place of each engagement. Devotees can now tack up the posters all over a town to publicize each performance.

Homa, Louisiana In a town further down the bayou, the show is booked into an old movie theater. Toñaëa visits the Mayor and gets permission to do street saìkértana and sell books and magazines on Sunday. The Saturday night program is a huge success, as the Road Show is the biggest thing to come to town in quite a while. They are billed on the marquee: First Transcendental Rock Opera. Narada Muni: We had a slide show with the music, and RädhäDämodara were on stage. The slide show would go on with a big kirtan after the show. A couple of hundred kids came, and they were highly receptive, because I remember sitting around for hours and hours just preaching to people afterwards. The next day, as the musicians and actors work out new ideas with Viñëujana and Aja, the other devotees go into town for saìkértana. They divide into two groups. One party will go downtown to chant, and the 619

other will go to the shopping mall in the suburbs to distribute BTGs. Harikeça: They left us in town, myself, Çrutakérti, and a few others. We were on the street, chanting. We came down the street and made a turn where there was a park. All of a sudden, a sheriff’s car drives up and the sheriff gets out and started cursing at us. “What the hell is going on here?” Çrutakérti: We were on the street, and it was very simple, just chanting and passing out BTGs. But they didn’t appreciate our presence there at all. We were very bizarre, and this was a small town in the South. They said we didn’t have a permit to do what we were doing. Kulädri: We were at a shopping mall and the manager came out, and it was almost a fist fight. He almost took a swing at Kértanänanda Swami, so there was almost a big fight right in the parking lot. He called the police and we got thrown in jail. Narada Muni: Unbeknown to us, they had arrested the kirtan party for disturbing the peace. Apparently, the police were scouring the area to see if there were any more Hare Kåñëas around, and they found us at the mall and took us to jail, too. The devotees who have been arrested sit in jail feeling gloomy. It’s Sunday, so they are all lamenting that they will miss the Sunday feast. They don’t know what to do. There is nothing to eat, nothing to drink, and they refuse to accept anything offered by the police. Someone mentions having read that the Deity can appear in stone, in wood, in paint, and also in the mind. Kértanänanda Swami recalls the story of the brähmaëa who offered sweet rice within his mind and how he had actually burned his finger when testing to see if it was hot enough. Another devotee remembers Prabhupäda saying that if you perform an activity within your mind, even if you don’t actually do it, you still get the benefit. “Let’s cook a Sunday feast in our mind and offer it to Rädhä620

Dämodara,” someone says. “We can also have Tulasi Puja and an ärati for Rädhä-Dämodara before the feast is served out,” someone else suggests. So in their cell everyone decides to cook the Sunday feast. Before long the whole Sunday program is agreed on, with everyone talking excitedly about the preparations they want to cook. Without delay they get busy washing all the veggies, cutting them up, and bringing them to the stoves for cooking. Everything is acted out almost like a charade. The guards watching the devotees think that this is getting weirder and weirder. Kulädri: We cooked a feast for Rädhä-Dämodara in our minds, and everybody was talking about their preps. It was pretty transcendental. We described how we dressed the Deities, who was going to cook, what they were cooking, and how they were cooking. We did the whole Sunday feast in our minds. Narada Muni: That was a wonderful experience, because I was the püjäré. We cooked up a big feast, and I did the offering. When we started kirtan that drove the cops absolutely crazy. After kirtan, all the devotees sit down in a row as Çrutakérti serves out the feast. As they enjoy the prasädam, Kértanänanda Mahäräja comments, “This is the only feast I’ve ever been to where every prep has turned out perfectly, and there is plenty for everybody. We even have something left over for the guards.” The guards are agog; shaven heads and robes, and now they’re actually eating this imaginary food! At this point, Çrutakérti comes over to offer prasädam to the guards, “Would you like a plate?” Meanwhile, the devotees looking after Rädhä-Dämodara on the bus are concerned that nobody has returned for the Sunday feast. Mahämäyä devé däsé: At about four o’clock devotees were still missing, and one of them was Kértanänanda Swami. I remember we were parked in front of a lawyer’s office. We went and asked them if we could use their bathroom, and we all took showers in there. All of 621

a sudden, the sheriff arrives and tells us, “You got four minutes, and I mean four minutes, to get out of town.” We had to get out of town fast and we didn’t know if he had already sent the rest of our men out too. So I had to go back into the lawyer’s office and get Aura out of there. Viñëujana, Silavati, and I were on the temple bus and Rädhä Kanta was the driver. Bob and Aura’s bus was also there. As the two buses drive out of town, Viñëujana is not sure if the sheriff is letting them go or setting them up for something else. “It was so nice all day and now this. I wonder if they’re trying to drive us out to ambush us out of town? Maybe a couple of deputy sheriffs will be waiting for us somewhere.” Silavati is upset by the incident. “Oh my. The Ku Klux Klan is really big around here. What are we going to do? What if they do something to Rädhä-Dämodara?” She is worried about what they will do if anything happens to the Deities. Nobody knows what is going to happen, and what will be the result? “After all, it’s our duty to protect the Deities. What are we, just a few devotees, against a bunch of these southern rednecks?” Aja: I wasn’t one of the devotees that went to jail. We were saying, “Where did they go? What happened?” They disappeared. Sometimes buses would get lost from one another. We had a very large caravan going down the road, and sometimes we’d lose each other on these country roads. Miraculously, and this always struck me with wonder, we’d always find each other. I never knew how it happened. I would think that we were totally lost, and then somehow or other we would find each other again. Toñaëa Kåñëa: I had gotten permission from the Mayor that they could do book distribution and saìkértana. It was all lined up. The next thing I know, I got news that Kértanänanda Swami, and everybody, was in jail. I didn’t know where the Deities were. I never got so far as to go into the jail, but I went to the sheriff’s office in the middle of the night. 622

“What’s going on? I’ve got permission from the Mayor.” The deputy said in a drawl with his feet up on the desk, “Yup. The sheriff and the Mayor, they don’t get along.” The Mayor wasn’t enough, so I contacted a lawyer from New Orleans, and they got out. When the devotees are finally released, one of the deputies remarks to Kulädri, “Yer lucky ya didn’t get hung. Y’all are in the wrong place.” He is friendly enough, but he lets the devotees know that, “Y’all are as welcome as a black man in Mississippi. Ah don’ know what you guys are, but y’all just betta get yerself outta here. If yer sane, just get outta here.” The police warn them to get out of town, and never return. There are no more shows booked anyway, so they just leave. Toñaëa Kåñëa: We had these buses painted up with flowers and Hare Kåñëa mantra on the side, so the town police did not like it. This was “Easy Rider” country. In one town every cop car in the county was following behind the buses. Finally, we thought it would be better to keep going. There were occasions when they would say, “There’s the county line. Just get on the other side of it.” As the promoter I used to hitchhike throughout the whole South, where my bead bag was summarily inspected many a time.

New Orleans – March 1972 St. Mary’s Dominican on St. Charles Avenue is a Catholic women’s college run by the nuns. The girls come from wealthy upper middle class families from the ritzy uptown sections of New Orleans. Tonight, a special co-educational program is held in the auditorium for the students and their guests. Everyone is highly receptive to the performance. After the play, Viñëujana gives a talk that is so all-encompassing it completely enters everybody’s heart. He is so convincing that every person in the audience can understand that they are not the body. His goal is to get them to chant Hare Kåñëa. They had been very uptight to begin with, but now they are completely under the sway of Viñëujana Swami. After preaching to them, Viñëujana displays a transcendental 623

attribute by engaging the audience in chanting Hare Kåñëa and offering obeisances to Rädhä-Dämodara. He makes a simple request. “OK, I want everyone to say this transcendental sound vibration. Repeat after me.” Narada Muni: I’ve never seen—in all my years in ISKCON— anything comparable. Viñëujana Mahäräja had this prayer to RädhäDämodara, a prayer of submission and service. It was so mystical. He had two hundred people walk up to the Deities, fold their hands, and repeat after him. “My dear Lord Çré Çré Rädhä-Dämodara. I am Your eternal servant. Please make me dance as You like...” It was this real far-out mystical prayer, and they all said it. They were just completely enamored by the beauty of Rädhä-Dämodara. Two hundred people standing there with their hands folded—it was really a display of some mystical potency. Gadi: He got them so involved in it, that at the end he described what it is to actually bow down and pay obeisances to God. And they all bowed down and paid obeisances to Rädhä-Dämodara. It was astonishing. Viñëujana would engage everybody by getting them to say Hare Kåñëa and pay obeisances. They didn’t know what they were saying, but he had that potency to get them to respond and participate. During the day, the New Orleans devotees go out for saìkértana in the surrounding residential areas to chant and distribute BTGs. The Road Show devotees accompany them and Viñëujana leads out the chanting party in the streets. Many people come out of their houses wondering, “What is this noise?” As they come out, devotees distribute magazines to them. Viñëujana also leads a saìkértana party to the French Quarter, but there is too much belligerence from intoxicated people who always hang around the area. The next concert is at a New Orleans hippie hangout, your basic bar with a dance floor and a stage. Toñaëa and Kulädri are becoming expert at selling the show.

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Kulädri: We were now selling it as a Rock Opera. I remember going into these places and trying to sell the show for $1,500, using George Harrison’s name—dropping it every chance we had—and having tapes of music. Willie Purple’s was a regular bar with flashing lights and a dance floor. “It’s a transcendental Rock Opera. George Harrison has listened to our tapes. It’s different, you know.” They thought we were weird, but in 1972 it was in to be weird. I’d go to the newspapers to get some advertising. We always sent press packages ahead of time, “They’re coming to town.” It was not a normal regulated temple program. It was austere, but it was fun. Before the engagement a controversy develops whether the Deities should be on stage in a bar. But Viñëujana is adamant that RädhäDämodara are part of the show and people should be allowed to have darshan. “Kåñëa goes everywhere to spread this movement.” Mahäräja knows how to talk to hippies, and he wants to engage them in the ancient rite of bhakti-yoga. Mangalananda: So Rädhä-Dämodara were brought in. We had people out there sitting at tables and at the bar. We did our songs and a kirtan, and then Viñëujana spoke. I’ll never forget this. “We’re going to make an offering to the Lord of the Universe. We’re giving our food back to Him, so we’re making this offering. Please bow your heads...” The way he described it; he’s so dramatic. I remember seeing these guys at the bar with their beers in their hand, bowing their heads. After the offering and the kirtan, we passed out the prasädam, and they were really going for it. These were pious people in their own way—they took the prasädam and loved it. The hippie thing was happening, so a lot of people pretty much accepted us. That’s why we could be there and not shock anybody. Anything goes. Toñaëa Kåñëa: Rädhä-Dämodara got a whole Friday night crowd under Viñëujana’s sway—his hypnotic way of preaching—and he got everybody to bow down to Them—in a bar. Viñëujana Mahäräja and Kértanänanda Swami are a very intimate 625

team. Viñëujana has a submissive attitude in his relationship with Kértanänanda, and the devotees are inspired to see someone as well known and charismatic as Viñëujana Swami place himself in a humble position. He always sees Kértanänanda as a senior godbrother, and that mood of respect makes things work really well on the party. The two Swamis have their individual styles, yet together they are a good combination. Whenever they give class, no matter what subject they are talking about, Kértanänanda always comes back to Bhagavadgétä, while Viñëujana always comes back to Nectar of Devotion. News of the successful traveling party in America soon reaches the ears of the devotees traveling and preaching with Çréla Prabhupäda in India. Yamunä devé däsé: We were in London doing the Beatles thing, and then we toured clubs in France, Germany, and Amsterdam. So we knew what it was like to do clubs. Later, we heard that Viñëujana was doing clubs too, and getting people to chant. So there was an immediate feeling back and forth that we were doing similar things. There was a feeling of connection to him from that. Then we heard stories of him really changing people’s lives and developing tremendous charisma—all the things that I had remembered about him. I thought he was evolving in Kåñëa consciousness.

Seventeenth Wave – Over my Dead Body

Discharge of Kåñëa consciousness is our primary objective, and all other relationships should be faithful to this principle. Letter to Nandarani, October 8, 1967

Houston, Texas – March 1972 The Houston temple, originally opened by Viñëujana Swami in 626

December 1970, has now moved to a bigger facility, an old house on Hawthorne Avenue, and is managed by Hridayänanda and his wife, Anaìga-maïjaré. The temple room is a large open space with lots of light from windows that face the street. The big bedrooms upstairs are now ashrams, so everyone can live in the temple. The Road Show caravan has arrived, and the buses are parked beside the house on a strip of land belonging to the temple. Rädhä-Dämodara are placed on the altar, which is a special treat for the Houston devotees, who normally worship a picture of Panca Tattva. With all the new people, the temple triples in size. Living in a temple environment affords the traveling devotees the luxury of catching up on the latest news. Prabhupäda has been in India since last October. After leaving New York in July, he spent five weeks in London and four weeks in Kenya before landing in Bombay on the morning of October 20. He has subsequently acquired large plots of land in Våndävana and Bombay and just recently has performed foundation stone-laying ceremonies in preparation for the start of construction of two major temples. In addition to the two rooms and veranda he has occupied at Rädhä-Dämodara Temple since 1962, Prabhupäda has now been offered eight more rooms by the temple sevaits. Excited about the preaching opportunities in India, Prabhupäda has requested Karandhara to send fifty more devotees to India by the end of March. As Prabhupäda launches his construction of major temples throughout India, his inexperienced disciples have to put aside all personal considerations and take up the responsibility of financial, legal, and organizational problems in a country whose language and traditions they are only just beginning to grasp. Being a pioneer preacher for the developing Indian mission is not an easy service for these young Western devotees who are accustomed to the modern conveniences of the West. But their determination and enthusiasm to carry on under difficult conditions is nourished by the personal example of His Divine Grace. Çréla Prabhupäda enlivens his youthful followers by encouraging them in their service, and reporting how the movement is expanding on every continent worldwide. In Calcutta, Tamal Kåñëa Goswami is overjoyed to once again 627

associate with his spiritual master. Tamal is eager to hear all the news from America and especially any information concerning his old friend Viñëujana Swami. Prabhupäda is just as eager to reveal his affectionate feelings for Viñëujana so he shares a personal experience. Tamal Kåñëa Goswami: Viñëujana’s association was special. It was not just my experience. Even Çréla Prabhupäda had appreciated his gandharva-like nature. Prabhupäda related how he had become absorbed in hearing the celestial voice of Viñëujana coming from the temple room in Los Angeles. Then the next morning, upon returning from his walk, he had heard another kirtan led by Viñëujana. Prabhupäda said he thought, “I am walking in Vaikuëöha, I am walking in Vaikuëöha, I am walking in Vaikuëöha.” Although traveling with the Road Show has its own hardships, still every day brings a new adventure, and a new opportunity to preach the benefits of a life sanctified through devotional service to God. After months of living in the confined quarters of a school bus, everybody is glad to spend some time at the Houston temple, where they have the space to write and rehearse their new Rock Opera. They also have room to relax. Puñkara: One night I was trying to take rest, but Viñëujana kept laughing. I asked him why, since we were all trying to take rest. He said, “I can’t help it. Every time I think of this story, I always crack up.” He told me that one time in LA, Tamal Kåñëa and Gargamuni had a mock initiation at a party and they initiated this guy with the name Mudha Godas. Every time he thought of that he would just roar with laughter. I didn’t stay long on the Road Show because Viñëujana told me I should go back to the Art Department at ISKCON Press. “I don’t know why you’re traveling with us. This is not good.” Viñëujana Swami, Aja, and Gadi are developing a concept for a more organized show, an actual drama with a theme and a plot. They have taken the Fish play idea and expanded it into a larger production, with a character called the Jester, played by Aja. The Jester is an extravagant 628

character, an outlandish hippie with frizzy red hair who will “get the mercy” and be taken to Goloka Våndävana. Toñaëa Kåñëa and Kulädri are solidly behind the Rock Opera idea. They keep busy booking college engagements, radio and TV interviews. Although everybody is busy writing and rehearsing the new material, they still go out daily with Rädhä-Dämodara for saìkértana. At the fancy indoor malls, Viñëujana Mahäräja leads the chanting with a tiny harmonium that Kértanänanda Swami has given him. He wears it strapped over his shoulder as he chants away, rapt in the ecstasy of the Holy Name, while Kértanänanda distributes books with some of the brahmacärés. Hridayänanda: I would go out with them for street kirtan and I was just amazed by Viñëujana Mahäräja’s ability as a kirtan leader. I was very anxious just to serve the two sannyäsés. Every morning I would go over and serve prasäda to Kértanänanda Swami and Viñëujana Mahäräja. I wanted to associate with the sannyäsés. By that association with sannyäsés, I got a taste for that type of lifestyle, so my gåhastha life was ruined. Anaìga-maïjaré devé däsé: Viñëujana knew Silavati from years before, and she was older. When she would get down from the bus, he would always give her his hand to help her down. He really saw her as mother. At the same time with the younger ladies he hardly talked to anyone unless it was about service. One time he was sitting on the bus alone, and his daëòa was in the corner. Hridayänanda walked in to talk to him and I followed behind. While they were talking, the daëòa was beginning to fall and I was right there, so I went to catch it so it wouldn’t fall on the ground. Viñëujana yelled, “Don’t touch it.” Then Hridayänanda grabbed it and put it back. I thought, “Wow, he’s so serious about sannyäsa.” I was embarrassed, but I respected it. He wasn’t really angry, but he was firm. Viñëujana loved Rädhä-Dämodara. He was totally dependent, just wanting to take care of Them and make sure everything was nice for Them. They looked young and happy and satisfied under his care. 629

They were incredible because Kåñëa was such a lovely color, like a real silvery blue. Silavati also loved Them and was very seriously engaged in serving Them. She and Viñëujana had a very respectful, special relationship. He was always such a gentleman. They were like old souls together serving the Deities. The news quickly spreads to the surrounding temples that Viñëujana Swami is staying in Houston. Some of the Texas devotees promptly leave their service to take shelter of his association. Since the local GBC man had given the instruction to close the San Antonio temple, these devotees don’t feel any particular allegiance to anyone except Viñëujana Mahäräja. Chandrasekhar: When the San Antonio temple disbanded I went to Austin to be with Prahladananda. But I just couldn’t stay because I was thinking of Mahäräja all the time. I was very attached because he was my whole life at that time. There was no question that he was like my guru. He shaved me up and he was teaching me every day, all day long. So after a couple of weeks I told Prahladananda, “I’m so sorry, but I’ve really got to go.” I hitched to Houston, and Mahäräja was happy to see me. He didn’t say go back to Austin. When I saw Rädhä-Dämodara, I started crying immediately. This was the first time I’d seen Rädhä-Kåñëa mürtis. It was very special, and I was excited to have this honor. It was like hearing Mahäräja chant for the first time. I joined them as a book distributor and one of the players. I felt like I was the luckiest person on earth and it was the happiest time of my life. Kértanänanda Swami goes back and forth to New Våndävana periodically, to keep things running smoothly. As a result, one day Viñëujana Swami has to be at two preaching engagements at the same time. Mahäräja asks Gadi to take his place for the TV interview. “Here, take my daëòa. You’ll be me. They don’t know what I look like,” Mahäräja says, handing over his sannyäsa dhoti and daëòa. So for one hour, Gadi becomes Viñëujana Mahäräja, wearing his sannyäsa garments and carrying his daëòa. The fifteen-minute interview at the TV studio goes fine, although Gadi feels a little foolish 630

impersonating Viñëujana Swami. People are curious about the shaved up young monks, and the host just asks basic questions. Back at the temple, devotees watching the show burst into laughter when the announcer introduces Viñëujana Swami and it’s Gadi instead. One day Silavati comes looking for Harikeça. Some of the Deities’ paint has been coming off because she bathes Them directly oftentimes. So now she has a special service that she wants Harikeça to perform. Harikeça: Silavati asked me to paint the Deities. I had never painted anything in my life, what to speak of Deities, but I was handy with this and that. Besides, she trusted me—so I had to paint the Deities. I got together some oil paints, and we set aside one day when I was going to paint. As I would paint the Deities she would look and go, “No, that’s not right.” Then I’d have to wipe off all the paint and paint Them again. Then she’d say. “No. That’s still not right.” This went on the whole day, and it wasn’t until seven o’clock that I finally got what she wanted. She was the püjäré and the senior devotee, very motherly, but very official. As the Road Show becomes more of a preaching vehicle with a professional looking presentation, Kértanänanda and Viñëujana begin to see the program’s promise. Toñaëa Kåñëa and Kulädri are putting together a good presentation package and have become expert sales agents. They have learned how to advertise the show to pull in an audience and have already booked a venue called The Omni, where people have dinner and watch theater. Since Harikeça hasn’t worked out musically, the Swamis decide that he should actually join the advance PR team. Kértanänanda Swami calls them in to explain the plan. “You guys have to go on the road and just basically stay ahead of us. We want to keep you ahead so we can keep working. I want a calendar full of engagements. All the colleges have a budget for entertainment and sometimes book six months in advance. I want you to go up north and book for the fall, when all the colleges are going to have their big concerts. You are the official bookers, so you go ahead, get up to these 631

places and start booking, now. Go do it.” Bob and Aura donate their old Pontiac convertible, which is hardly worth anything because the roof has been completely ripped off. Kértanänanda hands his PR team the keys to the white convertible, plus five dollars for gas to get them started. Kulädri and Toñaëa are happy to at least have a vehicle, even with the top completely gone, since up to this point they have always had to hitchhike everywhere. “Tonight’s outdoor concert at the University is your last here in Houston,” Kértanänanda continues briefing the team. “You should leave for Atlanta tomorrow, right after breakfast. The three of you have to be there to set everything up for a big Lord Caitanya festival, because we’re going to be the main attraction.” “What?” Kulädri gives a funny look. “We already celebrated Caitanya Mahäprabhu’s appearance two weeks ago!” “Right. But Balavanta got permission from Prabhupäda to have it on April 15,” Kértanänanda explains, “because he wanted to hold it in a big park to attract a lot more people than will ever come to the temple. So Prabhupäda said okay. Any more questions?” Kulädri shrugs his shoulders, and the meeting is over. The PR team gets ready to leave for Atlanta, but there is no budget for expenses. They will still have to go out and beg to raise the necessary capital to do their service. The University concert is Harikeça’s last performance with the show. He is already in Atlanta when the show performs at the Omni. The Omni is a Houston dinner theater where the Road Show has been booked as a Rock Opera. This will be the first presentation of the new show. The venue is large and prestigious. The set is Govardhana Hill, with a platform on top of the hill for Rädhä-Dämodara. Another place is set aside for churning butter under a desire tree that has different fruits growing on it. The set is decorated with lots of flowers everywhere and a cow here and there to make it look like the spiritual world. Viñëujana Swami is constantly organizing everything, going here and there, instructing devotees to act as if they are in the spiritual world. 632

Anaìga-maïjaré devé däsé: One girl and I were twirling a sari around as if it was the Viraja river, and everyone who came through the admissions gate had to cross over. We explained, “This is the river of desire, and your desire has to become pure.” Viñëujana created such an atmosphere that it was the spiritual world and I got so caught up in it. It was Viñëujana’s enthusiasm, purity, and mood, that he so wanted everybody to taste the spiritual love for Kåñëa, that you couldn’t help but taste it. We were pretending to churn butter, and some girls were dancing like gopés. It was wild, but intense. All of a sudden, Viñëujana jumped up on a platform, presenting himself very grandly. “Residents of the spiritual world, gather here.” Everyone came running, and I just followed. “There’s an emergency,” he said, and I actually believed it. I got completely caught up in it. “There’s an emergency. We need devotees to go to the material world. People are in great anxiety on the earth planet. Who will volunteer to help?” So Silavati and a few other devotees in the drama stood up. “We’ll go.” And that’s how the show started. Everybody was caught up in being in the spiritual world, and all of a sudden there was an emergency. We just backed off stage and sat down to watch. The Jester character is in trouble like a fish out of water. Devotees try to help him realize that there is no happiness in the material world. The Jester is depicted as trying to enjoy in various ways, through wealth, women, drugs—this and that. But he fails to find any fulfillment and becomes frustrated. The band sings all the songs, so it isn’t really a Rock Opera in the sense that the characters are only acting. They have dialogue but they don’t sing. At this stage of the production, the band is still singing and the actors acting.

In early April, with spring flowers lavishly blooming, the Road Show buses pull out of Houston, heading back East toward Atlanta. Several Texas devotees have joined the show, including Ädi Deva and Ishan, 633

who is a good trumpet player. Raghunätha’s dream to be with Viñëujana Swami finally comes true as he also joins the crew as driver of the ashram bus. Along the way, the buses frequently stop to do a little saìkértana and purify a town. Ädi Deva: I remember stopping in Birmingham, Alabama. We pulled into a gas station, where the entire Road Show troupe and all the buses were going to stay the night. It was so weird because we had the lights on in the bus and we were having a kirtan inside, and when we looked out all we could see were these white eyes. There were these little black kids all around that bus, and they were just in awe. It was like we had landed from another planet. Before evening, the buses usually park at roadside rest areas for the overnight stay. The men sleep in the ashram bus, which is also an equipment bus. It is impossible to stand up because there is a false floor under which all the books and magazines as well as the stage equipment are stored. So devotees can only sit or crawl on their hands and knees on this bus. Outside the kitchen bus are two spigots coming out from the water tank, one on either side, and that’s where everybody gets their water to bathe. In the early morning, Viñëujana is always the first one up, taking the ice cold water and dumping it over his head by the side of the bus for his morning shower. All the brahmacärés follow suit, dumping ice cold water over their heads, using cut-off plastic milk jugs for loöäs. The cold water makes bathing an austerity for all. There are less women on the party, and they sleep in the back of the kitchen bus behind the water tank. It is partitioned off, making it completely separate and completely private. There are four bunk beds and four women, so they each have their own little space. They fill their gallon jugs with water from the spigot on the side of the bus where they take their bath. The women have their side of the bus and the men have the other side. All the devotees are very strict and very chaste, and no one makes the mistake of being on the wrong side of the bus. Everybody knows which side is which, and there are no difficulties and no “accidents.” 634

As everyone gets ready for maìgala-ärati, Viñëujana and Kértanänanda are already up and chanting japa on the bus, sometimes sitting in front of the altar or circumambulating the temple room. Out on the road, maìgala-ärati is very special. Because there is no electricity, the ärati is performed by candle light. Everybody is eager to finish their shower and get into the temple bus to get as close to the Deities as possible. Maìgala-ärati by candle light is so sweet with RädhäDämodara! Silavati is the ideal püjäré and very dedicated to the service of RädhäDämodara. When the curtains close, she personally takes care of Them, but sometimes Viñëujana and Kértanänanda want to be on the altar. They like to work together, with one dressing Rädhäräëé and the other dressing Kåñëa. After greeting the Deities, the two Swamis give a nectarean Bhägavatam class with Kértanänanda sitting on one side of the altar and Viñëujana on the other. Kértanänanda speaks for five minutes and then Viñëujana takes over for another five, each giving a different perspective on the verse. Raghunätha: They complimented each other so well. Kértanänanda was wiser, he knew more, but Viñëujana was more inspirational, he did more. Viñëujana would often tell us that Kåñëa’s pastimes are just like a great Road Show. Kåñëa is going from planet to planet, and in our next life we will also travel from planet to planet in the higher planetary systems, preaching and having kirtan. We used to have roaring kirtans that Viñëujana would lead with his arms upraised, dancing back and forth. The whole bus would rock. If you were outside you would think the bus was alive.

Atlanta – April 15, 1972 In the spring, Atlanta is ablaze with cherry blossoms in full bloom, especially in the park where Lord Caitanya’s festival is being held. This is the first time that a big festival is being organized in Piedmont Park, and the local devotees are excited that it features the transcendental Rock Opera. Devotees from all over the East Coast and the South 635

attend the two-day event. Çrédhara däsa: We all went up from Gainesville for Lord Caitanya’s spring festival. The Road Show buses showed up late, which was not unusual for Road Show buses. When they finally pulled up at the temple, everybody ran out and piled into the buses. There was Viñëujana leading kirtan with Mangalananda playing a tiny harmonium. Viñëujana was doing amazing things with the mådaìga, such as moving one finger against the bottom head of the drum for one sound and using his knuckles on the high end, to get a different sound. There was a mystical mood that was also devotional. I immediately said to myself, “This is for me. I’m going to get on this party.” I wanted to join the Road Show and get to associate with Viñëujana Swami. Those were my goals. I already knew Kértanänanda Swami, and he liked me and wanted me to join up. The two most powerful devotees of ISKCON at the time were both in this thing together. All the devotees from Miami and New Orleans have also come. Upon seeing the quality of Viñëujana Mahäräja’s devotional service and kirtan, their own devotional commitment doubles or even quadruples. The local chanting party always goes downtown for saìkértana, but when Viñëujana goes out with them, the kirtans go to a different dimension entirely. His Bhägavatam classes are also appreciated as much as his chanting. At noon on Saturday, Lord Caitanya’s Spring Parade begins. Devotees march down Peachtree Street with the three buses, a swan float, and a huge papier-mâché figure of Lord Caitanya that towers into the air. Rädhä-Dämodara are carried on Their palanquin by four brähmaëas, behind the kirtan party led by Viñëujana Swami. Right after the start of the parade one of Lord Caitanya’s arms begins to fall. Murti däsa quickly grabs the arm at the elbow and walks underneath the arm, holding it up for the entire parade. Unfortunately, the streets are empty. With such a wonderful parade going by, the empty streets, devoid of people watching, appear desolate. But the devotees 636

remember that Lord Caitanya and Rädhä-Dämodara are present, and therefore, everybody in the spiritual world is watching. The procession ends in Piedmont Park. Many small tents have been set up at the festival site next to the bandstand. The ladies have also sewn together a larger tent, using pieces of red, yellow, and blue silk fabric. It gives the impression and feeling of a circus tent, although much smaller. Beside this tent is a large geodesic dome. Viñëujana Mahäräja had wanted a geodesic dome that could be easily set up to create a specific environment. Harikeça and Kulädri, both handymen themselves, have put the dome together from lightweight aluminum pipe that they had purchased at a reduced price and had cut to length. After they pinch the ends and drill holes, it becomes easy for anybody to bolt it up and take it down effortlessly. Ädi Deva and Raghunätha hang a white parachute over the dome, which towers into the sky, and the facility is used to serve out prasädam. The park is filled with crowds of hippies and all kinds of people coming by to see the festival site. Prasädam distribution is an essential part of the Road Show program and a popular attraction. Murti däsa: The show was beautiful. Rädhä-Dämodara were on Their altar, with Silavati taking care of Them. The buses were immaculate. They were hand-painted white, with purple detail and purple mahä-mantra painted on them. The Road Show went everywhere with the Deities to preach to people and get them to join the movement. It was very powerful. Kértanänanda Swami had everybody really looking good, all neat and clean. They looked beautiful because their Kåñëa consciousness was so intense and so high. Everything was immaculately clean, very Kåñëa conscious, and highly organized. Kértanänanda Swami was just as fired up as Viñëujana Mahäräja at that point. They were such great souls. The Road Show devotees perform their entire repertoire, including the new Rock Opera. Between the skits, the band plays Mangalananda’s songs, which are now becoming popular throughout ISKCON. The favorites are: “You’re not that Body,” “Lord Caitanya’s Moon is Rising,” and “O Govinda, Within my Heart.” 637

The concept of guru is introduced in the show, and Kértanänanda Swami gives a basic lecture about karma and reincarnation. During Mahäräja’s talk, Aja comes on stage dressed as a hippie and gets into an argument with Kértanänanda. This is the opening of the new Rock Opera. The Jester begins heckling Kértanänanda during his lecture, which turns into a debate between the Swami and the hippie. The audience doesn’t know that the show has already begun until the music starts. Viñëujana Swami plays the devotee in the show. The whole concept of the Rock Opera is centered around Rädhä-Dämodara, who are always on stage, and that’s what makes it so wonderful for devotees. Rupa Vilas: We were amazed by the whole thing by now. It was a very potent presentation of Kåñëa consciousness. It was the ’60s mood, very psychedelic and far-out in the way it was presented, but very attractive, with the Deities being so prominently a part of the presentation. All the people actually got a chance to swing Rädhä and Kåñëa. Viñëujana had tremendous kirtans with his harmonium. Then there were the plays, and incredible prasädam. At one point, Viñëujana got the whole crowd to bow down to Rädhä-Dämodara. I can’t remember what he said, but it seemed so perfectly natural and everybody did it. He had a lot of potency, and it seemed like he could just make a suggestion and people would listen.. The light shows were spectacular. It was an incredible mix of stuff that was pulsing to the music. They weren’t just showing ISKCON paintings but also pictures from India. It was the transcendental version of the Avalon program in San Francisco when Prabhupäda appeared with the Grateful Dead. The young people who came out of that concert were talking to us, “Wow, this is incredible. I want to do this.” It had a very enlivening effect on these people, because they really became interested. A book table was set up and people were buying. Nanda Kishor: They did that song, “Hey Wait.” This was at the climax of the play, and Aja’s character, the Jester, was being preached to by the devotees, and he sang this song:

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“Hey wait, I’ve given out my love before, I’ve given everything a try. But happiness is nowhere to be found, please don’t offer me a lie. You say you’ve found a perfect lover, you say you’ve found a perfect friend. But how can I be sure, I’ve got no time to spare, and I couldn’t bear to be let down again.” Then Silavati came in with her great vibrato. She had such a great voice, and she came in with this beautiful, vibrant kirtan, a Jeanette MacDonald (American actress and singer of the 1940s) type of soprano, “Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare...” to the evening ärati melody. It was tremendous. What a climax. I saw two hippies look at each other while this scene was going on with Silavati singing. They shook hands and one said, “Yeah, this is it, man.” That was the conclusion they drew. Aja elaborated on the misery of material existence, and that was the climax of the whole thing, and it really worked. When I saw those hippies’ reaction, that’s when I wanted to be a part of this. They were just so convinced. The festival lasts all day long. Rädhä-Dämodara are up on the stage, the center of everything, receiving ärati and bhoga regularly. Viñëujana sits beside Them when he gives a short talk about the meaning of the festival. Mahäräja is already a legend in ISKCON, and many stories have been circulating about his austerities and his qualities, some of them exaggerated. Brahmacärés are very impressed with his presence and demeanor, while others are interested in the fact that this is what an advanced devotee is like. But Mahäräja is not concerned whether one is a senior devotee or a new bhakta, he is friendly and encouraging to all. Amogha-lila: Viñëujana Swami’s singing was so heavenly. My group of devotees were completely captivated by him. It was still the hippie era and a lot of people came. Quite a few came to the temple. The RädhäDämodara Deities were very, very sweet. There was a mood about Them because They were traveling. It was a much more intimate, freer mood of dealing with Them. I was very impressed by Kértanänanda, actually. I had several questions because I had come from a Christian background. My father 639

and grandfather were both ministers, and I had some questions about the Bible and the relationship of Jehovah to Kåñëa or to Lord Brahma that nobody could answer, but Kértanänanda satisfied me. Charudesna: The devotees involved with the Road Show were advanced, and their presentation of Kåñëa consciousness was very unique. I was very much attracted and I really enjoyed it. It was a new thing introducing rock ’n’ roll and some devotees felt it was a devéation. There was a controversy and some devotees weren’t able to appreciate the presentation. The devotee that most impressed me, of all the devotees that I ever met, was Viñëujana Swami. His charisma, his mood, his mannerisms, everything about him was very attractive. When I met him, it was just overwhelming. It was one of my nicest experiences in Kåñëa consciousness. He had a tremendous effect on me. His mood and his energy level was so high, and he was so vibrant. He had so many wonderful qualities. In his classes he stressed renunciation and utilizing all of your potential in Kåñëa’s service. Anything can be used to please Kåñëa if it is authorized by the spiritual master. As a result of the festival, Kåñëa consciousness peaks in Atlanta, and many new people join the movement. Sankirtan also begins to really take off, so this festival is a major event for the temple. After the festival, the Road Show devotees go out every day to chant. One of the popular Atlanta saìkértana spots is Atlanta Underground, a section of downtown Atlanta that is under street level. It was previously a train station, until someone got the bright idea to convert the place into a string of night clubs. It was initially popular in the mid ’60s and through the ’70s as the place in Atlanta for night life. Eventually, most of the clubs became strip joints, and the crowds got seedier and seedier, until the city finally shut it down due to the high crime rate. But in 1972, during its heyday, Atlanta Underground is the top saìkértana spot. Chandrasekhar: We used to have these fantastic kirtans at Atlanta Underground, where the acoustics were great and the mådaìga sounded just like thunder. Mahäräja’s hands would dance on the 640

mådaìga. It was an amazing kirtan because all the sound was locked in right where you were. There were tons of devotees, and all the people around there were stunned to see those kirtans. Toñaëa and Kulädri book the Rock Opera at the Front Page, Atlanta Underground. But this is not an acceptable club like Willie Purple’s, which was a more down-to-earth bar. Atlanta Underground is too uppity, and the Front Page is a snobby bar. The people who frequent it are not young people or working class people, but establishment people, mostly thirty-something. When they walk in and sit down, they don’t know how to deal with the Rock Opera. There’s a dance floor and these people have come to dance, but the devotees are not playing dance music or anything like it. Rather, this is a show that you sit down and watch. The Front Page audience has a hard time relating to the lyrics and the music. Some people sit and watch for a while, but most of them get up and leave. Although the show is booked into the club for a week, after the first night the owner pays the devotees just to leave. The engagement turns out to be a disaster for everyone. After the failed club date, the Road Show leaders decide to go up to Boston where they can do colleges. Before the buses get out on the road, Viñëujana humbly requests Raghunätha to go back to Dallas. “They are short of people in Texas, and you’re a good devotee. I have so many other people here who are weaker devotees, who will be staying with me, and they can help with a lot of things that I need to do here. So you please go back to Texas and preach.” But Raghunätha resists. “Mahäräja, please let me stay with you. I just want to stay with you. That’s what brahmacäré life is all about, to travel and preach with advanced sannyäsé devotees. If I can do this my entire life, I would want nothing more.” But Viñëujana is adamant. For Raghunätha, it is the greatest paradox of his life. All he wants is to stay in Viñëujana’s association, but Mahäräja is always pushing him away. When he finally accepts Mahäräja’s instruction, Viñëujana says, “Yes,” and smiles the kind of smile that a devotee gets when he is really happy. “Yes, that is the 641

spiritual master.” Raghunätha is accepting his word like the word of Çréla Prabhupäda. In this way, Viñëujana teaches him to accept the order of his spiritual master, coming through the chain of authority. Even though Raghunätha doesn’t want to leave, he agrees to return to Dallas at Viñëujana’s request. Meanwhile, the PR men are now up North. Every hundred miles or so, they have to pull off the freeway and hit up the four gas stations at an interchange. “Can you give us two dollars worth of gas? We’re monks and we don’t have any money.” They have panhandled their way north, from Houston to Atlanta to New York. Just outside Washington, DC, a huge storm roars in unannounced, leaving cars strewn along the highway. All of a sudden, it’s freezing cold. Kulädri pulls the car over, and the three devotees frantically arrange some sort of roof for the topless convertible, which has nothing for shelter but the ribs. They tie three saffron dhotis together and attach it to the ribs making a saffron roof that billows in the wind. As they drive off, Toñaëa and Kulädri huddle in the front against the heater, while Harikeça is in the back, under all the sleeping bags. Late that evening they show up in their converted convertible at the Washington, DC, temple on Q street, Dupont Circle. Because the Road Show is an odd entity, most temple presidents have their reservations. Playing rock ’n’ roll is considered over the top. But the Road Show is based on Kértanänanda’s relationship with Prabhupäda, who is encouraging him. The program is starting to get big, starting to have some good results, and Prabhupäda is excited about it. Because Toñaëa Kåñëa and the temple president, Dämodara, are friends, the PR devotees are greeted with some appreciation. After thawing out and spending a cozy night in the brahmacäré ashram, the PR men enjoy a good morning program. During breakfast, Dämodara takes Toñaëa aside for a private talk. They have known each other a long time and previously served together in Washington. The big news is that Prabhupäda has disbanded the GBC! Dämodara shows Toñaëa two letters that Prabhupäda has sent out to every temple.

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MEMO TO ALL ISKCON TEMPLE PRESIDENTS: 8 April, 1972 I beg to inform you that recently some of the Governing Body Commission members held a meeting at New York on 25th through 28th March, 1972, and they have sent me a big, big minutes, duplicated for my consideration and approval, but in the meantime they have decided some appointments without consulting me. One of the items which struck me very much is as follows: “Atreya Rishi das was selected to be the Secretary for GBC and receive all correspondence, including monthly reports.” I never appointed Atreya Rishi member of the GBC, and I do not know how he can be appointed Secretary to GBC without my sanction. “He was also appointed to be on the Management Committee with Karandhara for the purpose of supervising ISKCON business and implementing the decisions reached by GBC.” This has very much disturbed me. Çréman Atreya Rishi das may be very expert, but without my say he has been given so much power and this has upset my brain. I also understand that immediate actions are going to take place even prior to my permission, and that, also, “without divulging to the devotees(!)” I do not follow exactly what is the motive of the so-called GBC meeting, therefore I have sent the telegram which you will find attached herewith, and I have received the replies as well. Under these circumstances, I AUTHORIZE YOU TO DISREGARD FOR THE TIME BEING ANY DECISION FROM THE GBC MEN UNTIL MY FURTHER INSTRUCTION. You manage your affairs peacefully and independently, and try to improve the spiritual atmosphere of the centers more carefully. I shall be very glad to know the names of your assistants such as Secretary, Treasurer and Accountant. Finally, I beg to repeat that ALL GBC ORDERS ARE SUSPENDED HEREWITH BY ME UNTIL FURTHER NOTICE. You may reply me at ISKCON Tokyo. Hoping this meets you in very good health and advanced spiritual mood. Your ever well-wisher, A.C. Bhaktivedanta Swami MEMO TO ALL ISKCON TEMPLE PRESIDENTS: 643

On April 6, 1972, the following message was dispatched by cable, one copy each to Karandhara, Rupanuga, and Hamsaduta: YOUR MATERIAL LEGAL FORMULA WILL NOT HELP US. ONLY OUR SPIRITUAL LIFE CAN HELP US. HAMSADUTA MUST RETURN GERMANY IMMEDIATELY AND DONT LEAVE AGAIN. ATREYA RISHI HAS NO AUTHORITY FROM ME TO MANAGE ANYTHING. REMOVE HIM. I HAVE NO APPROVAL FOR ANY THESE PLANS. DONT CHANGE ANYTHING. ACKNOWLEDGE CABLE 26 RENNY STREET PADDINGTON SYDNEY. BHAKTIVEDANTA SWAMI On the following morning, April 7, 1972, three replies were received: 1. JAI! ALL MY MISGIVINGS CONFIRMED BY YOUR TELEGRAMS. RAISED STRONG OBJECTIONS AT GBC MEETINGS. LETTER SENT TO YOU ON 30TH ABOUT THIS. DETAILS TO FOLLOW. HAMSADUTA LEFT 30TH FOR GERMANY. ATREYA RISHI NOTIFIED. GBC NOTIFIED. NOTHING SIGNIFICANT CHANGED YET. DO NOT WORRY. HARE KRISHNA. RUPANUGA. 2. I WILL REMAIN IN GERMANY AND FOLLOW YOUR INSTRUCTION. WILL REMOVE ATREYA RISHI. HAMSADUTA. 3. HAMSADUTA HAS RETURNED TO GERMANY. ATREYA REMOVED. AWAITING ANY FURTHER INSTRUCTION. KARANDHARA. cc. All Temple Presidents. ACBS/sda APPROVED: A.C. Bhaktivedanta Swami, Founder-Acarya, ISKCON

At first, Toñaëa is shocked, but he realizes that this has nothing to do with him or the Road Show. Prabhupäda is pleased with their program and has encouraged them from the beginning. Besides, they are fulfilling the prophecy of Lord Caitanya by traveling to every town and village along with the Supreme Lord and His eternal consort Çrémati Rädhäräëé. In order to establish a more intimate relationship with Toñaëa, Dämodara next shows him a copy of a letter that he has 644

received privately. I am surprised that none of the GBC members detected the defects in the procedure. It was detected only when it came to me. What will happen when I am not here, shall everything be spoiled by GBC? So for the time being, let the GBC activities be suspended until I thoroughly revise the whole procedure. Letter to Hamsaduta, April 11, 1972

After taking Toñaëa Kåñëa into his confidence and restoring their friendly relationship of the past, Dämodara finally reveals what is actually on his mind. “No doubt you remember I only agreed to loan those Deities to Kértanänanda Swami until we had eight brähmaëas.” “What?” Toñaëa is aghast. “Our temple is doing really well now, and I know it would inspire all the devotees if Rädhä and Kåñëa came back to Their home. We can worship Them opulently in the temple.” “You’ll have to speak with Kértanänanda Mahäräja,” Toñaëa says, side-stepping the issue. “I don’t have any authority to say or do anything about this.” He has grown attached to Rädhä-Dämodara and the traveling party. He has no intention of going any further with this conversation. “Mahäräja will be coming through here behind us. You can talk to him about it in person. Besides, we have to get back on the road.” With that, Toñaëa offers obeisances and ends the talk. He wisely decides not to tell Kulädri and Harikeça about Dämodara’s plan for the Deities. Farther back down the road, the Road Show buses are just leaving Atlanta, with a big contingent of new people. On the trip up north the buses make frequent stops at towns along the way, trying to imbibe the mood of every town and village. The plan is to stay in a town for only a half hour and blanket the place with literature, kirtan, and preaching. As soon as the buses pull into the center of town, twenty devotees jump out to distribute BTGs, another ten do street kirtan with Viñëujana leading, and a couple of devotees arrange for the news media to meet Kértanänanda Swami on some street corner for a newspaper or radio interview. When the kirtan starts up and devotees are hitting up 645

everybody in the streets with BTGs, it’s a complete takeover of the town. The püjärés stay back at the temple bus. After forty minutes they will blow conch shells to signal everyone that it is time to leave. Inevitably, the devotees attract a lot of onlookers who have never seen anything like these young kids, dressed up in dhotis and saris. Before anyone has any time to figure out who the devotees are, or what planet they come from, the conch shells sound. Instantly, everybody scurries back to the buses, which then roar out of town as suddenly as they had arrived. They do hundreds of BTGs this way. Sometimes the motorcade pulls into a mall, where lots of people are shopping. Without warning, thirty devotees jump out with BTGs in hand. The kirtan party comes flying by to everyone’s stunned amazement. Without warning, people are handed BTGs by shavenheaded kids, wearing “bed sheets” and asking for donations. The same routine is enacted at gas stations when the buses need to be refueled. Sankirtan is a lot of fun, and devotees anticipate “purifying” various towns. They love to jump out of the buses and completely surprise the local people, who are absolutely bewildered. “What is this?” Occasionally, the police will show up, southern redneck cops, who threaten to throw everybody in jail if they don’t leave. By the time the buses arrive up north, the mornings are so cold that traces of frost remain on the ground. But everybody still has to shower outside, and many literally turn blue, with no feeling left in their body. Everyone is shivering in their chaddars and blankets, trying to be on time for maìgala-ärati. There is very little mixing between the men and women, except during rehearsals, so there is no question of improper exchange. Rather, the mood is very much godbrother and godsister. When the buses stay overnight at a truck stop, most of the brahmacärés pile into the bathroom at 3:00 AM with their plastic gallon jugs to take bath. One morning out of the blue, two large, burly truck drivers, with boots, jeans, and dirty shirts, come in to relieve themselves in the middle of a long drive. All of a sudden, they come upon the brahmacärés standing over the drain in the bathroom wearing only their brahmin underwear, pouring water over their heads. The truckers are 646

struck dumb, “What the hell is going on here?” While the buses are traveling down the road, the writers utilize the time to work on the script and refine the show. Aja: We really laid out the foundation for the Rock Opera in the bus, in cramped quarters. The bus had a platform, and the books and the pots and pans were underneath. In that ashram bus you couldn’t stand up; you had to almost crawl, because of the platform. We sat on top, and there was paraphernalia on top, too. The Deities were in the temple bus, which had no platform, so you could stand up. It was a totally different bus, with long curved windows, very beautiful, with marble-like linoleum tiles. The third bus had a full stainless steel kitchen. Devotees cooked while the bus was moving down the road.

Washington, DC – April 1972 When the Road Show entourage reaches Washington, DC, everybody is happy to be in a regular temple again just to have a decent shower. Dämodara brings the local devotees out to the bus for darshan of Rädhä-Dämodara. Upon seeing Their beauty, everyone is instantly captivated. Dämodara is at once attached, thinking how They will be a wonderful boost for the Q Street temple. But he is filled with trepidation about requesting Kértanänanda to return his Deities. Among the new people greeting the Road Show at the temple is a young teenager who had met the local saìkértana devotees at his high school. He now comes to the temple every day and stays overnight on weekends. Lakshmivan: I joined the temple at fifteen. Viñëujana Mahäräja was staying at the temple for a few days. I remember being fixated on prasädam at that time. So one morning at breakfast, I found myself standing over Mahäräja’s shoulder, staring at his plate of blueberry halava. I must have been watching intently for a while, because finally he looked up over his shoulder and noticed that I was standing 647

there. He said, “Oh, are you hungry? Do you want some halava?” So he gave me his plate of blueberry halava. It was gone within seconds. That was such a nice thing that he did, and I was delighted. Lakshmivan had moved into the temple in a very abrupt way, returning home, after staying at the temple one weekend, with his head shaved and wearing a dhoti. His mother, aghast at the sight of her son, throws herself on the couch, crying, “Oh, my son! What have they done to you?” She is very disapproving of his idea to live in the temple because she wants him to live at home and finish high school. Mrs. Violet Knight: I went crazy. I said, “Where’s your hair?” He was my pride and joy with that long, blond, curly, gorgeous hair. He was a very romantic looking guy, and he came home with all his hair chopped off. I was shocked. It was one of the biggest shocks of my life. I just phoned up the temple and screamed at whoever answered the phone. So he got the temple president, Dämodara, who apologized and said, “We’re not supposed to do that when they’re under age.” To console his mother, Lakshmivan requests her to visit the temple and speak to Viñëujana Swami. He tells her that after speaking with the Swami, he will do whatever she decides. He hopes that by meeting Viñëujana she will have a pleasant experience with devotees and allow him to live in the temple. Lakshmivan: I knew she would like him, because everyone did. So she came down to meet Viñëujana Mahäräja, and the three of us met in the front room of the temple. I just sat and watched the two of them talk. Mostly it was Viñëujana talking with his effusive enthusiasm and the far-away look in his eyes whenever he talked about Kåñëa. Whenever he’d say something about how wonderful Kåñëa consciousness was, he looked like he was floating on a cloud. He was trying to convince her to let me move into the temple and that I would still finish school. She was just looking at him with stars in her eyes. As time went on, you could see her smiling more and more and more. 648

Mrs. Knight: This guy really made a powerful impression on me. Though I only saw him for fifteen minutes, he got to me in that time and made a lifelong impression. Much of our conversation was reassurance, because Lawson had just joined the temple, and it was very foreign to me. I was charged with raising five children by myself, since my husband had died, and I felt very responsible. I had heard nothing of the Kåñëa movement before Lawson got into it, but I went to the temple because I wanted to share what he was doing. I wanted to learn about it, although I was not sure at the time whether this was the right thing. How could I be? It was all very strange and different. Again, much of our conversation was reassurance, not proselytizing in any way but just calming. What can you say about a person that makes such an impression on you without becoming gushy or maudlin? Here was a person who you looked at and you saw an intrinsic sweetness, kindness, and gentleness. And you had the feeling that you could trust that. It wasn’t going to change with moods, or circumstances. He was good and sweet, without being prissy or selfrighteous or trying to change you, or impose that goodness on you. A lot of people are good and sweet, but they’re boring and self-righteous. But this person was beyond those things. He had a very calming influence. Here was a person that you could trust. He inspired trust, entirely, totally. He had a mission in life. He knew something that the rest of us didn’t know. There was just something very above the level, or on a higher level. It came out just by looking at him and talking to him. Lakshmivan: Finally, at the end she just stood up and said, “Oh, okay.” She walked up to Mahäräja and put her arms around him, gave him a big hug, planted a kiss on his cheek, and said, laughing, “You make me feel just like a little girl.” She was fifty at the time. He really charmed her. I was sitting there with delight, thinking, “Oh, great, now I’m going to be able to live in the temple.” I was so happy. Mrs. Knight: I hugged him and said, “You make me feel like a little girl.” What I meant by that was, I felt that here is a person that could 649

always fix whatever was making me unhappy. So you make me feel like a little girl because you’re someone I could come to, always. He was thirty years younger than I was at the time, and still I had this feeling that he was the older of the two of us. There was a wisdom there, too. Intelligence. His presence was nice looking. After he spoke, I had the full impact of his personality. That’s a powerful liking for this guy, and wanting to please him even to the point of giving up my son to him. When I was driving home after the meeting I felt very inspired. I didn’t feel that he was responsible for my decision. I felt that he calmed me down. I didn’t discuss it with anyone because my friends would not have understood—not my relatives, not my friends. Everybody thought that I was being remiss in not taking Lawson to a psychiatrist. Dämodara clearly sees the advantage of the sannyäsés’ presence at the temple to enthuse the devotees and guests, so he doesn’t bring up the issue of the Deities. But the next day, when Kértanänanda announces that they will be leaving after breakfast prasädam, Dämodara realizes he has to make his move. Waiting for the right moment, he finally gets the chance to be alone with Kértanänanda. At first, he casually inquires about the success of the road program. Mahäräja is very enthusiastic about the preaching opportunities at the colleges. Sensing the time is right, Dämodara makes his move. “The Deities look extremely beautiful.” “Yes. Thanks to Silavati and Viñëujana Mahäräja.” Kértanänanda immediately understands Dämodara’s intentions. “We really appreciate you giving the Deities to help us distribute Kåñëa’s mercy to the conditioned souls. How can we repay you?” “Wait a minute!” Dämodara completely loses his composure. “It was just a loan. You promised to return Them when we had enough brähmaëas to worship Them properly.” “I don’t think there should be any problem,” Kértanänanda answers smoothly. “Viñëujana Mahäräja and Silavati are in charge of the Deities now. I’m sure you can work it out with them.” 650

Dämodara remembers Viñëujana from LA and New York. He had always liked and admired him because he was so gentle, humble, and considerate to the devotees. He prefers to deal with Viñëujana than Kértanänanda, who has a reputation for being wily. Viñëujana is in the temple bus finishing his rounds when Dämodara knocks on the door, enters humbly, and offers obeisances to RädhäDämodara. Looking up at Mahäräja, whose tall figure towers above his own diminutive height, Dämodara feels encouraged by the warm, friendly smile radiating on Viñëujana’s face. Wasting no time, Dämodara makes his request. “Over my dead body,” Viñëujana says politely but firmly. He is shocked to hear Dämodara claim proprietorship over the Supreme Lord. “Çré Çré Rädhä-Dämodara are the life and soul of all these devotees who are traveling and performing austerities on the order of Lord Caitanya. They’re too attached to these Deities. They can’t give Them up. I’ll hear no more about it,” he says resolutely, picking up the ärati bell and closing the altar curtains. “It’s time for the Deities to take rest. We’ll have to leave the bus now.” He ushers Dämodara smoothly out the door and locks it behind him. Completely flustered, Dämodara is at once sad and disappointed. He promises himself to bring the matter up with Çréla Prabhupäda and let His Divine Grace settle the issue once and for all. Dämodara: The Road Show was blessed with those beautiful Deities, Rädhä-Dämodara. I remember Viñëujana very fervently expressing his attachment for those particular mürtis. He expressed something like, “Over my dead body,” but he was a charming person. I don’t think there was any animosity there. I don’t recall having taken it that way. He was just very attached to those Deities. Within an hour all the Road Show devotees are rounded up as the buses rev up their engines ready to hit the road once again. Destination New York City.

Brooklyn, New York – April 1972 651

In the middle of the Sunday feast program, as guests sit amongst devotees quietly listening to the introductory lecture on bhakti-yoga, a great commotion of buses and vans disturbs the peaceful mood. The Road Show has arrived! Everyone’s attention is distracted. Toñaëa Kåñëa, Kulädri, and Harikeça had come only a week earlier with tales of ecstatic saìkértana pastimes, so the temple devotees are anticipating the imminent arrival of the transcendental saìkértana extravaganza. Viñëujana Swami and his brahmacärés storm out of the buses, mrdangas and kartäls perfectly in time, chanting a mighty kirtan. With Kértanänanda Swami leading the entourage, the kirtan party bursts dramatically into the temple room, filled with sedate seekers of peace and love, at once capturing the focus with a transcendental wave of sound. Everybody is immediately caught up in the excitement. Something is happening here! Yogesvara runs to pick up a mådaìga, but he becomes so swept up in the fervor of the moment that he doesn’t even take the time to adjust the strap. With the mådaìga hanging way down to his knees, he throws himself into the vanguard of the kirtan, stretching out his arms to their maximum extent, and locking into the powerful beat led by Viñëujana Swami. On and on the kirtan goes, with Viñëujana dancing back and forth from the rear of the temple room and back up to the front again. As he dances, he is always on his tip toes, barely touching the floor as if riding a transcendental unicycle. Then he begins jumping and everyone jumps with him. But he seems to jump ten feet higher than everybody else, pounding away on his mådaìga, seemingly tireless. Gokularaïjana: At first I felt a little threatened because we were the Vaikuëöha Players and they were the Road Show, and I didn’t know what to expect. But I remember when they came it was just ecstatic. We had famous kirtan leaders, like Bharadraja and Yogesvara, but when Viñëujana Swami came in, leading that kirtan, he was so powerful it was like a transcendental tidal wave. It was just amazing. When they came in that Sunday, that was one of the best kirtans I’ve ever been in! 652

All of a sudden the conch blows three times, and the curtains open to reveal the glorious forms of Çré Çré Rädhä-Govinda, just recently arrived from Rajasthan, having been donated to Prabhupäda by the Maharani of Jaipur. At the sight of the Deities, the kirtan swells to an even higher pitch of devotional rapture. Guests and devotees chant side by side in complete bliss, as if they’ve been doing this together all their lives. “This is Kåñëa consciousness,” says one of the Road Show brahmacärés, proud to be part of Viñëujana Mahäräja’s traveling saìkértana party, to an amazed guest who is the only person in the whole building not dancing and chanting as if this was the final day before the end of the world. After kirtan, Kértanänanda Swami sits down to give a little talk while Viñëujana Mahäräja walks out to cool down and take a shower before prasädam. As Yogesvara passes in the hallway, Mahäräja stops him and says, “Hey, you know you play mådaìga just like Çrénivas Acharya!” Yogesvara is amazed. How does Viñëujana Swami know what Çrénivas Acharya’s mådaìga style is like? The only way he can understand it is that Viñëujana must be referring to a painting that he has seen. When Viñëujana Mahäräja returns to the temple room after his shower, Kértanänanda requests him to say a few words to the audience before prasädam is served. Mahäräja takes the opportunity to speak about the glories of mahä-prasädam and ends with a word of advice. “If we only learn how to properly honor prasädam, then all our problems will just go away.” For the rest of the night, guests and devotees stream onto the buses to see how the Road Show devotees live and travel. Everyone is especially eager to see Rädhä-Dämodara in the temple bus, and a long line of people await their turn to enter. Mother Silavati, sitting in front of the Deities, happily fanning Them with a peacock fan, is so pleased to see everyone coming for darshan all evening. The next morning Viñëujana Swami sweeps into the temple room, after maìgala-ärati on the bus, carrying Lord Dämodara right onto the Brooklyn altar. Narada Muni follows him, carrying Rädhäräëé. Although 653

Rädhä-Govinda have just been installed, They move over so that RädhäDämodara can share the altar with Them, which surprises some of the New York devotees. Rädhä-Dämodara remain on the altar for the few days the Road Show stays in New York. Mamata devé däsé: Viñëujana would come in every morning and personally bathe and take care of Rädhä-Dämodara while Rukmini and I were taking care of Rädhä-Govinda. He was over in the corner with Rädhä-Dämodara, a sannyäsé trying to stay separate from the women. Everything about him was so dramatic, theatrical, and wonderful—just even walking up and down the stairs! He was so blissful and so wonderful to be around. Silavati was so meticulous and so perfect, such attention to detail. Everything had to be just right and perfect for Their Lordships. She was wonderful and such a good püjäré. Prabhupäda said she was the standard, and she really was. That’s why Viñëujana wanted her, because he knew her from Los Angeles. She taught everyone Deity worship. I remember saying I was going to put the Deities in Their pajamas, and she said, “You mean offer the Lord His night dress.” She was so strict.

Boston – May 1972 The Road Show causes quite a stir when they arrive in Boston as they shake up the whole temple with their high-energy influence. The Boston devotees open their hearts and give them the run of the temple. Everybody is excited that the Road Show devotees plan to stay for a whole month. With the inspiring association of two sannyäsés and numerous senior Vaiñëavas, many new persons join the temple during this period. As before, Viñëujana Mahäräja brings Rädhä-Dämodara into the temple, where They share the altar this time with Çré Çré RädhäGopivallabha. Sometimes Mahäräja dresses Them and other times Silavati dresses Them. Although they are both totally dedicated to the Deities and completely absorbed in Their service, Silavati is a little more 654

technical in her approach—not that she is any less devotional, but she manifests her devotion in making sure that everything is just right. There is always a certain way to do everything, and everything has to be done that way. She serves according to the letter of the law while Viñëujana’s mood is more towards the spirit of the law. Together, their influence brings up the standard of Deity worship in Boston. Sumati devé däsé: Viñëujana Swami was very attached to RädhäDämodara. He really loved those Deities. He was strict about everything, being punctual, and opening the curtains on time. We were lax about that in Boston until he came with the Road Show. Especially with Rädhä-Dämodara on the altar, he wanted to make sure that the curtains were opened at exactly seven o’clock for greeting the Deities. Viñëujana Mahäräja was always really kind to everyone. Even though he was a sannyäsé, he talked to the women. He would come into the püjäré room and ask me if there was some service he could do such as helping to clean the püjäré room or clean the altar. Silavati trained me to do Deity worship. She mainly taught me that punctuality and cleanliness were the most important things. They asked me to join the Road Show, but then Silavati spoke to me. “I’m really the one that takes care of Rädhä-Dämodara, so you wouldn’t have much to do, because I’m really selfish about Their service and I wouldn’t let you do very much.” So I decided not to go. The previous Boston temple president had been fanatical and had asked Prabhupäda, “What’s the least amount that a devotee should actually eat?” Then he instituted that standard on everybody—a half cup of yogurt and half an orange for breakfast, two to four chapatis and one cup of dahl for lunch, and half a cup of milk at night. That was it. No mahä-prasädam. There was no heat, no hot water, and no money. Devotees had to enter the temple room wrapped in blankets. The winter was so cold that almost everybody fell sick. There was a heater on the altar for the Deities, but Sumati couldn’t sew any new outfits because the sewing room was freezing and her hands would quickly go numb. But now Prajapati is temple president, and all the devotees are warm and 655

happy. Toñaëa Kåñëa and Kulädri have already arrived one week earlier— minus Harikeça, who has left for India—and are busy booking the colleges in the Northeast. They have arranged several engagements in the Boston area, including a television appearance. Toñaëa has developed a very subtle and intriguing PR package. There is a lot of interest in eastern religions, which has spawned from the hippie scene, and Toñaëa capitalizes on this with an elaborate brochure. George Harrison is also popular, and the brochure captures that whole mood. Some colleges pay two thousand dollars for the Road Show to come. Kulädri has developed a line that he uses to help book the show. “During the performance, you can get these transcendental experiences. And at one point, if you’re receptive, you can actually leave your body during the show—an out-of-body astral experience right there during the show.” The musicians practice in the basement of the Boston temple. Viñëujana Swami and Aja are still writing and rehearsing their new idea for a genuine Rock Opera on the level of “Jesus Christ Superstar,” but at this point they still perform the old material. Except for kirtan, Viñëujana truly avoids getting involved in the music, but for the first time anyone can remember, Viñëujana Mahäräja picks up a guitar and plays for a while. Everyone is astonished to see how extremely accomplished he is on the instrument. Notwithstanding his talent, Viñëujana doesn’t want to get involved in playing because he knows that old tendencies and attachments can rise again to hamper his advancement in devotional life. So at most he will tune a guitar for someone, or show someone a chord. But he will never go on stage and play. He has taken a vow. It is a sacrifice, and he is not going to approach an instrument which can bring material fame or sense gratification. He would rather play harmonium, mådaìga, and kartäls for Kåñëa. Bädaräyaëa: I have a very strong impression of seeing Viñëujana Swami in the basement of the Boston temple. Devotees told me that he used to play with the Jefferson Airplane, and I was really into music. 656

He was sitting down playing guitar, and he looked so angelic. When I joined the temple I surrendered several guitars, and it was one of my guitars that Viñëujana was playing. He was very self-composed and very adept at what he was doing. He had a certain aura about him, a certain kind of depth at the spiritual platform that I hadn’t really perceived in the other devotees. He played guitar wonderfully, and I was very attracted. I thought, this person is very deep. It really touched me that a devotee could play music, be a renunciate at the same time, and yet be so in touch with both. It was very revolutionary to do that kind of thing, so it made a great impression on me. I thought I would love to go with this Road Show, so I briefly mentioned it to him. He said, “No, you’re a new devotee. You should wait some time to get more fixed up, and then we can see.” For all the young people who have just come to Kåñëa consciousness, Viñëujana Swami is an inspiration at every moment. Just to be around him and see how thoroughly he is engaged in Kåñëa consciousness inspires people to surrender their life to the movement. It seems he is completely and constantly absorbed in kirtan, beyond even eating and sleeping. He is very much a devotee through and through, cent per cent, and his powerful kirtan attracts many new people. At Brandeis University, five hundred people cram into the auditorium to see the Road Show performance. The music is not like rock music performed by a rock band. Instead, it is background music to a Kåñëa conscious theatrical production. Viñëujana Mahäräja plays a prominent role, being the main attractive force. He also preaches, and his speaking is magical, like his singing, saturated with devotional feelings for Rädhä-Dämodara and the Holy Name. He beckons the students, “Please come closer. Come closer. We want to show you something that has never been seen before in the Western world.” Mahäräja directs their attention to Rädhä-Dämodara’s ärati ceremony. As the students draw nearer to watch, Viñëujana Mahäräja begins chanting. By the end of the kirtan, almost every person in the hall is leaping out of their seats—men, women, students, babies, everybody. The Boston devotees are overjoyed to see this wonderful response. 657

Pyari Mohan: The devotees had tie-dye dhotis and did plays. There was loud electric music, and you couldn’t hear anything else. When the lights went out, they had a spotlight on Rädhä-Dämodara on Their altar high up on the stage. Someone was offering ärati. Everyone’s attention in the whole theater was completely fixed on the ärati, and their minds were captured by the music. It was really mystical. Later, I approached Viñëujana Swami and said, “Mahäräja, is there anything I can do for you?” He said, “Yes, tell me a story about Kåñëa.” So I told the story about Sisupala at the Rajasuya sacrifice. I was amazed that he just asked me that when I wanted to do something for him. Sannyäsés were very rare in those days. I was expecting him to be a heavy type of person, but he was so gentle and humble, and always in blissful Kåñëa consciousness. Suhotra: When the Road Show came to Boston they were just working on a concept. Viñëujana Mahäräja had a slide show, and he tried to have a total engagement for the senses of the audience—a total transcendental experience for the mind and senses. Our whole conception of spiritual life and what was transcendental was very much intertwined with the drug experience, San Francisco, hippies, Avalon Ballroom, the Fillmore, and the whole thing. Viñëujana took that San Francisco total psychedelic experience and transformed it into Kåñëa consciousness, a Kåñëa conscious transcendental experience. It had a very great effect, and I think it was very potent. That tradition was the idea of the Road Show. It was Kértanänanda Swami’s original concept, so Viñëujana Mahäräja won’t get sole credit for having thought it up, but when Viñëujana Mahäräja came on board, they all said he really lifted it many notches. He had a very sophisticated outlook for that time. Mithiladisa: I heard a tape playing in the temple. It was Viñëujana singing the morning melody. I asked, “Who is that? That doesn’t sound like the same person singing on the other tapes.” “No, it’s not. This is Viñëujana Mahäräja. Prabhupäda said his 658

singing will conquer the world.” I never forgot that, so when he came to Boston, I approached him with awe and reverence and asked his advice about controlling my mind. I was unhappy with my service and didn’t have enough time to chant my rounds. I was hoping he would say, Oh, come with me. Instead, he told me, “You can memorize one verse every day. This will help you control your mind.” The advice was very well appreciated. Later, when I took his advice seriously, it had a profound effect on my life, inspired by taking the instruction of guru, through my godbrother. On sunny days Viñëujana likes to chant his japa outside the temple, pacing back and forth, holding his daëòa. When meeting a godbrother, Viñëujana Swami is always very personal. “Hare Kåñëa! Please accept my obeisances.” Because he is so personal, he can make even the most insignificant person feel very worthy and important. Whenever a saìkértana van pulls up in front of the temple, Viñëujana approaches to inquire how saìkértana is going. He is the hero of all the brahmacärés. They point him out to guests, “That’s Viñëujana Swami. He’s a very special devotee, very advanced.” For the Road Show people everything is so exciting because every day is chock full of activity. The performance at a local TV station thrills the devotees. At the television studio the tie-dye cloth is spread out all around the set, and the devotees have their faces painted with lotus flowers around their eyes. Aja is dressed as the Jester. They perform the butter churning scene and sing one song. Rädhä-Dämodara stand prominently on the stage, and it seems They enjoy being on TV once again with Their devotees. Afterwards, Kértanänanda Swami answers a few questions during a short interview. The big show, however, is at the University of Massachusetts, about two hours west of Boston. The engagement is a whole day event, with the Boston players and the Vaikuëöha Players from New York performing on the same bill as the First Transcendental Rock Opera.

Amherst, Massachusetts – May 1972

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Around the Amherst area there are five colleges, but the University of Massachusetts is the biggest, with over 30,000 students. The three Road Show buses drive out behind Kértanänanda Swami and Çrutakérti in the Chevy van, with Tulasi-devé in a pot between the two front seats. They are met on campus by hundreds of devotees who have already come from all over the Northeast for the huge all-day festival. Amherst represents the decadence of the era. They are experimenting with everything, including co-educational dormitories and bathrooms. The rooms are always open with all sorts of things going on in plain view. Devotees are shocked to see the co-ed bathrooms. The brahmacärés feel strange using the facilities after hearing the story of one devotee who was passing when some women walked in all of a sudden and started talking to him. So when devotees have to use the bathrooms, they really have to check first. The Road Show is a difficult service, having to preach in such incompatible circumstances and having to mix with people totally devoid of principles. But in spite of the vagaries of Kali-yuga, Vaiñëavas want to deliver the mercy of Rädhä-Dämodara by engaging everyone in devotional life. Satarupa devé däsé: We had to go change in the dorms, and they were co-ed dorms. I didn’t want to go in the bathroom because men were in the bathroom in the ladies dorm. I was shocked. Kulädri: I remember going into this co-ed dorm to use the bathroom, and there were women in the bathroom. The brahmacärés were talking about how degraded it was—men and women living together in schools—how degraded western education had become. Except for these bizarre conditions, the engagement in Amherst is very successful. The Hare Kåñëa festival is scheduled for the whole day on campus, and many students attend the program. The festival is set up in the middle of an open U-shaped concourse, surrounded by high rise dormitories. Bob Shectman is dressed in tie-dye pants and shirt as he and his men carry gigantic Voice of the Theater speaker cabinets from his bus to the stage. The cabinets are ten feet tall with enormous horns sitting on top for high frequencies. Bob sets up a mountain of speakers 660

and sound equipment that seems to reach to the sky. The devotees have cooked huge amounts of prasädam and brought it all the way from Boston. The geodesic dome is set up, and prasädam is served to thousands of students all day long. At the same time many book distributors sell BTGs and KÅÑËA books. Sumati has brought the little Rädhä-Gopivallabha Deities, who stand about six inches tall, along with Their little swing. The swing is fastened between two trees in the quadrangle, and all day long students are lined up to swing the Deities. Boston temple begins the stage program with their performance of Dvivida Gorilla, starring Prajapati and Gaurahari. They are great actors, very spontaneous, and know how to use the audience. Gaurahari, playing the gorilla Dvivida, grabs a girl from the audience and drags her behind the stage. Gaurahari’s wife lets out a scream, so it seems as if the girl is screaming. Thousands of students are enjoying the festival, and the audience roars with laughter at Gaurahari’s gorilla impersonation. Next, the Vaikuëöha Players do three plays, “The Age of Kali,” “King Nrga,” and “The Ballad of Everyman.” Their dramas are usually Kåñëa lélä with a few modifications, but all within Vedic scope. The Road Show performance, however, is different. It is designed to be on the audience’s level. The rock music is also a modification to appeal to the taste of the audience and attract college students. The Transcendental Rock Opera is the main event, performed at the end of the day as twilight turns into evening. They do the old show that was created in Houston, with everyone dressed in tie-dye, with stars, and lotus-eye make-up. Bob projects huge images of Kåñëa and Mahä Vishnu onto the walls of the dormitory buildings, as the music blasts through the huge sound system. The program continues well on into the evening, with people dancing and chanting Hare Kåñëa all over campus. Some temple devotees wonder how anyone can continue performing like the Road Show does, week after week, month after month, and maintain strong Kåñëa consciousness within such a polluted atmosphere. But the program is so successful that Viñëujana carries on the final kirtan at the end of the performance, even as the roadies are breaking 661

down the stage. Gokularanjana: I can see Viñëujana Mahäräja in my mind. I can see his face up against the sky, and it seemed like he was just floating there, as if his feet never touched the ground. He was leading kirtan, playing mådaìga, and it resounded throughout the concourse, like an echo. He was up on the steps, low wide steps, leading the kirtan, and everybody was caught up in it. All the students were jumping up and down, even the ones that weren’t really interested. I was thinking he must be a demigod who came to assist Prabhupäda. To this day, I still do. You could say he was an empowered devotee. He took Prabhupäda’s mercy very seriously. There was a story where he said, “It’s because of your mercy, Çréla Prabhupäda,” and Prabhupäda said, “No, I’m distributing it equally, but you are taking advantage of it.” And he was taking advantage of it. He was always so full of life— such an energetic, enthusiastic devotee. Janärdana: The Road Show was about a lost soul who was struggling to find his identity and purpose in life, and they had some pretty songs. This was a big production, a Rock Opera. Rädhä-Dämodara were there, and again I thought, “Wow, this is wonderful. I’d love to travel with this and be with Viñëujana Swami.” He was the musical acharya in the movement, the representative of the demigods. When he chanted, the demigods would cry. At least we certainly cried. It was well deserved. Loka-mangala: The Vaikuëöha Players put on their performances during the day, and the grand finale was the evening performance by the Road Show. I saw their set up when we arrived and I was intimidated, because I thought, “How can we compete with all this?” We also had music in our plays, but the Road Show was much more sophisticated, with a lot more time and energy put into the production. I was definitely keen to see it. They had two sannyäsés, mountains of equipment, and at least twenty-five people. We were all eagerly anticipating their performance. Of course, it had its flaws, which I recognized even then, but still I was overwhelmed by the sights, the 662

songs, the music, and the interaction of the devotees, especially the appearance of Viñëujana Swami and Kértanänanda Mahäräja. It was an amazing experience for me, and I was very impressed. Bädaräyaëa: I was in awe by the whole performance. I could see that it was Viñëujana’s artistic masterpiece, in a sense. I was enthralled by the idea of Kåñëa consciousness being presented this way. It was so wonderful. I thought, “This is the movement with the most far-out people.” Abhiräma: I was always fond of Viñëujana, and his kirtans were always thrilling and inspiring, but I didn’t appreciate that phase of Rädhä-Dämodara at all. I didn’t like the theater, although it was entertaining. I disliked it because it was so obviously contrived. It didn’t excite me, but I didn’t condemn it either. It did instigate a lot of preaching opportunities around it, so I was attracted to go and be at the festivals. Satyanarayana: The whole Road Show performance was an unbelievable event. Viñëujana was magical to me. This was the time when he was chanting and he got about five hundred people to offer their obeisances to Rädhä-Dämodara—the karmés, the devotees, everyone. He was this magical entity who just made people do things. They wanted to be in his aura. Kértanänanda Swami was there too, but for me, he was overshadowed by Viñëujana Mahäräja. Hasyagrami: Rupanuga was so impressed. He loved it and said, “I’ve got to do this.” He had been thinking about taking sannyäsa for some time, so within a month he took sannyäsa and started his own little road show with Abhiräma, Gokularanjana, Satyanarayana, Brajajana, and me. Rupanuga got a bus, and we went up and down the East Coast. We’d have programs and sing the Road Show tunes. After spending the night on campus, the Road Show buses leave for Boston the next afternoon. Following their normal daily routine, devotees remain on campus to answer questions from interested students 663

who gather around. The performance had been very well received, and everybody feels satisfied that Rädhä-Dämodara’s mercy was given to all. Çréla däsa: I was hitchhiking to Boston with an old couple, and we passed this bus with Hare Kåñëa Hare Kåñëa, Kåñëa Kåñëa Hare Hare / Hare Rama Hare Rama, Rama Rama Hare Hare, written all over it in the Haight-Ashbury psychedelic type of lettering. I said to myself, “Wow, this is the Magic Bus!” I had always heard about the Magic Bus on the Magical Mystery Tour. I became excited as we were passing, because I wanted to ride on that bus. A little further down the road, Çréla asks the old couple to pull the car over and let him off. He jumps out of the vehicle and emphatically sticks out his thumb, seeing the Magic Bus coming towards him in the distance. As the bus approaches, his excitement mounts. At last the bus comes by, but roars right past him. Çréla turns to watch his Magic Bus drifting down the highway to finally disappear into the horizon. “Oh, no. I was supposed to be on that bus.” His optimism turns to dejection. He is completely disappointed. Suddenly he notices an old VW van has stopped fifty yards up the road. His first thought is, “Go away. I want to ride with the bus.” But seeing that it’s already dusk, when every hitchhiker knows the golden thumb turns into a pumpkin and you can’t get a ride, he quickly comes to his senses. He runs over to the van to accept the lift. To his surprise, the driver is a devotee, Mahäprabhu, the Road Show flute player. He offers Çréla a seat and preaches to him as they drive into Boston. “Why don’t you come to the temple?” he asks. “It’s a special festival today.” Çréla: It was the Sunday feast. At first I declined, because I lived on a boat in Boston Harbor and had to hitchhike across town to get home and go to work the next morning. But he convinced me to come to the temple and take the free feast. When we arrived at the temple, the feast was finished and the prasädam was gone, except for some rice. So I took that. Then Rädhä Kanta, a Road Show bus driver, invited me to stay the night. He took me to see the Deities, but all I could see, without my glasses, was just a glare. Still, I could see that it was an 664

altar. Because I was impersonal, I said, “Is all this ritual necessary?” Then Viñëujana Mahäräja began showing a slide show about Rädhä-Dämodara. They were the first Deities I ever saw. I had no idea what Deities were, or who Kåñëa was, or anything about the philosophy, but Viñëujana Mahäräja was speaking with so much devotion and so much affection for Rädhä-Dämodara, that it just melted my heart and I was sorry I had been so critical. The next morning, I got up early with everyone else, and Viñëujana Mahäräja gave class. He read from Nectar of Devotion. Before the reading, he sang the prayers to the six Goswamis, vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau... Then he sang a little composition of his own, like a Gregorian chant. “The nectar, of devotion, is an ocean, of bliss!” It reminded me of how the Catholic monks would chant in Latin without any accompaniment. He sang this at various times throughout the day. It was his spontaneity, and his freedom that formed my first impression of him. He was sweet and completely attractive. I knew from that point on that I had to be a devotee of Kåñëa.

Eighteenth Wave—Bright Lights, Big City

In the higher sense, “Thou shalt not kill” means you have to take the prasädam of Kåñëa. Room Conversation, New Delhi, December 12, 1971

Brooklyn, New York – June 1972 “namo apavitraù pavitro vä sarvävasthäà gato ‘pi vä yaù smaret puëòarékäkñaà sa bahyäbhyantaraù çuciù 665

çré viñëu çré viñëu çré viñëu, svaha…” Twenty devotees throw their grains into the fire, responding in unison, “svähä!” Chandrasekhara, Gadi, and Aja are among the new initiates sitting in front of the sacrificial fire as Kértanänanda Swami ladles in more ghee. The sound of svähä echoes among the rafters of the old bank building which the Road Show devotees have converted into a theater. It has also become their new home, where they live, rehearse, and worship. Rädhä-Dämodara preside over the ceremony, watching Their devotees surrender their lives to devotional service. Located by the wharf under the Brooklyn Bridge, the old bank is a big, dark building where performances of the Hare Kåñëa Rock Opera are presented for the public. The theater also serves as an ashram and temple, with Rädhä-Dämodara as the presiding Deities. Kértanänanda chants on everyone’s beads, authorized by Prabhupäda to do so on his behalf. This is the first time someone other than Prabhupäda chants on beads for new initiates. The wonderful ceremony in the presence of Rädhä-Dämodara is both beautiful and intimate. After Boston, the Road Show troupe had come to Brooklyn, only to find that the temple had no room for thirty additional devotees. Bob Shectman had already rented the abandoned bank building, thinking it could be transformed into a theater, so there was little choice but to have everyone live in the theater and come to the temple for ärati and class. When the devotees first entered the aged building, it appeared to be only a horrible dark place, reminiscent of a dungeon. But the brahmacärés built a professional stage, equipped with all the necessary props for presenting a theatrical production. With a lot of hard work, the old bank was quickly converted into a theater. Now that the building has been turned into a proper theater, Viñëujana Mahäräja has an idea. He puts the top of the geodesic dome up on the roof and dubs the old bank “The Dome Theater.” A big sign advertising the Rock Opera is placed on the roof beside the Dome, facing the Brooklyn Bridge, so passing cars cannot miss seeing it. Now that the theater is complete, Viñëujana wants to have a procession to the Henry Street temple where Rädhä-Dämodara will be 666

honored and received at the Sunday Feast. As the palanquin is readied for the excursion, Viñëujana recounts how the Los Angeles devotees used to take the Deities for a stroll around the block every Sunday when he was a brahmacäré. Excitement takes over the old building when Mahäräja starts up an enthusiastic kirtan to accompany the procession. Four strong brahmacärés lift the palanquin onto their shoulders for Rädhä-Dämodara’s tour through affluent Brooklyn Heights and bluecollar Cobble Hill. At the temple, Viñëujana Mahäräja leads a powerful sundara-ärati kirtan and gives the Sunday lecture. He speaks about pure and impure reminiscences, how we always reminisce about our own pastimes. He explains that smaraëam, remembering, means to become fully conscious of Kåñëa’s pastimes so that we can reminisce about that. This is the pure reminiscence. After class, Viñëujana leads a small gathering up to the second floor to answer more questions. Many people follow him into the yellow room adjacent to the president’s office. Mandalesvara accompanies Mahäräja to the end of the hallway and stands at the door, inviting the guests in. He waits until everyone is comfortably seated before entering himself. As he sits down towards the rear, Mahäräja is in the middle of answering a question. “Chanting sixteen rounds and following the four regulative principles is the minimum you can do so your spiritual master will not be displeased.” Viñëujana explains that anyone who chants the Holy Name with heartfelt devotion will be able to see Kåñëa Himself in the Deity. The sound vibration of Kåñëa’s Holy Name alone evokes deep feelings of devotion. “You may see the Deity and you might start to cry, or you’ll look around at the Sunday feast and hear all the devotees preaching, and the preaching will sound like the most beautiful music in the world.” When Viñëujana looks for another question, Mandalesvara quickly raises his hand. “How can I make spiritual advancement?” “You should find a devotee you respect, and serve that devotee,” Mahäräja answers. “Wash his clothes, bring him prasädam, whatever you 667

can do for him. I did that for Brahmänanda Swami. He was sannyäsé and I was sannyäsé, but I could see that he was more advanced so I served him.” This mood of service to the devotees is called däsa-anudäsa. Our constitutional position is to be a servant, and when we engage in service to the devotees we begin to experience the bliss of being rightly situated. Until we come to the position of truly being a servant, then we will always remain in illusion and be unfit to enter the eternal abode, Goloka Våndävana. Lord Caitanya has explained this in His Çikñäñöakam: tåëäd api sunécena taror iva sahiñëunä amäninä mänadena kértanéyaù sadä hariù “One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind, one can chant the holy name of the Lord constantly.” (Çikñäñöakam) Following this supreme teaching of Lord Caitanya is the secret of success for advancement in spiritual life. While Viñëujana preaches to the guests, the Vaikuëöha Players perform one of their plays in the temple room from a small repertoire that they constantly rotate for Sunday programs. Yet some people prefer to stay and listen to Viñëujana Swami. After the play everyone takes the feast, and then Rädhä-Dämodara and Their devotees drive back to the theater.

Los Angeles – May 1972 The Road show devotees have been living at the Dome for one month, since Kértanänanda Swami left the party when Prabhupäda gave him another service. One week after the Amherst concert, the Road Show troupe had left Boston to spend the summer in Brooklyn. Before settling into the Dome theater, Kértanänanda Swami had received a call 668

from Prabhupäda to come see him in Los Angeles. Prabhupäda requested him to arrive before May 27 to participate in a big sannyäsa initiation ceremony. Kulädri, Toñaëa, and Çrutakérti drive Kértanänanda in the old Chevy van across country to California. Within three days the party pulls up in front of 3764 Watseka Avenue just before the big event. The new sannyäsa candidates are Satsvarüpa, Rupanuga, Bali Mardan, and Hridayänanda. Anaìga-maïjaré has also come to Los Angeles to speak with His Divine Grace about her husband’s desire for sannyäsa. They are both young and have only been married a short while. During the meeting, Çréla Prabhupäda asks Anaìga-maïjaré three times if she agrees with Hridayänanda’s taking sannyäsa. He explains that it will be very difficult for both parties since they are so young and cannot understand what the future may hold. Therefore, it is best to think it over and be cent per cent sure. But Anaìga-maïjaré simply wants to please her spiritual master. “Anything for you, Çréla Prabhupäda,” she replies. Just at this point, Kértanänanda Swami and crew are announced by Prabhupäda’s servant. As they enter the room, they introduce a lighter mood and relieve some of the tension. Prabhupäda is keen to hear the news of the Rädhä-Dämodara traveling saìkértana party. Toñaëa and Kulädri show him their promotional materials and lots of photographs. Kértanänanda brings out a tape of the best Road Show songs to play for His Divine Grace. As Mangalananda sings the first song, Kértanänanda explains, “Prabhupäda, they’re singing ‘You’re not that body.’” “All right. Very nice,” Prabhupäda smiles. On hearing the second number, Prabhupäda inquires, “Who is singing?” “That’s Viñëujana Mahäräja.” “Yes. Anyone who hears his voice will become a devotee,” he says, tipping his head. Anaìga-maïjaré devé däsé: Kértanänanda Swami was playing a tape of the Road Show with Viñëujana Mahäräja singing. I was sitting right there. It was a treat that we got to sit in the room listening to 669

these tapes while Prabhupäda was sitting in a big armchair. I was sitting at his feet, and I remember feeling it was like father sitting in the armchair with the family sitting around. We were all eager to hear whatever he said, and I remember, he said, “Anyone who hears his voice will become a devotee.” After listening to the songs Prabhupäda changes the subject. He is concerned that New Våndävana is not being managed properly in the absence of Kértanänanda Mahäräja. Although the Road Show is a strong preaching vehicle, Prabhupäda doesn’t want any of his existing projects to weaken at the same time. And with so much mixing between men and women, the Road Show might not be an appropriate program for a sannyäsé to manage. Nevertheless, Çréla Prabhupäda approves the program. He likes the songs, he likes the concept, and he likes the idea of the traveling Deities, Rädhä-Dämodara, being on the road. But he also needs a leader to manage the affairs of New Våndävana. The concept of varëäçrama-dharma is becoming more important in ISKCON, and Prabhupäda gives Kértanänanda definitive instructions how to set up New Våndävana and really begin developing it as a farm project. In the end, he requests Kértanänanda to return and “make New Våndävana a place where all devotees can congregate.” Immediately after the sannyäsa initiations, Kértanänanda goes back to New Våndävana with Çrutakérti, while Toñaëa and Kulädri return to Brooklyn to continue their service promoting the theater troupe. After Hridayänanda takes sannyäsa, Anaìga-maïjaré receives a ticket to fly to New York to join the Road Show. Hridayänanda makes the arrangement, because he knows that she will be happy preaching and traveling with Rädhä-Dämodara. Her service will be to assist Silavati with the Deity worship.

Brooklyn – June 1972 Having the Road Show devotees in Brooklyn is an event, but they increase the temple programs by thirty people which, at times, causes bedlam because the temple is too small. In addition, the theater production requires a lot more free association amongst men and women 670

so the free association is a cause for controversy. Brooklyn is a straight and staunch temple, consequently the temple authorities prefer that the Road Show devotees live at the theater under the bridge. Sometimes the Road Show devotees go back and forth to the temple for the morning program, but they are seen as rebellious, unusual devotees, as opposed to the hard-line brahmacäré preachers. Anaìga-maïjaré devé däsé: Some of the devotees thought the Road Show was mäyä, but it didn’t affect me. It wasn’t loose on the Road Show, but it was intimate. Of all the brahmacärés on the Road Show, I hardly ever talked to one. There might have been some friendships amongst the devotees, but it was more like the old days in ISKCON, friendly but never loose. Aja: There was definitely a certain looseness, but it was a kind of innocent looseness. It was not so much in terms of the relationships between men and women which was always very chaste, but there were people running around backstage changing costumes and relating to one another, throughout the course of the show, in ways that would not be appropriate for a brahmacäré and a brahmacäriné. We were somewhat naive in those days, but nothing untoward ever happened to my knowledge. We couldn’t even conceive of serious violations in those days. It was beyond our ken to imagine something like that, but we weren’t seeing the women as our mother. There could have been attractions, of course, but that happens in any temple. Although the Dome serves as a wonderful facility to present theater, it is not a very nice place to live. Since it was originally a bank, there are no proper facilities for bathing or cooking. Everyone has to shower in a place that is like a dungeon, with only one pipe for water coming off the side of a wall in a very dark area. The lighting is old and inadequate, so the living conditions are very austere. Sometimes, the ladies go over to the Henry Street temple in the afternoon just to have a decent shower. But the devotees are young enough to take the hardships, and it doesn’t bother them too much, even though walking back and forth to the temple is an austere routine. That they are willing to accept difficult 671

conditions and remain happy in their service indicates everyone’s total dedication to serve Rädhä-Dämodara’s program. Over time, the Dome becomes more and more livable. It develops into a wonderful temple in its own right after a special place for the Deities is arranged and Rädhä-Dämodara also move in. Every evening, after Bhagavad-gétä class, Viñëujana Mahäräja reads the KÅÑËA book as devotees sit together taking hot milk prasädam. The mood of camaraderie is as warm as the white bucket of steaming hot milk, around which everyone sits like a gathering around the campfire. Some of the brahmacärés fill up their bowls five or six times as they listen to Mahäräja’s dramatic reading of Kåñëa’s pastimes. Rädhä-Dämodara also listen from behind a tie-dye curtain that Silavati has hung up in front of Their altar. Each night, as Viñëujana Mahäräja gives his wonderful KÅÑËA book reading, devotees sit in front of the altar while Silavati offers the Deities Their night outfit. The tiedye curtain is so thin, you can see the silhouette of Silavati dressing Rädhä-Dämodara. The scene is like a mystical vision. Watching Silavati’s silhouette serving Their Lordships and listening to Mahäräja’s lavish recitation of the pageantry of Kåñëa’s wonderful pastimes, everyone is rapt in contented contemplation, sipping their hot milk. The Dome has been transformed into a dream temple laden with exquisite nectar. The women adore Silavati, whom they see as spiritual energy personified, always totally absorbed in service. She and Viñëujana Swami are the driving force of the Road Show—her steadiness in taking care of Rädhä-Dämodara as well as caring for the women, and his strength in keeping everyone enthused to sustain the program. Together they are a powerful preaching team. Another unique aspect of the Dome temple is the offering of prasädam. Viñëujana engages everybody in making the offering to Rädhä-Dämodara. After Silavati brings in the offering and says gäyatré, then all the devotees chant the praëäma-mantras along with her. After chanting the mantras, everyone offers this prayer in unison: “Oh my Lord, what am I, and what is my value? 672

I, who am eternal, full of knowledge and bliss, have falsely identified with this body which is temporary, full of ignorance and misery. And what is the value of these things we have offered you? They are also of the same temporary nature. But You, dear Lord Kåñëa, are the most expert mystic, and as such, You can enter into anything and change matter into Spirit as You like. And as You are always anxious to accept the offerings from the hands of Your pure devotees, so we have offered these nice foodstuffs unto the hands of Your most pure devotee, Çréla Prabhupäda. Please, therefore accept, and if You are satisfied, then we are satisfied.” Viñëujana Mahäräja has expanded this prayer that he originally wrote and introduced in Austin last year. He still retains the same mood of bringing everyone immediately to the devotional platform by his own devotional nature. For breakfast prasädam, devotees are usually served a creamy, sweet oatmeal, full of raisins, and so tasty that huge amounts are consumed. Viñëujana honors prasädam with the devotees and has intimate exchanges with them. Çréla: He used to confide his realizations often. One day over breakfast he said, “This morning I was chanting my rounds and my beads felt like cintämaëi stones.” The way he spoke about it we could also feel and share his realization. He was like that, very intimate, spontaneous, and natural all the time. Atendriya: One morning Viñëujana announced, “I had a wonderful dream last night. I dreamt that Prabhupäda gave me a sweet ball and when I ate it, it exploded in my head nine times. Like fireworks.” Nanda Kishor: Viñëujana was just amazing—the way he did 673

everything. When we were about to take prasädam, he would say, “Who can say something in praise of prasädam?” Everyday he would say it, and every day all the devotees, about thirty of us, would say something different in praise of prasädam. It was an amazing phenomenon that only Viñëujana could cook up in the first place. There were so many answers, “It tastes good.” “It frees you from past sins.” “It inoculates you against mäyä.” Every day he would say this just as we were taking prasädam, and every day we seemed to come up with new things to say. One time Viñëujana said, “At the time of death the one thing that you most value, you lose. And what is that?” He would make us think, then he would answer. “Your breath. You can’t even breathe.” Everyone loves Viñëujana Mahäräja because he is such a down-toearth leader. He is never above the devotees but always completely with the devotees. They respect him as the natural leader, because he is the most spiritually advanced and he has a vision of what he wants to do. He is not so qualified managerially, but there are other devotees who manage and, because of his mood, they manage in a mellow way. There is a weekly iñöagoñöhé for complaints and suggestions. Gradually, devotees begin to complain about the things that Viñëujana can’t do that Kértanänanda used to do. But Silavati quickly speaks up. “First you were complaining about Kértanänanda Swami, and you said you wanted Viñëujana Mahäräja. Now you’ve got Viñëujana Mahäräja, and you’re complaining about him? This is starting to go bad.” No one can argue with Silavati. She is a pillar and one of the strongest devotees on the party. When Kértanänanda Swami arrives from Los Angeles to perform the Initiation Ceremony at the Dome, he requests his original men to return to the farm. He needs their help preparing for a grand Janmäñöamé festival for Rädhä-Våndävana Chandra, followed by a huge Vyasa Puja celebration for Çréla Prabhupäda, who will personally attend. Mahäräja asks Kulädri to continue booking the Road Show and later rejoin him in New Våndävana. While Kértanänanda is in town, Zubin comes to the theater to collect 674

the huge tie-dye tent he had loaned the Swami six months back. Zubin: The next time I saw Kértanänanda Swami, they were staying under the Brooklyn Bridge in that theater. I had made contact with him while he was on the road, to please send back the tie-dye tent, but he kept on finding excuses. I love Kértanänanda, but his own cleverness is sometimes too clever for his own good. Anyone who was part of that Road Show was a very fortunate soul, because, I tell you, it was one of the greatest moments of my life. The lectures that Kértanänanda used to give every morning were so blissful. He was so inspired. Everybody was. It was a really inspiring time. But I finally got the tent back in Brooklyn in rags, all ripped to pieces. It didn’t leave me with such good feelings, after he gave his word that he would take care of it. I confronted him, but he was so clever, this guy. He could talk his way out of anything. That’s the problem with religious fanaticism, when you take it to the extreme that you use it as a crutch to compensate for anything you do. He was able to rationalize the whole story. But it was worth it all. Who cares, if it served his purpose? It helped them out, so I felt really good about that. I was just disappointed that he didn’t keep his word, because he was the leader, and for him not to keep his word…? When half of the old guard leaves for New Våndävana with Kértanänanda, a new contingent of actors and musicians immediately augments the production, attracted by its increasing success. Among the new people are actors who can sing and musicians who are more competent players. With the departure of Dulal Chandra to New Våndävana, two drummers take his place, Bahusira and Atendriya. They play perfectly together, with Atendriya laying down a solid beat as Bahusira does free style improvisational fills. Gariyan and Gadi are still the bass and lead guitar respectively, with Mangalananda as singer, songwriter, and second guitar. Mahäprabhu remains as the flute player. Varanasi devé becomes Silavati’s servant and assistant püjäré. The entire production is revamped, and the flavor of the new presentation becomes more innovative. Everyone works hard to polish the music, the lyrics, and the story line. The songs are better than ever 675

and fit into a well-developed plot. The show has become more complete and more sophisticated because Viñëujana and Aja really want it to be a world-class Rock Opera. Viñëujana Mahäräja has brought the right kind of mood, being an entertainer as well as a serious devotee. He is dedicated to the presentation of Kåñëa consciousness in a theatrical and entertaining way. “Jesus Christ Superstar” is currently playing on Broadway and has worldwide popularity. Toñaëa and Kulädri get tickets for the show to critique it. But they are appalled at the commercialized presentation of the concept of God, and the son of God. As devotees, they are repulsed by it, but they are only there to get a feel for the production. They come out of the theater confident that they have a niche to play off, and an equally good show as well. Prajapati and Satarupa come down from Boston to help direct the actors and choreograph the dancers, respectively. Every day is practice, practice, practice, in order to finalize the production for opening night. Gone is the Jester show with its sparse plot, replaced by a genuine Rock Opera with a new character, Ringer. The Ringer theme embodies realistic elements, like a saìkértana party that distributes a magazine to Ringer, who goes through the entire process of becoming Kåñëa’s devotee. Toñaëa and Kulädri get demos ready for George Harrison to hear. Everybody wants to try and make it into a major production. Why not? Prabhupäda is encouraging them. They want to “shoot for the rhinoceros” because Rädhä-Dämodara are right there on stage. The whole thing seems to have enormous potential. The First Transcendental Rock Opera is advertised to the public as an off Broadway show—way off Broadway—across the bridge in Brooklyn. Devotees hand out discount passes on saìkértana, and the theater is almost filled for every performance. The program is a transcendental multi-media extravaganza for the senses, with music, drama, philosophy, prasädam distribution, and book distribution. Bob has refined and enhanced the light show and slide show. Local devotees take advantage of the situation as their first chance to go to the theater. Because it’s their own devotee theater, everyone is eager to attend. 676

Lokamangala: This was a performance on successive nights that they were doing to a paying public. I think this was one of the first times that a non-devotee paying public was invited to see a performance put on by the Hare Kåñëas at a conventional theater. But there were a lot of things that needed tightening if they were to perform before a discriminating public. I could see that there were areas that were weak in the overall production, and the zest, the enthusiasm, and the overall exuberance that was there in Amherst was somewhat diminished in the theater. Pancha Ratna: I was there when they had their premiere. It was all very positive and exciting and could really do something. Everyone liked the guitar playing of Gadi. Viñëujana Swami was so lovable. He was quite an amazingly attractive person, who was really everyone’s friend, so you couldn’t help but love him. He was concentrating all his energy in developing this Road Show. Bimala devé däsé: I thought it was so timely. It was everything I liked before I came to the movement—the music, the drama, the psychedelic influence—but now it was transcendental and pure. It was a great story and really well done. It was so enlivening and exciting. It was brilliant. Lochanananda: They were doing a program that was very much like “Hair.” I thought it was mäyä. In those days if you were playing rock music, or in a rock band, there was something wrong with you. You were on the way out; a fringie. But Viñëujana’s group of devotees had memorized Chapter Two of Bhagavad-gétä. They would sit together and recite the whole chapter, just in English, and I was very impressed. In those days nobody knew any Sanskrit and nobody was memorizing, but they were memorizing the whole Gita in English, chapter by chapter. Mandalesvara: The Road Show performance brought tears to my eyes. All that sentiment and attachment for Rädhä-Dämodara just 677

carried me away. So I experienced some shadow attachment. Bhakti devé däsé: Everybody was talking about the Road Show and how exciting it was. I remember them taking me to a very dark parking lot. When you walked into the building, it was also dark, and there were rows of seats along the sides. It was a performance that was open to the public, and it was crowded. The music was very loud, and I remember being quite surprised that there would be rock music in the Hare Kåñëa movement. From a musical point of view the show seems pretty good, and everyone is happy with its progress. As the show is improving, Mangalananda is becoming more involved in the philosophy. One day he approaches Viñëujana with his realization. “Mahäräja, I think it’s crazy that brahmacärés are involved with women in a show like this. It doesn’t seem to make any sense.” “Well, this is the spirit of Kåñëa consciousness,” Viñëujana Swami replies. “Don’t worry about it. Just do your service.” Mangalananda: The most amazing story of all had nothing to do with the show. Viñëujana, myself, and a few devotees were standing outside the theater talking, when all of a sudden a sewer cap in the street was pushed off. A guy crawled out of the sewer with a harmonica holder round his neck, in clothes that were covered with stains, like a painter. On the harmonica holder he had fastened a picture of Kåñëa, so wherever he walked he was staring at it. He just crawled out of the sewer, walked right past us, and never blinked. He just kept going. To all of our amazement, Viñëujana said, “I know that guy. I know who that is.” That has to be the weirdest thing that ever happened to me in my life. The strange person with the harmonica holder is Carl, an eccentric who previously hung around Haight-Ashbury and always showed up for the Frederick Street prasädam program. When he heard that one should always remember Kåñëa, he began wearing a harmonica holder with an attached picture of Kåñëa wherever he went! 678

As in every temple, an important element of the Road Show program is going out for saìkértana. Rädhä-Dämodara are ever eager to participate and always go out with the devotees. Their portable palanquin/altar has an attractive curved roof, with curtains, so They can have some privacy if They want. A favorite spot is right in front of the nd New York Public Library on Fifth Avenue and 42 Street. Other popular spots are at the Empire State Building, at Times Square, and in th front of Macy’s Department store on 34 Street. Thousands of people pass by in their business suits, absorbed in their Manhattan lifestyles. All of a sudden they catch a glimpse of RädhäDämodara being served by a devotee with a peacock fan. Viñëujana Mahäräja leads his spirited kirtans, impelling every devotee to dance and chant with blissful abandon. Caught up in the fervor of the Holy Name, Viñëujana occasionally calls out, “Give your love to Kåñëa,” inspiring the devotees in their chanting and dancing. Everyone becomes so energized by Viñëujana’s intensity that the brahmacärénis approach people with BTGs and the pamphlet “On Chanting,” requesting everybody to, “Give your love to Kåñëa!” The best part of the day is when the portable swing is brought out so that Rädhäräëé and Dämodara can enjoy a pastime together. This really attracts the attention of passersby. One by one, devotees take turns swinging the Deities to the delight of the public, who gather to watch. Viñëujana Mahäräja takes a break from the kirtan to explain to the onlookers, in very personal terms, the mystery of Rädhä-Dämodara. He presents the idea that They are the Divine Couple, Rädhä-Kåñëa, in their childhood forms, yet still possessing omniscient and omnipotent powers inconceivable to human beings. Viñëujana often gives very personal lectures in very strange places. The explanation is appropriate, because the devotees understand that it isn’t grown up Kåñëa that they are serving. They are aware that Rädhä and Dämodara are a young boy and girl, and they present Them as such to the public. Every fifteen minutes, all day long, Silavati offers the Deities a silver plate filled with peanuts, raisins, and fruit. After blowing the conch, she 679

does a complete offering, reciting the prayers and ringing the ärati bell right there on the street. Hundreds of curious people stop to watch because, even in New York, they have never seen such a unique sight. Devotees offer prasädam to all the people who gather around. Everyone accepts a few peanuts and raisins each, not realizing that they are receiving the inconceivable mercy of the Supreme Lord through His darshan and His prasädam. These are most extraordinary pastimes because no Deities do this! Even Gaura-Nitai Deities seldom go out on street saìkértana. But here They are, Rädhäräëé and Dämodara, in the middle of the sidewalk on the streets of New York City, where Çréla Prabhupäda had also performed extraordinary pastimes. Many saìkértana devotees, who are out distributing books and BTGs, know that Çré Çré Rädhä-Dämodara are also out on saìkértana, so they like to come by to join in the chanting and receive the blessings of the Divine Couple. Gaurahari: I remember going to the city and seeing Rädhä-Dämodara on Their palanquin right in front of Macy’s. Viñëujana Mahäräja was sitting on the street with the harmonium pumping away and shaking his head blissfully. People were just standing around, and that kind of affected me. I remember thinking, “This is Kåñëa. Prabhupäda was right, He is everywhere. How merciful He is to come to Macy’s.” Anaìga-maïjaré devé däsé: Varanasi and I would be dancing like anything. Sometimes both of us would play mådaìga. People would come up right in front of the Deities, staring at Them while eating hot dogs and stuff. I was thinking, “These Deities are so merciful.” There was always a püjäré offering something regularly and then distributing it. Viñëujana Mahäräja made sure of that. Bimala devé däsé: This was midtown, New York City, and on the sidewalk, amidst the people in their business suits rushing to work, the bustling shoppers and passersby, were Rädhä-Dämodara on Their throne, accepting the worship of Their devotees, and eating raisins and dried fruit every 15 minutes, for the benefit of all those lost souls. 680

I remember being awestruck by Their compassion. I was in ecstasy as I passed out raisins to the people who gathered to stare at the sight— the chamara waving, conschshell blowing, kirtan ringing devotees, th absorbed in the worship of God on the sidewalks of 5 Avenue. It was the most amazing unprecedented event. While in New York, Viñëujana seizes the opportunity to take a kirtan party to Tompkins Square Park where Prabhupäda first introduced the saìkértana movement in 1966. He leads the devotees in chanting around the tree made famous by “The Swami and his Flock,” six years earlier. Viñëujana’s voice is always hoarse because he is leading kirtan or chanting japa throughout the day. But, as a result, he always seems to be in a state of bliss. Devotees find that dealing with Mahäräja is always sweet and natural. There is nothing pretentious about him. For the Sunday feast program Mahäräja likes to drive the bus to either Central Park or The Cloisters Park, where he will have a little festival with chanting and feasting, and always accompanied by RädhäDämodara. The actors put on a little performance in the park and then canvass people to come to the show at the Dome. Boarding the bus to return to the temple late in the afternoon, every devotee is completely off the bodily platform, situated in transcendence. They now have little to do with the struggle for existence of conditional life, with its anxiety and confusion. On the way back to the temple Viñëujana pulls out his harmonium and starts telling some pastimes of Lord Ramachandra from the Ramayana. Anaìga-maïjaré devé däsé: While he was speaking, he played the harmonium. It was almost like he was singing, but he wasn’t singing because he was talking. But it was singing because it was transcendental. He had that way about him that he could talk and sing at the same time. He was telling these elaborate stories that I had never heard before. He was going on and on, and the incense was billowing, and the Deities were there, and everybody was sitting peacefully while the sound vibration was pervading the whole atmosphere. Again, it was completely like you were in the spiritual world. All of a sudden, the 681

doors of the bus opened and you heard the honking of cars, the smell of exhaust fumes, and some guy shouting, “Hey, where’s thoity thoid ‘n thoid?” The middle of New York City. It was like, “Wait a minute. Where are we?” It was completely incredible. When the driver closed the doors and Viñëujana started up on the harmonium again, you could really feel the difference between the spiritual and material energies. It was so obvious. It was the same kind of experience I had with him in Houston. You get so caught up in the spiritual atmosphere and all of a sudden, wait a minute, I’m in this material world. Somehow he could create such an atmosphere. As the bus crosses the Brooklyn Bridge and heads towards the temple, Viñëujana Mahäräja gets up and stands in the front stairwell, chanting japa beside the open door so he can get a little fresh air. On a right turn, the bus takes the corner a little fast and suddenly Mahäräja falls out of the moving bus, rolling right out onto the pavement. Immediately, the bus comes to a screeching halt. The incident frightens the devotees, and everyone jumps out of the bus, concerned that Mahäräja is injured. Although he is scraped up and a little shaken, Viñëujana gets up as if nothing happened and just keeps chanting. When the bus pulls up in front of the Henry Street temple, a devotee comes up to announce that someone is on the phone for Viñëujana Mahäräja. Viñëujana comes in to take the call and smiles at Yogesvara sitting at his desk in the office. While Mahäräja is taking his call, Yogesvara notices that Viñëujana is bleeding. There is blood coming from a wound, although Viñëujana seems totally unconcerned. Yogesvara decides that he should do something about it. He gets up and brings over a first aid kit to clean up the blood from Viñëujana’s arm. Speaking on the phone, Viñëujana Mahäräja is in another world and unaware that he is cut. He doesn’t even acknowledge that Yogesvara is cleaning up his wound. He is totally oblivious to the whole affair. When he finishes his call, Mahäräja turns around with a big smile and informs the office devotees that Prabhupäda will be arriving at JFK International on July 2, and all the devotees should be there to greet him with a rousing kirtan.

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Sunday – July 2, 1972 Word spreads all over the Eastern seaboard of Prabhupäda’s imminent arrival in New York. Devotees from as far north as Montreal and Toronto, and as far west as Detroit and Chicago, arrive at the Brooklyn temple, excited to see and hear His Divine Grace. With the public theater performances over, the Road Show can no longer afford to pay rent on the Dome, so they vacate and move over to the Spiritual Sky loft on Tiffany Place where ISKCON Press is also located. Among the devotees visiting New York are Bhagavan and Indradyumna, who have arrived a few days earlier from Detroit. They have timed their visit to coincide with Prabhupäda’s arrival. Actually, they are in New York to catch a flight to Europe where they will take over management of the Paris temple. Indradyumna: I remember big kirtans. Viñëujana Mahäräja was leading some of those kirtans, so I was very enlivened to see him again. I was thinking, “I wonder if he’ll remember me?” One morning I met him in the hall. “Mahäräja, do you remember me?” I was really nervous. He looked at me and said, “Aahh, yes. Ann Arbor. Last year. We had wonderful prasädam and wonderful kirtans.” That’s all he said. I thought, “Wow, he knows who I am.” I was in great awe and veneration. In those days to approach a senior devotee or a sannyäsé was like approaching Lord Brahma. Then there was an announcement that Viñëujana Swami was going to lead out a kirtan party. Finally I got to chant again with Viñëujana. So we went out, and they brought Rädhä-Kåñëa Deities along. He had a bus there. Some devotees were complaining about taking Rädhä-Kåñëa out on the streets. I thought it was great because he sat down with a little harmonium and he was chanting. Because of the huge influx of people the temple authorities take advantage of the crowds to ban the ladies from entering the temple room during the morning program from now on. The temple president, Bali Mardan Goswami, accepted sannyäsa in Los Angeles at the May 27 683

sannyäsa initiation. As a new sannyäsé he wants to be very strict. He doesn’t want women in the Çrémad-Bhägavatam class because they are too agitating for the men. Bimala devé däsé: The women were so upset. We were sitting in stairwells, or gathered in little huddles up on the third and fourth floors, while the Deity greeting was going on downstairs—and we were banned from it! But, suddenly, Silavati had this realization. She threw a different light on it. “This is Rädhä-Dämodara! This is Their trademark. They just upset everything and stir up our spiritual feelings.” When we realized that it was Kåñëa and not the temple authorities—that we were being dealt with directly and it was part of Rädhä-Dämodara’s lélä—we were thrown into this complete mood of separation, desiring to be in the temple room to hear ÇrémadBhägavatam. It was just to increase our anxiety for the morning program, to want to be there, to want to see the Deities, and to want to hear class. Silavati would always tell us these wonderful RädhäDämodara pastimes. Sure enough, the mandate only lasts one day. The next morning women are again allowed into the Bhägavatam class as normal. When Prabhupäda arrives at the airport on Sunday, there are over four hundred devotees to greet him. Viñëujana leads the kirtan in the airport lounge with the intensely excited devotees already in ecstasy just to catch a glimpse of their spiritual master. After a short kirtan, Prabhupäda gives a brief address for the press people that have gathered. In the meantime, Viñëujana and a few devotees hop into a car and head back to the temple so they can greet Prabhupäda a second time. Many guests are already waiting at the temple to meet the spiritual master of the Hare Kåñëas. Agnideva: I was living outside and visiting the temple. When I arrived that day, the devotees were all cleaning up. There was so much excitement, “Prabhupäda is coming. He’s at the airport.” Everyone was always saying “Prabhupäda said,” so I had been wondering, “Who is Prabhupäda?” Now I would find out. I went into 684

the temple room and sat next to the vyäsäsana because I figured once he comes there will be a big crowd. So I reserved my seat. Then I heard people saying, “He’s here. He’s here.” The door opened and in walked Viñëujana Mahäräja, sun-tanned, real muscular, with bare arms holding his daëòa. He paid his obeisances, and I thought, “Is this him?” I thought he must be Prabhupäda, “Boy, he’s young!” Then Mahäräja sat down and made everything clear. He spoke for about five minutes to prepare us, the guests in the temple, that we’re going to meet the greatest soul on earth. Viñëujana had a way of speaking that was very dramatic, and it opened our ears up to hear Prabhupäda. When Prabhupäda came in and spoke, he instilled an urgency to take up the mission. I made plans that I better get it together. Six months later I moved in. Girijadhava: At the Sunday feast in Toronto, I said, “Where are all the devotees?” “They went to New York because Prabhupäda is coming.” So for that whole Sunday feast I was thinking, “I wish I was in New York. What am I doing here? Prabhupäda is in New York.” After the feast I washed the pots and asked anyone if they would like to go to New York and see Prabhupäda. One devotee wanted to go. So we left that moment and drove all night. When we arrived at the Brooklyn temple early the next morning, we saw all these devotees in their saffron robes just floating down the street. It was so pleasing to see. During class, the only thing I can remember Prabhupäda saying was, “These books are not just for selling. They are for reading. They are for you to read. If someone comes up and asks what is in these books, and if you do not know, that will not reflect well on your spiritual master.” Also in attendance is Dämodara däsa from the Q Street temple in Washington. He is fully prepared to meet with Prabhupäda and reclaim his Rädhä-Dämodara Deities from the Road Show. As temple president, Dämodara is able to gain access to speak with Çréla Prabhupäda. They briefly discuss the dispute over the traveling Deities. Prabhupäda agrees 685

to meet later in the day with Viñëujana Swami to settle the matter. It is late in the afternoon, when Viñëujana Mahäräja and Dämodara arrive for the meeting in Prabhupäda’s office. Prabhupäda begins by requesting Dämodara to state his case. Dämodara has come fully prepared with receipts, and a copy of the letter of credit sent to India, which he presents to His Divine Grace. “Çréla Prabhupäda, I purchased these Deities for the Washington temple, and I have the bill of sale.” As Prabhupäda glances over the bill of sale, the bill of lading, the notifications from the Port Authority and the trucking company, Dämodara explains how he had only loaned the Deities to Kértanänanda Swami, who had promised to return Them. Prabhupäda looks up at his young sannyäsé. “Viñëujana Mahäräja, what do you say?” “You cannot purchase Kåñëa with a bill of sale, Çréla Prabhupäda.” “Yes,” Prabhupäda answers, smiling, very pleased with the remark. “That is right.” For a moment, Prabhupäda gazes at a Deity that stands in his room. He then turns to Dämodara and gestures towards the black marble Kåñëa, the original Kåñëa Deity in ISKCON, which had been there in New York since the inception of the movement. “This Govindaji Deity you may take. Install Him in Washington, along with Rädhäräëé that Yamunä can arrange. You may request Yamunä to provide Rädhäräëé for Kåñëa.” Within moments, Prabhupäda settles the dispute to the satisfaction of both parties. Dämodara däsa: This beautiful Deity was given to Çréla Prabhupäda at the 26 Second Avenue temple by a certain Mr. Sharma. The Deity was never installed but nevertheless placed on the altar in 1967. I vividly remember dancing in front of Him and having all kinds of “realizations.” He was just standing on the altar, on the lower tier. When Lord Jagannath was installed, this Deity was given a place of honor up on the top tier in His own little house, sometimes peeking discreetly from behind a curtain of white gauze. 686

At first we didn’t give Him a name, but by the time the temple moved to 61 Second Avenue, we were calling Him Govindaji. He was ensconced in a glass display case on the left wall of the temple room on the second floor. Prabhupäda said we should treat Him like a picture, so certain amenities were observed, if not püjäs. He was given a spray bottle shower every day. His position grew in importance with the move to Brooklyn, where He took up residence in Çréla Prabhupäda’s quarters, for the first time wearing clothes other than the marble ones He brought with Him. So now Prabhupäda wanted Him to go to DC to preside over the devotees there. The arrangement was made that we contact Yamunä in Våndävana who would arrange a very nice Rädhäräëé Deity. We were to get nothing but the best. I personally had always enjoyed gazing at the Govindaji mürti. He was like an old friend. We were all very attached to Him at that time. One of the guests coming to see Prabhupäda is a young American with long matted hair, wearing yogi pants and kurta. He has recently returned to America after two years in India. He had originally met Prabhupäda during the Bombay pandal programs of March 1971, when he was studying the writings of Shankaracarya and taking a Buddhist meditation course in Bombay. Radhanath: I was living in the Himalayas, in caves and on riverbanks, going to different gurus, different yogis, and learning meditation and philosophy. While I was traveling in India, I went to so many gurus and so many Maths. When I met Prabhupäda, I thought, “This is a very great saint, but there are so many great saints. I must continue traveling.” So I just wasn’t ready then. I’ll never forget that first day. I was there in the middle of the audience in Bombay. There were tens of thousands of people at the program in Cross Maidan. Gurudäsa preached to me a little during the day. The first night Prabhupäda was speaking, Gurudäsa was looking for someone on stage. Then he started waving. There were so many Bombay aristocrats there, and I was just a penniless beggar, the most insignificant person in that whole audience. But Gurudäsa came 687

down and said, “Prabhupäda wants you to sit on stage with him.” He took me on stage, and Prabhupäda looked at me and smiled, seeing this westerner with long matted hair and yogi clothes. He asked me to sit right next to him. Later, when Prabhupäda was getting off the stage, I went to touch his feet. I was used to touching holy men’s feet, but one devotee immediately stopped me, “No one touches Prabhupäda’s feet.” Then Prabhupäda looked at that devotee and said, “He can touch my feet.” Prabhupäda looked at me and just stood there with his feet available. He smiled, and I touched his feet. Then he smiled again and said, “Hare Kåñëa.” So he was very kind upon me and gave me such causeless mercy. I spent about ten days with him, and I thought he was wonderful. I had no money, so I went to beg money to get a KÅÑËA book. I was very serious about finding God. Soon I went back to the Himalayas and was living near Dharamsala. I was studying at the monastery of the Dalai Lama, but living in a cave because I wouldn’t live indoors. The cave was a fortyfive minute walk through the jungle, and I had this KÅÑËA book which I used to read during the day. At night the cave was pitch dark, and there were snakes and scorpions in there. It was by Kåñëa’s grace that I survived. When reading the KÅÑËA book, every time Prabhupäda spoke against mäyävädés or impersonalists, it would be just like darts in my heart. Why does he keep doing this to me? I couldn’t handle it because I began my spiritual life as an impersonalist in the Himalayas. I loved him, and I loved when he would talk about Kåñëa, but I couldn’t tolerate his criticism of the impersonalists. So I gave the book away. I ended up in Våndävana a year later. I was just passing through and I got typhoid, so Kåñëa wouldn’t let me leave. By the time I got better, I had decided to be a Brijbasi for the rest of my life. Then Prabhupäda came again with about twenty devotees. Nanda Kumar was the püjäré. Gurudäsa, Çyämasundara, Yamunä, and Mälaté were also there. So in Våndävana I accepted him as my guru without any official initiation, but I was following his principles. Because I was meeting so many gurus who all wanted me to take initiation, I had made a vow during my travels that until I know that I’ll never leave a 688

particular guru, I’m not going to accept initiation, and I won’t shave my head, because shaving the head means total surrender to guru. After spending two years in India I was on my way back to America. I stayed for several weeks at the Bury Place temple in London. Revaténandana Swami was in charge then. He had a room way up on the top floor. We spoke together for quite a while and he was asking me about India because he had also just returned shortly before. I told him I was going to New York and he said, “When you go to America, there is a devotee, he is my cousin, and he’s the most wonderful devotee. You must meet him. He’s such an ecstatic devotee and he loves Kåñëa so much. His name is Viñëujana Swami.” With tears in his eyes he was praising Viñëujana Mahäräja. So just by hearing from such a wonderful devotee about Viñëujana Mahäräja, already I felt a very deep attachment to him. I arrived in Florida and a few days later heard that Çréla Prabhupäda was coming to New York. I immediately hitchhiked to New York and accompanied the devotees to the airport to meet Prabhupäda. The next morning, Viñëujana Mahäräja led maìgala-ärati. It was such a sweet, wonderful kirtan. After the ärati I approached this person and said, “That was a very beautiful kirtan, Mahäräja. What is your name?” “My name is Viñëujana Swami.” “Oh, I just met your cousin, Revaténandana Swami.” He was very happy. Immediately, there was such a loving exchange. He was praising Prabhupäda, praising the devotees, and praising Kåñëa. Whenever Prabhupäda comes to New York, hundreds of devotees converge on Henry Street, leaving the locals no place to park their cars. Without thinking, some devotees park in people’s driveways, and some even spend the night in their vans. Viñëujana Mahäräja also parks the Deities’ bus at the corner of Henry Street on Kane Street by the side of the temple. Due to so many vehicles, there is a tremendous traffic jam. The neighborhood people quickly become disturbed and there is a backlash in the form of complaints to the temple. Viñëujana tries to ease the situation by inviting the neighborhood 689

kids on the bus for kirtan and prasädam. But one evening as Mahäräja chants japa outside the bus, a neighborhood boy walks up, points to the bus window and says, “One, two, three. Tonight.” Seeing his gesture of attack, Viñëujana gets angry and immediately chastises the boy, sending him away quite frightened. But the boy later returns with his father. The man is roaring like a demon and begins furiously kicking on the door of the bus. Devotees pour out of the temple to defend Rädhä-Dämodara inside the bus. A huge argument ensues, with more neighborhood people gathering and shouting at the devotees. The altercation becomes more than verbal and someone calls the police. Just before everything gets out of hand, the police arrive and everybody cools down. But the locals vow to return for revenge. A few days later, Prabhupäda leaves for London and all the visiting devotees return to their temples. After everyone has left, the local teenagers return with a big gang late one evening, and a temple car is set ablaze. Next, they break one of the front windows and throw firecrackers inside the temple. This erupts into another fight and the police have to come once again. Order is finally restored, but feelings remain tense between the devotees and their neighbors. Viñëujana feels responsible for causing the whole imbroglio, although everyone in the temple agrees that Mahäräja acted properly to protect the Deities. Nevertheless, to avoid further confrontation, Viñëujana decides that the Road Show buses will leave for Buffalo, where they already have an invitation to perform for Ratha-yäträ. Two newcomers, who had only come to New York to see Çréla Prabhupäda, also leave with the show. Santosh is a brilliant keyboard player and his wife, Çravaëéya, is a singer of the stature of Grace Slick. They were part of a small rock show that Bhagavan däsa had put together in Detroit, trying to emulate the Road show success. But with the departure of Bhagavan for Paris, they are offered the opportunity to merge their show with Viñëujana’s program and immediately agree. Mandalesvara, who works at ISKCON Press, decides to take a few months off and travel with Viñëujana’s bus party. He is deeply attracted to Rädhä-Dämodara, and although happily married, he just wants Mahäräja’s association for a while. But Viñëujana emphatically disagrees. 690

“The Press is Prabhupäda’s heart. If you were to go that would be like taking a valve out of Prabhupäda’s heart.” When the buses leave for Buffalo, Mandalesvara feels painfully unfortunate to be left behind.

Buffalo, New York – July 1972 As a result of the Bhagavad-gétä course that Rupanuga taught at the large State University of Buffalo in 1969, many college students became devotees. Several have gone on to do outstanding service on behalf of Çréla Prabhupäda. Among them is Guëagrahi däsa, now the gåhastha temple president of ISKCON Buffalo on Bidwell Parkway. Guëagrahi is enlivened by everything he has heard about the Road Show and wants to bring them for the Buffalo Ratha-yäträ festival. On receiving promotional materials from Toñaëa Kåñëa, Guëagrahi approaches the Hare Kåñëa club at the University to sponsor a performance on campus to help pay for Ratha-yäträ. He makes a presentation at the Student’s Union booking office, showing the brochures and explaining that the First Transcendental Exposition would like to perform in Buffalo. The presentation is convincing, and the University pays $1200 out of its budget to book the show. When Viñëujana Mahäräja arrives with three buses filled with devotees, the ecstasy at Buffalo temple increases unlimitedly. Immediately, Viñëujana Mahäräja is asked to lead the saìkértana procession downtown. Buffalo is a very cold town in terms of responding to Kåñëa kirtan, so the devotees are amazed to see how Viñëujana charms the usually cool pedestrians. Muktakesa: Normally, we would be trying to figure how to even stop someone and give them a card to invite them to the Sunday feast, let alone to get a quarter for a BTG. But when Viñëujana came, people were attracted and captivated, which was out of the ordinary for Buffalo. His style was so charming, even the way he spoke. I remember one kirtan in particular. Viñëujana was in the center of a circle of devotees, playing mådaìga with his left hand, and leaning over to take the dust of the lotus feet of each devotee in turn and 691

touching it to his head with his other hand. Guëagrahi becomes so inspired by Visnujana’s association that he decides to promote Mahäräja around town. He calls up the local radio stations to inform them that there is a genuine Swami in town. One station agrees to an interview. On the day of the interview, Guëagrahi asks Madhuhara to shave Viñëujana’s head before they drive over to the radio station. The brahmacäré is a little nervous shaving up the Swami and wants to do it right. He asks Mahäräja if the razor is causing him any pain. “No. If I can’t think of Kåñëa, that is painful,” Viñëujana replies. Guëagrahi: We did a very simple talk show. I was very impressed by the way he spoke on the show. He rarely had to search for words or negate a word with another word. He just spoke very poetically. I noticed that Viñëujana Mahäräja was completely equipoised. It was the most inspiring association for me. The host was also very impressed. Everyone was always affected positively by Mahäräja. I remember walking in downtown Buffalo feeling very proud that I was with him. Hearing that Viñëujana Mahäräja will be at the Buffalo Ratha-yäträ, many devotees plan to attend. His presence causes excitement in all the temples throughout the Northeast. As a result, more devotees than usual arrive at the Buffalo temple. Among them is Suddha Jéva, who has come from Philadelphia to help build a Ratha-yäträ cart for the Buffalo festival. Viñëujana Mahäräja has his bus parked beside the door leading to the brahmacäré ashram so that he can come in to use the shower in the morning. Suddha Jéva: Every time I saw Viñëujana Mahäräja, he was singing. That’s what I remember about him. The Buffalo ashram, wasn’t very good and there was only cold water in the showers, so I was dreading getting up in the morning. I would stand in line at 3:00 AM to take my cold shower, not feeling very transcendental, but from the second Mahäräja came in from the bus he’d be singing. He’d walk into the shower room and he’d be singing. He didn’t really care where he was, 692

he was just always singing. I remember sitting there looking at him as he walked into the cold shower, and he was still singing in the cold shower. He’d sing all the way up to maìgala-ärati and then he’d lead the kirtan, too. Every time I saw him he’d be singing. That really amazed me. I would always go to the bus for the evening program. At night the bus seemed like it was glowing. There were curtains on the windows, but you could smell the incense, and then you would hear the harmonium. As I worked all day long, I’d be looking forward to the evening. When I heard the harmonium, I’d go in. That was the first time I saw Rädhä-Dämodara, and I was very attracted to Them. When Viñëujana chanted, he would sing to Them. He wasn’t just singing, he’d be looking at Them, playing the harmonium like he was serenading Them. He always had that glow in his eyes. I had the feeling that They were definitely reciprocating with him. The whole thing was so mystical; I felt that his bus came right out of the spiritual world. Just before Ratha-yäträ day, the Road Show performs at the University. After the show Viñëujana Mahäräja goes out with the devotees to distribute books and magazines to the students. Suddha Jéva distributes beside Mahäräja. This is a big thing for him, to have the personal association of Viñëujana Mahäräja, because he admires him in every way. Seeing the new brahmacäré’s enthusiasm, Viñëujana congratulates him every time he distributes a book. Driving back to the temple together, Suddha Jéva is so captivated by Viñëujana Mahäräja and Rädhä-Dämodara, that he asks if he can join the traveling party. Viñëujana responds, “What temple are you from?” “I’m from the Philadelphia temple.” “I don’t think your temple president would like it if you came here to help and then didn’t go back.” Mahäräja gently encourages Suddha Jéva to return to Philadelphia after Ratha-yäträ. On Ratha-yäträ day the three Road Show buses join the procession behind Lord Jagannath’s chariot. Hundreds of devotees have arrived for 693

the festival, so the parade makes a big impression on the local residents. Viñëujana leads the procession through the streets of Buffalo, creating a celestial mood with his kirtan all the way to the park. At one point during the parade, Mahäräja turns to Guëagrahi and exclaims. ”This is wonderful. I’m getting the same feeling that I got at the San Francisco Ratha-yäträ. The same feeling.” When the procession arrives at Delaware Park, the Ratha-yatris are excited to see a gigantic array of equipment with huge tie-dye backdrops set up at the Bandstand for the Rock Opera concert. Mahäräja brings the kértanéyäs onto the stage to lead the chanting over the sound system. Next, he gives a short address, explaining the meaning of Ratha-yäträ, and introduces the transcendental Rock Opera. He requests everyone to sit comfortably on the grass as the players will present a few skits before the Rock Opera is performed. The mood is very much like a Love-in, with music and a spiritual atmosphere. Murali Kåñëa: I was fifteen years old. I had met, and liked, the devotees once before when they came to our all-boys Catholic high school. They made perfect sense to me and my brother. Our parents cried because we discussed it with our seven brothers and sisters at the Irish Catholic dining room table. One day, while out walking my dog, I heard music, like a band playing in the park. So I went in search of the music. As I approached, they were singing this song and I’ll never forget the lyrics. I still use them. Everybody in my family, devotee or non-devotee, sings this song: “We’ve got a good ship, we’ve got a good captain, we’ve got a wave of sound, we’re homeward bound.” I never forgot it. I was a pretty high stimulus person at the time, but I was attracted, so I sat down. They did skits. The skits mesmerized me. They did one about a kid seeing little creatures: “See the pretty butterflies... catch them, catch them, catch them. Look at the little ants...stomp them, stomp them, stomp them.” Then they did this fantastic play about a guy who was trying to get high, and have a girl friend, and everything was going wrong on him. Somebody stole his girlfriend, somebody got his stash, and he got too drunk and threw up. The material world wasn’t working for him at all. I was at that age where I was 694

experimenting, and that Rädhä-Dämodara party with Viñëujana Swami moved me in a way that I never forgot. I remember it vividly, like it was yesterday. There are few devotees in the movement that, when you hear them, it moves you and you never forget it. When Viñëujana sat down at the harmonium, I never forgot the song he was singing. He had a real melodious, sweet voice. That was my first complete experience of Kåñëa consciousness. About three years later I joined the temple.

Philadelphia, Pennsylvania – July 1972 The following weekend, the Road Show is in town for another Rathayäträ. Suddha Jéva is glad to see Viñëujana Mahäräja again and personally brings Mahäräja to see the cart he has built for the Philadelphia Ratha-yäträ. Mahäräja is full of words of encouragement for Suddha Jéva’s devotional service. The Philadelphia temple has a spacious altar housing large Jagannath Deities, but none of the local devotees really know much about Deity worship, so the result is a very simple püjä. The temple president, Ravindra Svarupa, invites Viñëujana Mahäräja to put Rädhä-Dämodara on the altar beside Lord Jagannath, Lady Subhadra and Lord Balaram. With the Road Show püjärés on the altar, the local devotees learn the higher standards of Deity worship. Ravindra Svarupa: Viñëujana came with Rädhä-Dämodara, and They were so lovely. His devotion to Them was inspiring. The intensity of his absorption and seva of Rädhä-Dämodara was quite impressive. He would do püjä for Them, and I remember the whole temple room smelled of sandalwood oil. He came for Ratha-yäträ and led this incredible kirtan all the way. We had a sound system on the cart, but he didn’t want to use it. He wanted to do kirtan on the street with the mådaìga. It was such a sustained effort. The amount of energy he had to put out to do that was incredible, and afterwards he couldn’t talk. He was hoarse. We ended in the park and I remember him afterwards, stretched out on 695

the tomb of the Revolutionary War Unknown Soldier. Actually we had that first festival at the Revolutionary War Graveyard. This is a big year for Ratha-yäträ, with festivals all over the world. Jayänanda’s inspiration has helped spread Ratha-yäträ around the globe through the men who had worked with him in San Francisco. Çyämasundara has now organized the festival in London, NaraNäräyaëa: and Bhavänanda in Calcutta, and Madhudviña in Melbourne. In 1972, Ratha-yäträ is performed in six major cities. Prabhupäda’s idea for promoting Ratha-yäträ is that ISKCON shall spread Kåñëa consciousness around the world through the festival of Ratha-yäträ much the same way that Christianity was spread through the occurrence of the Crucifixion of Lord Jesus. My idea is that if simply by narrating the Crucifixion incident of Lord Jesus Christ, the Roman Catholic Religion can spread to such a wide area of the world, how much there is great potency of spreading our Kåñëa consciousness by depicting hundreds of thousands of such incidents like Ratha-yäträ… In different cities and different centers we can introduce such multi-pastime ceremonies of Lord Kåñëa, and certainly people will be engladdened to observe such transcendental and happy ceremonies. Letter to Aniruddha, July 7, 1968

San Francisco – July 1972 The grandest and most magnificent Ratha-yäträ is in San Francisco. Under Jayänanda Prabhu’s expert organization, this year is the best festival ever, even though Çréla Prabhupäda skips the San Francisco festival for the first time to attend the London Ratha-yäträ. Jayänanda is really into festivals because he likes to see others happy. He just wants to see one big happy family serving Çréla Prabhupäda. Jayänanda’s faith in the festivals is well known, and he is always right up front leading the kirtan, playing a big drum with the one simple beat that he always plays because that’s all he knows. He is a simple and lovable person, and his kirtans are always the same. Still, devotees in the Bay area agree that Jayänanda’s kirtans are the best, and everybody 696

wants to go out on saìkértana with him. Kåñëa consciousness is booming in the Bay Area, with 10-20 new devotees joining every month, and Jayänanda is the major influence in attracting these new Vaiñëavas. Due to his positive approach to spiritual life, the San Francisco and Berkeley temples are always blissful. Mangala devé däsé: Jayänanda organized Lord Caitanya festivals with a huge figure of Lord Caitanya. Many devotees would come and the entire temple room would be completely full with various flowers that Jayänanda obtained for garlands. Those festivals were equally as ecstatic as the Ratha-yäträ festivals. When Çréla Prabhupäda came, he was very pleased, but where was Jayänanda? Jayänanda’s mood towards his spiritual master was that of complete awe and reverence. He was so humble around Prabhupäda that he was embarrassed to be in his presence, so he usually stayed in the background. Every morning Jayänanda wears his big yellow dhoti, but after breakfast prasädam he puts on an old pair of dungarees to work on the cars, or to do some other service that isn’t clean. He is not much of a philosopher, nor does he memorize verses. Instead, he keeps busy all day doing the services that other devotees don’t relish, like the garbage run, buying the produce, serving out prasädam, and washing the pots. But he’s always back in the temple for the evening program, fresh from the shower and wearing a dhoti again. He is constantly engaged in Kåñëa’s service simply because he enjoys it so much. Every week he shaves up because he likes to keep a clean shaven head. Because he is such a thrifty person, he wears his clothes until they are practically threadbare—even his devotional clothing. In the early days, Prabhupäda always emphasized prasädam, so Jayänanda knows how potent mahä-prasädam can be. He loves to eat. When he takes extra helpings of sweet rice, he always laughs at his big appetite. It’s not that he eats only what is required. No. He relishes prasädam and eats plenty. Prabhupäda had instructed, “If you work like a horse, you can eat like a horse,” and Jayänanda fits that description to a tee. But he is not fat, with a big belly. On the contrary, he is muscular and strong. 697

Every time he honors prasädam, he says, “This is the best prasädam I’ve ever had.” All the devotees smile and agree, “Jaya.” They know that Jayänanda always says that. Invariably, some new bhakta will pipe up, “But you said that last time.” Jayänanda always replies, “No Prabhu, I’m telling you, this is the best prasädam I’ve ever had. Who cooked today? This is definitely the best.” He is so attracted to eating as a devotional activity, that he is always glorifying prasädam. Out on saìkértana, Jayänanda likes to buy dates, nuts, bananas, and sour cream. “Boy, will you look at this?” he says. “Let’s make a nice offering to Çréla Prabhupäda.” He will immediately make an offering and within minutes has everybody eating. With a huge grin on his face, he asserts, “Boy, this is the best prasädam I’ve ever had.” Everybody laughs and Jayänanda laughs, too. He has great big hands, which he uses to make gestures to drive home a point. “I’m telling you, we just have to take more prasädam, that’s all. If there’s any difficulty just take more prasädam.” Jayänanda’s love for prasädam can’t be checked. He even eats when he’s sick, saying, “Give me more prasädam, that way all the germs will get liberated, too.” Many hippies come to the Sunday feasts wearing beads and long hair, and Jayänanda encourages them to eat as much as they can. The festivals, especially Ratha-yäträ, and prasädam distribution, are Jayänanda’s favorite services. If there is any prasädam left over he will invariably say, “Boy, this prasädam is so good we have to take some out. We’ve got to go somewhere and distribute this prasädam.” He’ll bring the van around, and everybody jumps in to go distribute the leftovers. It’s not a regulated program that every day at one o’clock he will go and distribute prasädam. No, it’s a happening, like after a Sunday feast or a festival. Sometimes Jayänanda gets inspired to cook up a little extra prasädam just to distribute to people on the street. The San Francisco temple is in the Mission district where there are always hungry people to be found. 698

In Berkeley, the students and hippies who hang around the University are always enthusiastic for prasädam. If they see a devotee, they will ask, “Where’s that Johnny-ananda who gives out the free food?” These are the days before every activity is completely organized, so doing service is more spontaneous and joyful. Nalini Kanta: I would go with him to the produce market in San Francisco, not so much for the service, but because I liked to be around him. He was an automatic inspiration for Kåñëa consciousness. One afternoon, after a college program, we came back late and took prasädam in the back yard of Berkeley temple. The sun was right above us, and the preparations were glistening with ghee in the sunlight. I was sitting with Jayänanda thinking, “This is such a divine pastime, honoring prasädam.” He would eat and eat. There was no end. He was regulated, but not about prasädam. He would always take prasädam. Ratnesvari devé däsé: He was always very kind to the women, whereas the other male devotees were not so inclined. He would take us out on TSKP—a truckload of women in the van—at a separate time. If we were sometimes hesitant to get out of the van, there was a nice story he’d tell us. “You know, the cow doesn’t discriminate. As long as there’s some grass, any pasture is fine and the cow will be happy. Similarly, as long as there are some conditioned souls, we should not be hesitant, but just approach them.” He would deal with any lady who was having a problem, but his general overall mood was detached. He was so loving that he would make sure we were properly taken care of. He wouldn’t elaborate on the philosophy, he would just say, “This is so much nectar. This is bliss.” Jayänanda has not changed at all since his marriage to Traidevé. He is still as Kåñëa conscious as ever and still attends all the daily programs. He knows that Prabhupäda wants everyone up for maìgala-ärati, so he continues the service of helping everybody to wake up for the morning program. He is often the first to rise, and then encourages the 699

brahmacärés to wake up in his usual joyful manner. “Haribol, Prabhu! Time to rise,” and he will give a little shake. “We’ve got to get up now for maìgala-ärati.” The temple facilities are simple, and the brahmacärés have to line up to take showers, but Jayänanda always creates a nice mood. Because he is such a generous and mild-mannered person, he is the leader in interpersonal relationships. All his relationships are centered on serving Prabhupäda, spreading the movement, and becoming fixing in one’s own service. Jayänanda has no material possessions, yet he performs welfare work for everyone else. And because he is surrendered to Kåñëa, he is peaceful and completely indifferent to material acquisition. He is so fixed in devotional service, that the negative qualities of lust, anger, and greed never manifest in his personality. Rather, he always has a transcendental demeanor. Although Jayänanda isn’t a scholar, he does give class on a regular basis. As the senior man in the temple, he never shirks his responsibility. He doesn’t know many Sanskrit verses but he does gives inspired classes straight from the heart. Usually he speaks about how to spread the movement and how to follow Çréla Prabhupäda’s instructions, especially in regard to chanting rounds and following the four regulative principles. Everyone likes Jayänanda’s classes because he is so warm. He is a serious devotee so his classes deal mainly with following instructions given by the spiritual master, but on a personal level he is light and sweet. For the devotees in Berkeley and San Francisco temples, Jayänanda is a reference point; whatever Jayänanda says must be okay. In this way, he is the standard for the temple, like an acharya. To those who like to simply chant rounds or read all day, Jayänanda advises, “You get up for the morning program and chant nice rounds, but then you do some service for Kåñëa. You have to be engaged for Kåñëa.” He always preaches about being constantly engaged in the Lord’s service. He only sleeps five to six hours each night, even though he works very hard; so during the day he takes fifteen-minute naps now and then.

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He maintains his very intense japa, closing his eyes and always rocking back and forth. When he chants his rounds, he is completely absorbed in the Holy Name, sitting in one place, unconcerned about anything around him. Occasionally Jayänanda gets angry, but this is also simply an attempt to encourage devotees who are too lazy, or too critical, to get engaged for Kåñëa. He never berates anybody but goes straight to the truth of the matter, drawing someone’s attention to the service that needs to be done. “Well, I don’t know. This temple is just getting so dirty. It seems like it’s just a bunch of guys sitting around jawing all day. Maybe someone should just do a little work and get this temple clean, and do some service for Çréla Prabhupäda.” He never puts his finger on one man, but seeing his dissatisfied mood, devotees jump up and begin cleaning the temple. He is not concerned that by saying something in anger it may ruin his reputation as the senior Vaiñëava, because he remains constantly engaged in Prabhupäda’s service and will only exhibit his feigned anger when people are not doing what they should. Jayänanda rarely speaks about his realizations because he is grave. He is the only senior devotee left in San Francisco from the original Frederick Street temple, and that makes him the teacher for all the newer devotees. But he doesn’t just sit around and talk about his special realizations or memories. He just keeps busy doing service, always encouraging everybody else to keep busy in their service. Yogesh Chandra: When I was temple commander, Jayänanda told me, “Yogesh Chandra, you mean well and you’re doing good, but it’s the spirit that counts. You have to inspire the devotees. You can’t order the devotees. Çréla Prabhupäda told us that we have to inspire people to perform devotional service. You can’t just order them around.” I always remembered that instruction. One time I heard Jayänanda say, “There are just too many rules and regulations in this temple. Why can’t everybody understand that devotional service is just so easy. It’s natural.” He had great attachment for Çréla Prabhupäda. He always used to 701

say, “I don’t know very much about Kåñëa and I don’t know much about spiritual life. But I know that Çréla Prabhupäda is the most worthy person, and I want to serve him and do whatever he says. We’re just beginners, so we have to carry out the orders of the spiritual master.” To this day I reflect on those words whenever I think I know something about Kåñëa. Jayänanda’s words were so potent. He was just a great guy.

Pittsburgh, Pennsylvania – August 1972 The Road Show devotees are currently making their base at the big mansion on Ellsworth Avenue that houses the ISKCON temple. It is a stately mansion in a beautiful neighborhood located in the exclusive Shadyside district. The mansion formerly belonged to the mayor of Pittsburgh. Across the street is a mirror mansion, the exact building on the opposite side of the road, where a Greek Archdiocese has its headquarters. Prior to their arrival in Pittsburgh, the Road Show buses have been doing saìkértana in the small towns around the Pennsylvania and West Virginia area. Their standard program is selling BTGs and inviting people to come on over to the bus. Viñëujana is always magical with visitors, happy to give them darshan of Their Lordships Çré Çré RädhäDämodara. He is constantly engaged in singing bhajans and answering their questions. The devotees love to watch him sing and play harmonium because he goes into another world when he plays. One Sunday afternoon there is an altercation on the bus between Silavati and Çravaëéya, causing Çravaëéya to leave the bus in an angry mood. Çravaëéya devé däsé: I was confused, angry, hurt, and frustrated, so I just walked off the bus and went underneath this lamp post. I just sat down and thought, “I don’t know what I’m going to do now.” Then Viñëujana walked over and folded down on one knee so he could talk to me. He was always very proper, but he said, “Çravaëéya, 702

I know you’re upset. But please come back.” The fact that he would personally come over and talk to me—he could have gotten somebody else to do that—but he came over and invited me back. It’s not like I was going to leave, but he thought it was important enough to do, and it touched me. That’s how he was. Everybody mattered. It’s not that, “Oh, you talk to her for me. It’s not my place.” No. He wouldn’t see anybody like that. We were all spirit souls as far as he was concerned, and that was the thing about him. I think it was a blessing for me to meet someone like Viñëujana Swami. Varanasi is now assisting Silavati with all the püjäré work, so she spends a lot of time sewing the new outfits for Rädhä-Dämodara, even though only eighteen years old. She always goes out on saìkértana to collect money to buy everything necessary for the Deities. Santosh is the treasurer, so all the collections go to him. But Varanasi considers him miserly when it comes to paying for Rädhä-Dämodara’s expenses, especially since she has collected specifically for Them. In exasperation one day she approaches Viñëujana Mahäräja in tears. Seeing her sincere anxiety to serve Their Lordships, Mahäräja approaches Santosh to be more lenient. “A woman’s weapon is her tears. Give her the money.” Varanasi devé däsé: When we were traveling we were really like a family. We would stop in small towns at the grocery store parking lot. Then we would go door to door selling books and inviting people to come to the bus. They would all come to the temple bus, and Viñëujana Mahäräja would have kirtan and a lecture. He could impart love of Godhead to almost anybody he met. Then they would take prasädam. Viñëujana once told me, “If I have to take birth again in the material world, I would like to come back as the child of a gåhastha so that I can worship Rädhä-Dämodara.” That was his whole life. Everything was Rädhä-Dämodara, and especially Rädhäräëé. Sometimes he would sit in the bus and read the Ramayana. He would play harmonium and tell the story of the Ramayana. It was easy to get along with him because he was a very loving, caring person, and he was never hung up in the politics of things. I think he was one of the 703

most devotional people that I ever met. The Road Show creates a wave of excitement when it pours into the Pittsburgh temple with all the buses and the brahmacärés. The local devotees arrange a wonderful altar for Rädhä-Dämodara, and everyone is pleased to see Them looking so beautiful. The temple is a huge Victorian house with a large basement, where the musicians and actors set up the equipment for rehearsals. Santosh and Mangalananda are especially absorbed in the music, and work many hours privately on new song material. The band rehearses regularly, but there are complaints due to the noise because Shadyside is a very quiet neighborhood. The Road Show is in town to prepare for a big concert booked on September 8, which Çréla Prabhupäda will attend. Kulädri and Toñaëa had decided to put on their own program—separate from any college or night club—and advertise it to see if people will come. Consequently, they have rented a prestigious Pittsburgh auditorium for a concert featuring the Rock Opera. Through radio advertising and leafleting, Kulädri and Toñaëa create a buzz around town for the upcoming concert. As always, Viñëujana Swami ensures that the devotees go out every day to perform the yuga-dharma, chanting the Holy Names of the Lord. Everyone benefits by the saìkértana yajïa. Suresvara: I was distributing BTGs in a dhoti, and it was one of those days where everybody was giving me a hard time. By the end of the day I remember walking up the street and all of a sudden, hearing, “Ching-ching-ching, ching-ching-ching.” I turned around, and there was the rickety old school bus with Viñëujana Swami and a blaze of saffron—the brahmacärés. They all leaped out of the bus, and it was like I’d just been rescued by a swan airplane from Vaikuëöha. They began a kirtan right there in front of a fountain, and Viñëujana set up Rädhä-Dämodara on Their altar on the sidewalk. Viñëujana Mahäräja, with big billowing incense and a Persian rug, began an ärati for Rädhä-Dämodara. The same people who were giving me such a hard time all day were stunned. I always remember how Rädhä-Dämodara rescued me that afternoon. Rupanuga Mahäräja is now traveling with his own bus party, and 704

they suddenly show up at the Pittsburgh mansion on their way to New Våndävana. The temple driveway is completely filled with school buses converted for traveling saìkértana. Every morning the two sannyäsés, Rupanuga Mahäräja and Viñëujana Mahäräja, sit together and give a joint class. When the püjäré goes on the altar to offer breakfast to the Deities, Viñëujana Mahäräja requests everyone to bow down, with their heads to the floor, and repeat the Road Show prasädam prayer as a special offering to Rädhä-Dämodara. Rupanuga Goswami: Viñëujana had an incredible amount of energy. His program was just go, go, go, go. He was so intense for hours and hours and hours. When he got exhausted, he would just lie down and go to sleep. That was it. No particular regulation. But what impressed me was his tremendous amount of energy. Rupanuga originally formed his party after being inspired by the Road Show music-and-preaching program. But after only three months of touring, he has already had enough of burned-out hippies in the college towns and on the beaches. His party lacks the charisma of Rädhä-Dämodara’s party, which is picking up people like a magnet everywhere it goes. But even some of the Road Show devotees have had enough traveling and want to leave. When one of the guitar players decides to go, he wants to take his gear with him. But Viñëujana sees the instruments and props as Kåñëa’s property, to be used in Kåñëa’s service. Speaking in a heavy, spiritual way, Mahäräja preaches to the young man. “These are now Kåñëa’s property, so they can’t be taken back.” When he sees that his preaching is not having any effect, Viñëujana has to show his determination, “Have you ever seen anyone defend Kåñëa’s property?” The fellow gets the idea. Later, when Viñëujana mentions that he is looking for another guitar player, Rupanuga sees this as an opportunity to change his own focus. The guitarist on his party, Hasyagrami, is too heavy for Rupanuga’s approach. Moreover, Hasyagrami is already attracted to the Road Show style, so Rupanuga calls him in for a chat.

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“Well, Prabhu, I’m going to give you to the Road Show. They really need a guitar player and they like you, so I’m going to offer you as a donation.” Hasyagrami: Viñëujana specifically wanted somebody who was less mellow. They were going from the “Every Town and Village” format, into the Rock Opera. “Every Town and Village” was kind of folksy. That was with Kértanänanda Swami. When Viñëujana Mahäräja was on his own, he was going to rock the thing up. It was a whole different idea—a Rock Opera—and it was the natural transition. At that time Santosh was on keyboards. He was such an unlikely rock ’n’ roller, but he was very good technically. He was the technical guru. He could always figure out chromatically what to call the changes. Then we had the brahmacäréni chorus. Santosh’s wife, Çravaëéya, was a howler. She was our Janis Joplin type voice. Silavati was taking care of the Deities. Varanasi had joined, and she was such a cheerful good soul. It was a big crew, about thirty devotees. Dayal Chandra was our bus driver. Hasyagrami immediately joins the rehearsals in the temple basement as the second guitarist along with Gadi. Viñëujana wants him to be ready for their big concert where Çréla Prabhupäda will see the show for the first time. To get his sound, Hasyagrami puts several coats over his amplifier, cranks it up full blast, then leans over, plays a few notes and says, “Yeah, that’s it.” The Denver TSKP, comprising Jagat Guru, Präëa-vallabha:, Mahashakti, and Çré Vallabha, also arrive at the Pittsburgh temple at this time. Jagat Guru and Çré Vallabha are longing to join Viñëujana Mahäräja’s book distribution party because they don’t see eye to eye with their temple president. There is always a group of brahmacärés who stick very close to Viñëujana Mahäräja, and Jagat Guru and Çré Vallabha immediately attach themselves to this group. They take prasädam next to him and take rest wherever he takes rest. Wherever Mahäräja goes, his daëòa is always with him. When he takes rest, his daëòa is at his head. When he takes prasädam, it is slung 706

over his shoulder. Even when he is in the shower, the daëòa is just outside the shower area. He only has the daëòa and a book bag, and everything he owns is in the book bag. To the brahmacärés, this is the ideal sannyäsé. One daëòa. One book bag. He is the preacher and the kirtan devotee. On occasion, there is some sport around taking prasädam. Viñëujana is generally offered the big Mahä plate, and Çré Vallabha is always hankering for that mahä-prasädam. Viñëujana Swami is very affectionate when it comes to mahä-prasädam exchange, and he always shares with the brahmacärés. Devotees love to take Viñëujana’s remnants, whatever is left over on his Mahä plate. Sometimes there are flowers on the plate to decorate the offering. One day Çré Vallabha has his eye on the sweet rice. There is also a red rose on the plate. “I’ll give you the sweet rice,” Viñëujana says, “but you have to eat the rose too.” “It’s a deal,” Çré Vallabha answers in a flash. Mahäräja hands him the bowl of sweet rice along with the big red rose. Çré Vallabha takes the rose like a puri, dips it down into the sweet rice, and to the surprise of everyone, and the satisfaction of Viñëujana Swami, eats the whole bowl of sweet rice and the bright red rose. Everybody laughs, including Çré Vallabha. Jagat Guru: I had to bloop from the Denver party to get onto Viñëujana’s party. I just did it. One side condemns, the other side welcomes. I had been hankering for his association, and we got together in Pittsburgh. Viñëujana Mahäräja asked me, “Well, what do you want to do?” I was a book distributor so I said, “I want to worship RädhäDämodara in the morning, and sell books all day long.” He said, “Jaya.” That was the qualification. Even yesterday I was singing, “bhaja govindam ädi-puruñaà tam ahaà bhajämi.” He would sing that before the ärati. He would sit in front of the Deity curtain and just pump that chorus over and over with the harmonium. Before the curtain would open, you’d almost be in tears. Such a wonderful mood he would create. I’m sure that sound 707

is deep in the hearts of many devotees. There is a huge Janmäñöamé festival arranged at New Våndävana, and soon hundreds of devotees arrive in Pittsburgh on their way to the festival. Many pull into the temple late at night. Viñëujana is always up to greet the devotees, usually standing in the middle of the street, welcoming everybody with his arms outstretched. Just seeing his devotional mood, everyone is instantly filled with joy.

Nineteenth Wave – At the Syria Mosque

Music and dancing employed in sense gratification are to be accepted as demoniac, but the same music and dancing, when employed in glorifying the Supreme Lord as kirtan, are transcendental, and they bring about a life completely fit for spiritual enjoyment. Çrémad-Bhägavatam 3.20.38, Purport

New Våndävana – September 1972 Five hundred devotees have arrived from all over America and Canada for the biggest festival in ISKCON’s brief history—the Bhagavat Dharma Discourses. The New Våndävana residents have built a large open air pavilion where all the programs will take place. Log pillars support a simple frame structure, which is covered with a tin roof, in case of inclement weather. Three sides are left open to allow for cool breezes to keep the atmosphere comfortable. At the rear, a long stage stretches across the entire width of the framework, where Prabhupäda and Rädhä-Dämodara will preside. The pavilion is decorated with heavy red fabric that drapes over the top and back of the stage; streamers hang across the ceiling. The structure sits atop the highest hill in New Våndävana, behind Bahulavan. There is only one clean well available for drinking water, which will have to supply the needs of all the expected guests. Bhaktarupa is given 708

the service of guarding the well to make sure it doesn’t get contaminated. Whenever somebody wants water, Bhaktarupa draws out a bucket from the well and serves that person. Narottamananda oversees the various cooks in an outdoor kitchen. When Viñëujana Swami comes over to see how the cooking is going, Narottam is just taking a fresh batch of gulabjamuns out of the ghee. As soon as they are offered, he gives one to Viñëujana to sample. Viñëujana is so impressed that he invites Narottam to come over to the bus and cook gulabs for Rädhä-Dämodara. Tremendous excitement is in the air because Çréla Prabhupäda has just arrived. So many devotees have come to see him and hear him speak. Everyone is in a festival mood, happy to be able to spend time with their spiritual master. Most of the visitors camp out, sleeping in tents up on the hill near the pavilion. A bathing ghät has been rigged up, which is really only a plank over a small pond. Everyone will take bath at “the Ghat” before going to maìgala-ärati. Devotees consider New Våndävana to be their rural prototype community. If you want to experience Hare Kåñëa country-style, this is it. Hasyagrami: There were tons of devotees, and we were living in the mud. I was just a new bhakta and that was a spectacular time for me. New Våndävana had “the Ghat,” which was next to the cow shed. Water came down a pipe into a big trough, which you scooped out for your bath. If you got there early you could get some clean water. But if you were late, the trough was stirred up so much that you were bathing with muddy water. To get there, you had to walk through cow poop and mud mix. Then you got clean and had to walk back. So you were dirty by the time you got down the hill, anyway. In the cool of the evening, Viñëujana always wears a tan-colored chaddar. Prasädam remnants from small Rädhä-Kåñëa dresses are sewn onto the chaddar. On his bead-bag he also has a prasädam remnant— usually from a top worn by a small Kåñëa Deity—so he can smell it while chanting japa. He relishes these remnants of Rädhä-Kåñëa Deities that he collects from the various temples he visits. Viñëujana is the life of the festival, leading kirtans and singing 709

bhajans on the harmonium, non-stop, for Rädhä-Dämodara. There is never a time that he isn’t chanting. Not many devotees are accomplished at leading kirtan, so everyone wants him to lead. Some devotees chant with him until midnight, and even beyond. Someone is always assigned to guard Rädhä-Dämodara on stage. No matter what time of day or night, a guard is constantly on duty. Large Jagannath Deities and a vyäsäsana for Çréla Prabhupäda also sit on the stage. Lakshmivan: One night we were sleeping in the van. Viñëujana Mahäräja had his bus parked across a small valley, and the Deities were out on Their siàhäsana. As long as I was awake, he was playing the harmonium and chanting alone. That went on, as far as I could tell, all night long. I remember waking up for maìgala-ärati, and he was still singing to Rädhä-Dämodara. Madhuhara: The first day I was there, Viñëujana led kirtan the entire night. He gave a talk where he said, “If you look at Prabhupäda, he always has tears in his eyes.” That was something I remembered, but it wasn’t something I saw spontaneously. Still, I always thought about it and I always looked into Prabhupäda’s eyes. It made an impression and helped me understand that Prabhupäda has a very compassionate, emotional nature in love of Godhead. Suresvara: Viñëujana Swami was always doing bhajans with the harmonium. His role there was very inspiring—kirtans at different times of the day. I remember Viñëujana telling us he had composed a tune for Våndävana ramyä sthäna, and that Prabhupäda liked it. I always loved that melody. I remember being thrilled that Prabhupäda had accepted his melody. Kértanänanda Swami is always running around getting things done, and every devotee is enthusiastic to help. He has a feisty personality and doesn’t approve of some sannyäsés, especially those who aren’t true renunciates. But he does have a fondness for Viñëujana Swami, whom he treats just like his younger brother. Kértanänanda is a prominent and powerful personality in the movement, and Viñëujana is just like a boy 710

around him. Most of the festivities, like the swing festival for New Våndävana’s small Rädhä-Kåñëa Deities, are held up at the pavilion because the temple room cannot accommodate all the guests. Pratyatosa is the sound man, and he is always next to the stage with his headphones on. Gadadhara is actively involved with the electronics, both for the pavilion and the temple room. Every evening at dusk Prabhupäda is carried royally, on a palanquin, to the top of the hill, which some devotees have dubbed “Govardhan Hill.” Here he speaks his mature realizations of the science of Kåñëa consciousness as more than five hundred people gather to listen. After the lecture, Prabhupäda is again carried down the trail that winds down and around the hill to the temple. Surrounded by an ocean of devotees carrying torches, lanterns, and flashlights, he glides down the hill, accompanied by an uproarious kirtan. Although Prabhupäda is generally offered opulent facilities, he is equally happy to adopt the simple mood of New Våndävana. He seems pleased with the arrangements and compliments Kértanänanda for his excellent job in organizing the festival. Viñëujana is elated that His Divine Grace is pleased and informs everyone, “Prabhupäda really likes this.” Premarnava: When Prabhupäda arrived, they had a little house prepared for him. We were sitting there when he said, “This Våndävana, that Våndävana, no difference,” pointing his finger down, and then up. Kulädri: Prabhupäda stayed at an old converted farmhouse that didn’t have running water. We had to bring buckets of water for him. He would go out in the bushes to pass, and he was appreciating the simplicity. Every other temple was giving him the best facilities they could, but when he came to New Våndävana, he had to go in the woods to pass. He was trying to make a cultural statement here in New Våndävana. It was the introduction to daivé-varëäçrama, but bhagavat-dharma as opposed to varëäçrama-dharma, because he 711

wanted to keep the essence of pure love of God. He was starting to lay out a cultural program for influencing people to become Kåñëa conscious. I think the purpose was to get into the cultural aspects of Kåñëa consciousness, rather than just saìkértana and book distribution; there was a complete lifestyle in addition to the philosophy that the farm communities were going to pursue.

Janmäñöamé Day – September 1, 1972 At the pavilion on the hilltop, Prabhupäda gives the morning class from Çrémad-Bhägavatam 1.2.1. He explains that one may not understand the Sanksrit verses, but the sound vibration will purify the atmosphere. He gives the example of thunder. One does not require any particular language to understand the meaning of thunder, he says. The very vibration itself conveys everything. The next point is that sound is the beginning, or origin, of creation. Prabhupäda quotes the Bible. “The Lord said, ‘Let there be creation,’ and there was creation. So, ‘Let there be creation,’ this is sound, transcendental sound. So one who says this, ‘Let there be creation,’ is not within the creation. Because He, God, is speaking, ‘Let there be creation,’ it means He is existing before creation. So God is not within the creation.” Developing his theme, Prabhupäda emphasizes the importance of reviving our relationship with Kåñëa, so that we can go back home, back to Godhead, in this lifetime. Suresvara: I remember one long-haired fellow asked, “If the purpose of life is to know Kåñëa, then why is mäyä so strong?” Prabhupäda, without hesitation, said, “Your purpose is not strong.” The way he said it was so powerful. We all caught our breath. It was like a wave of power hit us, because he was not only answering that guest, he was answering all of us. Following the class, Bali Mardan Goswami performs ärati for RädhäDämodara. After offering the flower, Bali Mardan turns to offer it to 712

Prabhupäda and the devotees. Then he flings the flower into the congregation. Suresvara leaps up into the air amidst twenty other devotees and catches the flower. Considering it the mahä-prasädam of Çré Çré Rädhä-Dämodara and Çréla Prabhupäda, he quickly pops it into his mouth, swallowing it whole in a completely spontaneous gesture. But as the prasädam settles into his stomach, a thought breaks his reverie, “I’ve broken the Janmäñöamé fast!” He spends the rest of the day walking around collecting opinions from devotees. “Was what I did auspicious or inauspicious?” The Janmäñöamé evening program is in the Bahulavan temple to honor Çré Çré Rädhä-Våndävana Chandra. When Prabhupäda comes into the temple room, Gadadhara is not quite ready to offer the sundaraärati. After a few tense moments, the sound of the conch is heard and kirtan begins. Prabhupäda sits on the vyäsäsana during kirtan, playing kartäls. After ärati, Prabhupäda requests different devotees, like Rupanuga Mahäräja and Satsvarüpa Mahäräja, to read from KÅÑËA book. Even though the local devotees have just finished building an extension to accommodate more devotees, the temple room is still so crowded that one can hardly see the Deities. Some devotees can’t even get into the temple and have to remain outside, watching through the windows. The KÅÑËA book reading goes on for hours, lasting well into the night. Devotees first read the Introduction, then Kåñëa’s advent, and then the entire section describing how the demigods offer their prayers to Lord Kåñëa in the womb. Prabhupäda insists that they read this section, so they read on and on. Devotees are trying to be attentive, but everyone has been fasting all day and after hours of sitting and listening, most people start falling asleep. The room is so jammed with devotees, it becomes intolerably hot, and soon the daëòas begin bobbing up and down as the sannyäsés start nodding out. Viñëujana Swami is sitting right up front with the other sannyäsés, next to Prabhupäda. He generally exhibits more sense control than most devotees—he seldom falls asleep during class—but he also is beginning to nod out. Only Prabhupäda is not affected by drowsiness and 713

continues relishing Kåñëa’s pastimes. Präëa Vallabha: There was no room to get in, but there was a window right outside the temple room at the back. I was outside, and Prabhupäda was right above us sitting on his vyäsäsana. I climbed up and saw the back of his head through the window. He was listening to KÅÑËA book being read in turn by the sannyäsés. Some of the sannyäsés were dozing off. Prabhupäda became upset that they weren’t listening attentively to Kåñëa’s pastimes on such an important day. He was furious. By midnight, all the pots are set up outside the temple room for prasädam distribution. But Prabhupäda keeps the reading going. It is well past midnight when Prabhupäda finally says, “I think you have had enough. Take prasädam. You are a little tired.” Everyone has waited so long, fasting all day, but prasädam still can’t be served until the kirtan is over. It is late into the night when the ärati ceremony comes to a close. Most of the devotees are now outside, waiting for prasädam. The servers begin serving the nectar drink in cone-shaped paper cups to a few devotees. Gokularanjana: Somebody came running out and said, “You can’t take now. It’s not prasädam yet because Prabhupäda is still on the vyäsäsana.” Someone else said that everything has already been offered. We were holding these cups—which we couldn’t put down because they were cone-shaped—while two devotees argued over who was right and who was wrong. A controversy began to develop, and devotees were getting angry at one another. We had been fasting all day, and some people became agitated because they were hungry. It was quickly becoming a tense situation. At this point, Viñëujana Mahäräja happened along and saw that the discussion was about to boil over. He immediately took control of the situation. “Prabhus. Why don’t we all try to think of something to say in glorification of prasädam before we take?” Everybody just stood there and looked at him like, “What? Are you nuts?” But he had a big smile on his face. “Alright, I’ll start; catur-vidha-çré-bhagavat714

prasäda svädv-anna-tåptän hari-bhakta-saìghän...” Then he gave the translation. By glorifying prasädam, he immediately eased the tension in the air. Shortly after, Prabhupäda came out of the temple room and everything calmed down. Guëagrahi: By the time prasädam was served, devotees were very hungry and they were just stuffing themselves. I already had a full plate and was on my second one. Then Viñëujana Mahäräja got up— apparently he hadn’t eaten that much—and started kirtan. It was so sweet, that I immediately lost interest in eating more prasädam and wanted to join the kirtan. I was impressed by how renounced he was, to leave the feast to get up and chant. Soon all the devotees were chanting and dancing in ecstasy. I use that as a reference—that the Holy Name is more relishable—whenever I find myself pigging out on prasädam.

Vyäsa-püjä – September 2, 1972 Early in the morning, Viñëujana Swami sends for Chandrasekhara. “We don’t have flowers for Prabhupäda’s garland.” “I don’t know where to get flowers.” “Well, just go into town and find some flowers. We need a garland for Prabhupäda.” Chandrasekhara drives into town and goes door to door asking for flowers, because marigolds are blooming everywhere. “It’s our spiritual master’s birthday,” he says. “Can I pick a few flowers to make a garland?” Although he is dressed in a dhoti and has a shaven head, many people smile and nod their consent. Chandrasekhara: On Viñëujana Mahäräja’s instruction, I was getting flowers, so it was ecstatic. I made a garland and also incorporated a few roses. It was my pride and joy to see Prabhupäda, on his Vyäsa-püjä day, wearing the garland I had made for him. Mahäräja had given me the service, so that was exciting. Most of my 715

memories of the Bhagavat Dharma discourses were running up that hill. All the devotees were streaming up and, of course, streaming down. It is a beautiful sunny day as a thousand people crowd the hilltop pavilion to hear Prabhupäda speak. Many scholars and local politicians have also been invited, and some even show up, including a reporter from The New York Times, who interviews Prabhupäda at the farmhouse before attending his noon lecture at the pavilion. Kulädri: When The New York Times came, Toñaëa and I were talking about the potential of Varnashram preaching, farm communities, and alternative lifestyle communities. “Here they are preaching on the streets of New York, and The New York Times comes all the way out to New Våndävana for the Bhagavat Dharma Discourses.” They covered the event, and there was a story in the Times. Some local community Sunday Supplement magazines picked it up. Different temples around the country saw the story in their local Sunday paper. It was still the same story; an Indian Swami comes to teach transcendental life in a West Virginia country setting. At the hilltop pavilion, Prabhupäda’s vyäsäsana sits on the stage to the devotees’ left side. Çré Çré Rädhä-Dämodara’s altar is in the middle, and the big Jagannath Deities are on the far right. In his lecture, Prabhupäda explains the significance of vyäsa-püjä because there are a number of visitors present from different places. He doesn’t want the guests to think he is accepting worship on his own behalf. “So this Vyäsa-püjä means one day in a year, on the birthday of the spiritual master, because he is the representative of Vyasa and is delivering the same knowledge which has come down by disciplic succession without any change, he is offered respect. This is called Vyäsa-püjä. The spiritual master receives all honor, all contribution, on behalf of the Supreme Personality of Godhead, not for his person. “Just like in our country when there was British rule, there was a viceroy, a king’s representative. So naturally, when the viceroy used to go to some meeting, many people used to present valuable jewels, just to 716

honor him. But the law was that not a single jewel, or contribution, the viceroy could touch. It was going to the royal treasury. The viceroy could accept on behalf of the king all contributions, but it goes to the king. Similarly, this day, Vyäsa-püjä day, whatever honor, contribution, or feeling is being offered to the spiritual master, again, as we have received the knowledge from upwards, similarly, this respect also goes from down to up. This is the process. “So as the spiritual master is teacher of the student, he has to teach the disciple how to send back his respect and contribution to God. This is called Vyäsa-püjä. So the spiritual master is respected as good as God. Why? Säkñäd-haritvena samasta-çästrair. They have already chanted this song. Samasta-çästrair, in all Vedic literatures. Samasta means ‘all.’ Çästra means ‘Vedic literature.’ All the çästras have declared that the spiritual master is as good as God—not God, but as good as God. The mäyävädés think that the spiritual master is also God. No. We Vaiñëavas don’t accept that theory. But actually, how a man can become God? No. But because he is God’s representative, he is honored as God, but not that he has become God. “Kintu prabhor yaù priya eva tasya. Just like you have got a dear son. If somebody pats your son, even pats your dog, you become pleased. So the spiritual master is very confidential servant, dog of God. Therefore if you can please him, yasya prasädäd bhagavat-prasädaù. If you can please the spiritual master, then God is pleased. Just like your small child. If somebody pleases that child, you become automatically pleased. You can please that child with a two-cent lozenge. But to please you it may require thousands of dollars. So you can finish the business by offering a lozenge. “So this is the position of a spiritual master. Don’t misunderstand that ‘this person is sitting very comfortably and taking all honors and contribution.’ It is needed just to teach them how to respect the representative of God. This is the sum and substance of Vyäsa-püjä.” Finishing his lecture, Prabhupäda asks devotees to read out their offerings. Viñëujana Swami reads the offering from the Road Show: “108 exclamations of ‘Jaya’ we offer to you, O topmost swan-like 717

devotee and wandering mendicant. Çréla Prabhupäda, you are just like the desire tree which can fulfill the desires of everyone, and thus you are jagad-guru and forever worthy for taking shelter of. As there is no distinction between yourself and your teachings, you are easily available for all of us desiring relief from material existence.“You have stated that if we become glorious devotees, then this is naturally your glory because you are the spiritual master. Therefore, we, the members of the First Transcendental Exposition, dedicate our lives to fulfill a glorious task that you have begun. “It is stated: nirviçeña-çünyavädi-päçcätya-deça-täriëe. You have come to deliver us from impersonalism and voidism. So we, your disciples, vow to eradicate the misconceptions that Kåñëa is a demigod, man, impersonal or void, and all other nonsense opinions which are taught in the universities all over the country. We also promise to take kirtan with Lord Caitanya and Rädhä-Kåñëa Deities all over the United States and distribute your literature. Also 50% of the income from our college engagements will go to your book fund. “In conclusion let us remember to always strive for full Kåñëa consciousness so that, by our becoming glorious, you will be glorified.” This offering, written by Viñëujana Swami, is very prophetic. In a few short years the Rädhä-Dämodara Party will indeed take RädhäDämodara, and Lord Caitanya Deities, all over America distributing books, giving 50% to the book fund, and teaching that Rädhä and Kåñëa are the Supreme transcendental persons, the Divine Couple. After the offerings are read out, Bharadraja begins a melodious kirtan, singing the Gurvañöakam prayers to the afternoon melody. Everyone rises to chant and dance, swaying from side-to-side jubilantly, under the benevolent gaze of Çréla Prabhupäda who sits on his vyäsäsana playing along on kartäls. Satyanarayana: Then the magic began to happen. The kirtan seemed to flow up over the stage from Bharadraja’s lead to Viñëujana’s lead. Viñëujana, playing mådaìga near Prabhupäda, took over the lead, carefully and lovingly developing the Hare Kåñëa mantra more and more, encouraged by Çréla Prabhupäda, who had by then closed his 718

eyes and was beginning to rock his head from side to side, an intense expression coming over his face. As the chanting increased in intensity, Prabhupäda’s whole body soon started rocking from side to side, his kartäls crashing together with force. Almost as if a signal was given, the entire congregation of devotees was drawn to the stage. There was a crush toward the stage, and it just started getting wild. It was such an incredible emotion. I was leaning right over the stage in front of Prabhupäda, during the crush. He was shaking his head back and forth. Everyone was looking intently at Prabhupäda as a wild expectation swept over us. Radhanath: The kirtan was so sweet and so full of bhakti. Viñëujana Mahäräja was singing with such feeling, playing mådaìga right in front of Prabhupäda. Everyone in the audience felt so happy to be with Prabhupäda and Viñëujana Mahäräja, in the association of all the other devotees. It was such a wonderful kirtan that it appeared to me that Prabhupäda could not contain himself. Out of love for his devotees—to reciprocate with joy—he took over the kirtan. When Prabhupäda took over, the kirtan increased thousands of steps. No one had seen Prabhupäda do that before. He didn’t get up, he just sat on his vyäsäsana and sang while Viñëujana Mahäräja was dancing and jumping and playing mådaìga. Satyanarayana: Çréla Prabhupäda, clearly overwhelmed with pure and uncontrollable love of Kåñëa, with eyes tightly closed and crashing the kartäls madly, interrupted Viñëujana at the crescendo of his chanting. Prabhupäda seemed to have no choice. He had to take the lead away from Viñëujana, and began chanting Hare Kåñëa so strongly, and so beautifully. Then he began crying. He tried to chant through his tears. Prabhupäda couldn’t hold himself back. Everyone went mad. They began screaming and crying because it was such ecstasy. The devotion was so tangible that everyone was crying. In one overwhelming, stunning moment a spiritual shock wave of realization shook us to the roots. A divine and rare spiritual event was happening right in front of us as we saw Çréla Prabhupäda overwhelmed. And then that wave of Love of Godhead hit us. A brief 719

instant passed when many devotees could only gasp. Then, in one blinding moment, two hundred devotees were driven absolutely and uncontrollably mad: screaming, crying, and swooning at once, crying and crushing into the stage with total abandon. Hundreds of arms stretched out to Çréla Prabhupäda, all of us crying and chanting, crying and chanting, crying, crying, until there was nothing but tears and love, as the devotees tried to chant, as they cried and whimpered, but couldn’t anymore. Prabhupäda had displayed uncontrollable, pure, unalloyed love for Kåñëa right there for all to see. It was awesome to behold and feel— the pure devotee’s love and the Supreme Lord’s oceanic response. We were, all of us, swept up, embraced, drowned, and devastated. That was the most amazing kirtan in the universe. It was divine. I cried for an hour. After the kirtan, most people are still stunned with devotional rapture. As Mahendra and an assistant bring Prabhupäda’s birthday cake onto the stage, everyone stares at the big, beautiful cake, which is almost four feet long. Mahendra cuts a piece of cake and offers it to Prabhupäda, who takes a tiny portion and pops it into his mouth. Tipping his head side-to-side, Prabhupäda nods his approval as if to say, “Yes, very nice.” The cake is now mahä-prasädam. The program has been going on for a long time, and Prabhupäda feels a little tired. Deciding to leave, he gets up from the vyäsäsana and walks across the stage, in front of Rädhä-Dämodara and Lord Jagannath, toward the steps on the far right where Hayagréva’s VW is waiting to take him to the farmhouse in Madhuvan. Kanti Mati devé däsé: We had always heard, just touch the lotus feet of the spiritual master—get the mercy and shelter of the lotus feet of the spiritual master. So when Prabhupäda got up, Vishnu Yasa took his japa beads out of his bead bag, and as Çréla Prabhupäda came by, he touched his beads to Prabhupäda’s feet. I was right up front taking photographs, so I reached out and touched Prabhupäda’s lotus foot. His foot felt like silk. I got jerked back into the crowd by a bunch of women who chastised me, because women don’t touch the feet of the 720

spiritual master. I was new and I didn’t really know what I was doing. They pushed me around and shoved me down. They told me I was so offensive. This was a terrible thing to do—touch the lotus feet of the spiritual master and give him your karma—and being a woman, too. Gokularanjana: As they started to carry the cake back across the stage in front of Rädhä-Dämodara, the crowd surged forward and attacked the cake. I mean we attacked it, right in front of Çréla Prabhupäda. I remember specifically, reaching over Loka Mangala’s shoulder and taking a piece of cake out of his hand as he was about to put it in his mouth. The cake was completely demolished, within minutes, in a frenzy. In retrospect, it was offensive, but at the time it was like spontaneous devotion, laulyaà. Pancali devé däsé: They were rolling the cake past the devotees, and everybody was grabbing huge handfuls, just like wild animals, eating it, and passing it around to everybody. By the time they rolled it around to the back, it was totally demolished. Suresvara: As Prabhupäda was leaving, we all went crazy. Without any consideration, we proceeded to dive on Prabhupäda’s cake. I remember having this big hunk of cake in my hand, running down the hill from the pavilion, and being tackled by two brahmacärés for a piece of cake. It was mayhem. Seeing the anarchy around the cake, Kértanänanda Swami comes through the crowd, hitting devotees with his daëòa, “Save some cake for the guests. The guests need the mercy.” All he can see are hands and legs sticking out of the cake. Devotees are running down the hill with big handfuls of cake, offering it to other people. “Here, this is Prabhupäda’s cake.” Divyananda: I was the last one up, and there was just a few crumbs left. The whole cake had disappeared, and people were running in every direction with pieces of cake. Prabhupäda just looked at me, laughed, and said, “So, can I have another piece?” 721

After the cake incident, Prabhupäda returns to the farmhouse in Madhuvan. He calls in his servant, Nanda Kumar, and asks if there is any more cake. “Oh, I’m sorry Prabhupäda, the devotees ate it.” Prabhupäda is very tolerant, and just says, “That’s all right. Who has made this cake? They can make another one.” Nanda Kumar quickly informs Narottamananda—who is overseeing the cooks—that Prabhupäda wants a piece of cake. Immediately, Narottam runs out looking for Gayatri devé, because she had baked the cake. Everybody is filled with anxiety. When Gayatri is found, she quickly bakes another, smaller cake for Prabhupäda. All through the day different devotees visit the farmhouse, taking the opportunity of Prabhupäda’s presence to bask in his affection and consult him on important temple affairs. Satsvarüpa Mahäräja, who has only recently taken sannyäsa, also wants to associate with his spiritual master although he has no pressing problems to discuss. When Prabhupäda understands that his new sannyäsé has come simply for association with no inquiry about his service, he questions him, “What are you doing?” Satsvarüpa däsa Goswami: I replied that I was, according to the instruction that I had received from him in a letter, going from temple to temple in my zone and implementing his desire that the students there study the Çrémad-Bhägavatam in the morning class. I had previously felt very confident that I was exactly following direct orders I had been given in a letter from him. But to my surprise, in that room in New Våndävana, he began telling me that visiting temples was not the most important thing. He said that he was pleased with the program of Viñëujana Mahäräja, who was traveling on a bus. He said I should do like that. I immediately replied, “Then your instruction that I should go to the different temples is not very important? I should take a bus?” And Çréla Prabhupäda became annoyed and said, “It is not that because one thing is more important, the other thing is less important. Everything is important. Not that just because I say this is important, 722

to travel in a bus, now you say traveling to the temples is not important. Kåñëa’s head is important, and Kåñëa’s foot is important. Everything about Him is important.” Later that evening, Viñëujana performs several selections from the transcendental Rock Opera on the pavilion stage. Hundreds of people gather for the concert even though the rock music is already controversial. The New Våndävana devotees consider it mäyä. They are used to a natural farm environment, and rock music just doesn’t fit in with their mood, which is more conservative and traditional. They can’t relate to a Rock Opera in the wilderness. When the show is performed in a big hall in town, the setting is completely different. Ädi Deva: I was staying at the back because I didn’t know what the reaction would be, so I was watching to see everybody’s reaction. They played the first couple of tunes, and boy, it was real cold. Viñëujana picked up on that too, and he said, “Let’s do a kirtan.” So they did a kirtan, and everything was alright. Paramananda: I was like a deer that had just come out of the woods, and to see these people there, doing these things in New Våndävana? We lived so simply in those first years. All we did was farm and take care of the cows. We didn’t get into that city stuff. Pancali devé däsé: Everyone was chanting to a rock ’n’ roll Hare Kåñëa. Viñëujana was jumping up and down with his daëòa. I thought, “This is interesting. It’s something I’ve never experienced before.” Çréla Prabhupäda didn’t like it too much, but devotees were enjoying to the max. Rupa Vilas: They played a set at the top of the hill, and I thought it was a little too far-out. I remember being startled that Prabhupäda was approving this type of music. It seemed like rasäbhäsa to me, putting rock ’n’ roll and spirituality together. Because the medium was sex music, essentially, and the message was so completely different than that. 723

Realizing that New Våndävana is not the right setting for the Rock Opera, Viñëujana changes the mood by turning the performance into a huge kirtan. All the devotees stand up and start jumping in ecstasy when the mahä-mantra begins. Some local devotees have gathered wood for a bonfire, and as soon as the fire begins to blaze, the initial chill of the rock instruments wears off. Now everyone is chanting and dancing as they are accustomed to. After kirtan, everyone sits around the campfire, and Viñëujana Mahäräja reads from Lord Caitanya in Five Features. (A small book comprising the 7th chapter of Caitanya-caritämåta, Adi Lila. This

becomes a regular nightly feature of the festival. Different devotees lead the chanting around the campfire every evening, which goes on well into the night.) When Viñëujana takes a break so another devotee can read, Murti däsa comes up to say, “Haribol!” Mahäräja is happy to see him, and they go off together to talk. They have a wonderful reunion, discussing many intimate and personal matters. Murti däsa: Viñëujana was so ecstatic to be there, and we had some nice times with him. He had such a sincere heart. He was willing to see the good in everyone and respect everyone no matter what level of devotional service or what level of spiritual development they were on. He did not judge people categorically but respected everyone as spirit soul, as a part of Kåñëa. So that meant he could talk to a five-year-old child, or a fifty-year-old person, the same way. He was a very advanced personality. When the subject came up of his involvement with the four sannyäsés, he was willing to talk about it. The way he explained it to me, he was told by Brahmänanda and the others that he had to take up the mission of leading the movement because he was essential as a leader. Prabhupäda was too precious, too divine, to continue leading the movement. He admitted he was confused. I was a neophyte who didn’t know the philosophy very well, so he just said, “We all thought that Prabhupäda was God, and that he was not the person who should lead the movement. We thought that we had to take over the 724

movement and let him have his léläs, as God. This illusion took us over. I was asked to be a part of it, and then I began to believe it, too. Now I’m ashamed that I ever did it. To prove my love for Çréla Prabhupäda, I’m constantly on the road preaching and making devotees—and staying away from politics.” Although the four sannyäsés had wanted to take up the management of the movement, the spiritual master is always the authority and, therefore, the one who decides who will take up management. The sannyäsés had put Prabhupäda on a pedestal, and then tried to usurp his position as leader. ISKCON can never be an institution run by a group of leaders who worship Prabhupäda as a symbol. But that was what they were trying to do. It was a group mindset, and they were all duped. Of course, Prabhupäda always wanted his leading disciples to take over management, so he could be free to write books. Thus, their idea wasn’t actually so bad, except in the sense that they acted without authority, and then said Prabhupäda was God. That was their mistake. The following morning brings a heavy rainstorm. Everyone is up in the pavilion when the downpour hits. The rain comes down so hard that the pavilion is no longer a dry shelter, and devotees run to take cover in their vehicles or in their tents. Gokularanajana: Nobody seemed to be paying any attention to the Deities. Viñëujana came along and started grabbing devotees. I happened to be one of them. I was still a bhakta, but he grabbed me and a few other devotees, and we carefully lifted up the Jagannath Deities and brought Them into a van. Then we drove up to the Våndävana farm. The point was that everybody else was worried about themselves, but Viñëujana was the only who was thinking about the Deities. New Våndävana becomes muddy and cold. The already austere conditions worsen. The accommodations are lacking, especially the bathing facilities. The Road Show troupe had hoped to rehearse and at the same time attend Prabhupäda’s lectures. But New Våndävana is very dark at night, and Çravaëéya accidentally falls into a large hole on her 725

way to maìgala-ärati. Then, one of the buses gets stuck in the mud, and another bus has to come pull it out. The whole troupe agrees that it is next to impossible to rehearse in the New Våndävana setting. Viñëujana suggests that they return to Pittsburgh to prepare for the upcoming concert that Prabhupäda will attend. Everyone wants the performance to be first class for Prabhupäda, so they agree to relocate to Pittsburgh and spend the rest of the week rehearsing the show. While they are preparing for their departure, Kértanänanda Swami quickly meets with Silavati and convinces her to stay in New Våndävana and take over the püjäré service for Rädhä-Våndävana Chandra. Her two sons are at the New Våndävana Gurukula, so she reluctantly agrees, although she is pained to leave the service of Rädhä-Dämodara. Silavati is a model devotee—though she doesn’t try to be one— because she has a way about her that is exemplary. She has a lot of integrity and is very sensitive, but she doesn’t fall apart when the going gets tough. Yet, Silavati is so attached to Rädhä-Dämodara’s service that she becomes a little resentful upon leaving. Varanasi devé däsé: It was a hard transition for Silavati, and she flipped. She had that Scorpio nature, and she slashed into me when she left. “You can take my Deities, and you can take my service.” I appreciated her because she had devotion for the Deities, and I learned Deity worship from her, but she wasn’t into sharing or teaching. The first time I did maìgala-ärati, I said, “I don’t know how.” She said, “Just do it.” Varanasi is selected to be the new head püjäré. She has a strong will and is very pushy to get things done for Rädhä-Dämodara. Knowing that she requires assistance and guidance in her new service, she recruits the help of senior ladies visiting New Våndävana, who are more experienced püjärés. Urvasi devé däsé: Varanasi was dressing Rädhä-Dämodara then, and I assisted her as she dressed Them. She was very busy, always very much engaged. She told me it was so special traveling with Viñëujana 726

Swami. He was very transcendental. Having women travel on the Road Show didn’t bother him at all. He was an equipoised personality and treated everyone like spirit soul. Returning to Pittsburgh, the Road Show managers rent a hall down the street from the temple, which is owned by the Unitarian Church. The actors and musicians rehearse there every day for the rest of the week and fine tune the show. They develop the dance sequences and tighten up the music, changing keys, when necessary, for the singers. Because this performance is for Prabhupäda, they want it to be perfect. Çravaëéya devé däsé: Viñëujana was so visionary. He would take risks without even thinking about it. He never planned anything, he would just go and do it. Every time we did the show, and this used to really get to us, there was no script. We didn’t know what he was going to say, or when we were supposed to come on stage. He would think it up just before we went on. That was frightening on the one hand and yet spontaneous on the other, depending on what you wanted to focus on. You had to get into the spontaneous mood or you couldn’t work with him. That’s how he worked, and we adored him. He always sang melodies that were so far out. I remember Våndävana ramyä sthäna. That was magical. It took you right there, I’m telling you. We thought he was a saintly person. We didn’t say it because we were all about the same age, but we really were convinced of that so we would just do whatever he wanted. I remember Mangalananda teaching us how to sing, “Kåñëa, the Supreme Personality of Godhead.” Mangalananda is a genius. A very steady guy. It was good working with him, too.

Pittsburgh – September 8, 1972 After the festival, Prabhupäda leaves New Våndävana with Çrutakérti as his new personal servant. Nanda Kumar remains behind in New Våndävana to work with Kértanänanda Swami. When Prabhupäda arrives at the Pittsburgh temple, Rädhä-Dämodara are sitting on Their altar in the temple room. Taking darshan first, 727

Prabhupäda offers his obeisances and then retires to his quarters. Later in the day, everybody gathers in his room for personal association. Toñaëa wants to show His Divine Grace the promotional materials he has designed. He has put together a sophisticated promotional package that was obviously quite an expense. A picture of Narada Muni with his vina catches Prabhupäda’s eye, along with the story of the Rock Opera and an explanation of the Hare Kåñëa mission. Toñaëa Kåñëa: We had impressive color brochures, special photos, special mail-outs to the press, and a beautiful poster. “This is what we’re using, Çréla Prabhupäda.” We had Muralédhara’s version of Prabhupäda’s original Çrémad-Bhägavatam cover of the Vaikuëöha planets. “Actually the basis of this was your idea,” I said, pointing to the art work. Çréla Prabhupäda looked at me sternly and said, “What, my idea. It is all in çästra.” He would not take any credit. He never got excited in a mundane sort of way. Satsvarüpa däsa Goswami: Prabhupäda stressed outgoing preaching programs, and he advised his newly initiated sannyäsés present to follow the example of their godbrother Viñëujana Swami—to travel in a bus from town to town and hold festivals and distribute books and magazines. After the darshan, Viñëujana Mahäräja stays behind to ask some personal questions about Rädhä-Dämodara. Prabhupäda advises that he should be very careful while traveling with Rädhä-Dämodara, because if there is any discrepancy in the consciousness of the devotees it will be a great offense. That is the reason Gaura-Nitai Deities are taken out, and not Rädhä-Kåñëa Deities, because no offense can be committed. But Prabhupäda gives his blessings because, “Rädhä-Dämodara are acting as Lord Caitanya.” He cautions Viñëujana Mahäräja to be very careful in Their service and avoid any offense at the lotus feet of the Lord. Regarding the Deity worship, Prabhupäda asks Viñëujana why Rädhäräëé’s dresses are so long as to make her look like Mother Yaçodä with her small boy, Dämodara. Viñëujana explains that he had thought Rädhäräëé’s lotus feet should be fully covered. 728

“Oh? You do not like to see Rädhäräëé's lotus feet?” Prabhupäda says with a twinkle in his eye. Viñëujana at once understands that since Rädhä-Dämodara are the childhood forms of the Lord, it would not be immodest for Rädhäräëé to display Her lotus feet. From this time onward, especially on festive occasions, Rädhäräëé’s lotus feet are slightly shown. Saìkarñaëa: Rädhä-Dämodara would stay up late to do these concerts, so Prabhupäda gave permission for Them to get up later in the morning. Rädhä-Dämodara would take rest for six hours, so whatever time They went to bed, They would get up six hours later. Viñëujana asked Prabhupäda directly in Pittsburgh, and Prabhupäda authorized it in that situation. Viñëujana also got permission to show Rädhäräëé’s lotus feet, which is normally not done. The Road Show is cooking, and everything is organized. Performing the Rock Opera for Prabhupäda is their most important engagement, highlighting a year’s work of traveling and refining the show. All the actors and musicians are excited to perform for their spiritual master. The temple provides a car and driver for Prabhupäda to attend the performance at the Syria Mosque later that evening. Çrutakérti, Pradyumna, and Pusta Kåñëa Swami—who has recently accepted sannyäsa—will accompany their spiritual master. The Syria Mosque auditorium is a prestigious venue, and all the big bands play there. The Rock Opera has become so sophisticated that there are now endless costumes and props. All the props have to be set up, make-up has to be applied, etc., all of which takes a lot of time. After each performance, devotees stay up half the night breaking everything down and packing up. Still, they all get up for the morning program. Often they have to eat foodstuffs that are no longer fresh. It is a very austere lifestyle, but everyone is prepared to do whatever it takes to keep the show going. The First Transcendental Exposition Rock Opera has been well publicized, and a large crowd shows up for the Friday night concert. At the theater entrance, Ranadhir and Narada Muni däsa are in the ticket 729

booth. They are amazed to see so many people lined up all the way down the street—a lot more people than anyone expected. There are different priced tickets, but seeing such a large crowd, they just say that the cheaper seats are already sold out. So everybody buys the more expensive tickets. The concert begins with the Çré Vishnu Light Show, run by Bob Shectman. The story is about a conditioned soul seeking enjoyment through women and intoxication, who comes in contact with devotees and the mahä-mantra and gives up sinful life to become a Vaiñëava. Bob flashes Kåñëa lélä slides onto a giant screen above the stage, accompanied by music from the band. The band members are dressed in tie-dyed, burgundy-and-white, nylon sheet dhotis, with stars painted at the corners of their eyes to look like lotus-eyes. The idea is to appear like they are from another world; a look that some rock groups copied later on. The band has composed a special song to glorify Prabhupäda, “Jagat Guru – Spiritual Master for the Universe,” and they are working it up, building it to a crescendo anticipating his arrival. All of a sudden, the word is given. “Prabhupäda is here.” As the music reaches the crescendo, the doors open at the back of the darkened auditorium. Light comes zapping through from the lobby outside, illuminating Prabhupäda at the back of the hall. He just stands there as the music is playing, silhouetted at the top of the aisle that slopes down to the front of the stage. Pusta Kåñëa Swami: As Prabhupäda entered, the band was playing this electrifying rendition of “Jagat Guru – Spiritual Master for the Universe.” My hair was standing on end; it was so thrilling. Prabhupäda’s entrance is glorious. A red carpet is rolled out down the center aisle as the band plays their anthem to the World Acharya. Prabhupäda looks around, seeing the packed house, and begins walking down the aisle on the red carpet. It appears that he is actually floating down the aisle. He is then escorted onto the stage where his vyäsäsana is set up. Hasyagrami: Prabhupäda walked right up on the stage about ten feet 730

away from us. It appeared to me that he looked right at me. That was the perfection of my existence, because I was just a simple musician. I got to play for my guru in a way that I had never imagined when I gave up everything and walked into the temple on Henry Street, throwing all my guitars and equipment at the devotee’s feet. Prabhupäda gave a wonderful lecture, which we always considered the Road Show lecture. We just sat down with our big tie-dye setup that covered all the amplifiers and listened attentively. Sitting comfortably on his vyäsäsana in front of 2,500 people, Prabhupäda asks for his spectacles and requests Pradyumna to read from Bhagavad-gétä, verse 2.13: dehino ‘smin yathä dehe kaumäraà yauvanaà jarä tathä dehäntara-präptir dhéras tatra na muhyati “As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.” Nobody in the audience is expecting to hear a lecture. They have just come to see a Rock Opera. A few people leave but most remain. Prabhupäda begins his talk by explaining that the spirit soul is the proprietor of the body. There are 8,400,000 species of life, he says, and every one of them is experiencing the pains and pleasures of the particular body that they possess. The body is continually changing from childhood to youth to old age, but the soul—the vital force within the body—does not change. “Therefore the conclusion is that when this aged body as I have got now—I am seventy-seven years old—so when this body will be finished, I’ll get another body. This is simple truth, that the living entity, or the soul, is transmigrating from one body to another. This is the basic principle of spiritual understanding. The vital force of the body is the spirit soul. It is not a mechanical arrangement of matter. The modern socalled scientists, they think that the body is a combination of matter and, at a certain stage, these combinations of matter develop living 731

symptoms. But that is not a fact.” Prabhupäda clarifies that Kåñëa is speaking and that we accept the authority of the Supreme Personality of Godhead. Kåñëa’s knowledge is perfect because He knows past, present, and future. He is teaching Arjuna that the living entity is never born, nor does he die. Every person is eternal, and does not die with the annihilation of this body. This is confirmed in the Vedas; as God is eternal, so we are similarly eternal. “We are part and parcels of God. Just like gold and fragments of gold; both of them are gold. Although I am fragment, a particle of gold, or the spirit, still, I am spirit. So we get this information that both God and we living entities are eternal.” Quoting the Upanishads, Prabhupäda explains that of all the “eternals,” the chief eternal is Kåñëa, and He is supplying all the necessities to all the other eternal beings. Advancement of civilization has not improved our situation. Rather, it has created more problems. We are advancing in technology, but we are ignorant about the next life. “And if it is so, how we are getting that form of life next? Because we are eternal, we are changing this body. Neither do we know there are two kinds of bodies: the gross body and the subtle body. This gross body is made of earth, water, fire, air, ether; and the subtle body is made of mind, intelligence, and ego. Within the subtle body, the soul is there. Now, when this gross body becomes useless or unworkable, then the subtle body carries me to another gross body. This is called transmigration of the soul. But we do not see the subtle body. Every one of us, we know that we have got mind, but we cannot see the mind. Neither we can see intelligence, neither I can see what is my ego. But they are existing. So it is not necessary that everything you have to see with your blunt eyes. The eyes, they are not perfect. Just like the other side of this hall is dark. I cannot see you, although I have got the eyes. “I cannot see what is mind, what is intelligence, what is ego, but I can hear about it. Therefore perfect knowledge is acquired by hearing. So we accept knowledge, perfect knowledge, by hearing. Another example: suppose a man is sleeping. At that time, if somebody is coming to kill 732

him, he’s sleeping; he does not know. But if his friend warns him, ‘My dear Mr. Such-and-such, somebody is coming to kill you. Wake up!’ he can hear, and he can wake up and take precaution. Therefore, when our other senses cannot work, our ear is very strong.” Therefore, Prabhupäda says, one has to receive knowledge by hearing from an authoritative source. The education system works in the same way. Students go to college to learn from experienced professors, because they can impart knowledge—if the students listen. “So the process of hearing is very important. This Kåñëa consciousness movement is to propagate that you hear from the authority, Kåñëa. Kåñëa is the Supreme Personality of Godhead. It is accepted in the present age and in the past age. In the past age, great sages like Narada, Vyasa, Asita, Devala—great stalwart scholars and sages—they accepted. In the middle age, say 1,500 years ago, all the acharyas like Sankaracarya, Ramanujacarya, Madhvacarya, Nimbarka; practically, Indian Vedic civilization, is still existing on the authority of these acharyas. And it is recommended in the Bhagavad-gétä: äcäryopäsanam. If you want to learn factually things, then you should approach the acharya. “One who has accepted acharya, he knows things as they are, äcäryavän puruño veda. So we are receiving knowledge through the acharyas. The same thing, we are preaching. That is Kåñëa consciousness movement. It is nothing new. It is coming down from the original speaker, Kåñëa, by disciplic succession. “So we are reading this Bhagavad-gétä. Not that I have manufactured some book and I am preaching. No. I am preaching Bhagavad-gétä, the same Bhagavad-gétä as it was first spoken forty millions of years ago to the sun-god, and again it was repeated five thousand years ago to Arjuna. The same thing is coming down by disciplic succession, and the same thing is presented before you. There is no change. So the authority says, dehino ‘smin yathä dehe kaumäraà yauvanaà jarä tathä dehäntarapräptir dhéras tatra na muhyati. So we request people, that you simply accept this authoritative knowledge and try to assimilate it by your intelligence. It is not that you stop your argument and intelligence and blindly accept something. No. We are human beings, we have got 733

intelligence. We are not animals that we shall be forced to accept something. No.” At this point Prabhupäda introduces the principle of spiritual master. “If you want to know things that are beyond your conception, beyond your sense perception, then you must approach a bona fide spiritual master. What is the symptom of bona fide spiritual master? Everyone wants to become spiritual master. So that is also stated—one who has taken complete bath in the ocean of the Vedic literature, çäbde pare ca niñëätaà. Just like if you take bath, you become refreshed. Without being refreshed, one cannot understand this sublime subject matter. And the guru, or the spiritual master, should be refreshed by taking bath in the ocean of Vedic knowledge. And what is the result? After such cleanliness, he has taken shelter of the Supreme Absolute Truth, without any material desires. He has no more material desires; he is simply interested in Kåñëa, or the Absolute Truth. These are the symptoms of guru, or spiritual master.” And if someone wants to understand the Absolute truth by his own power? Prabhupäda quickly supplies the answer. “This argument has no value. Because if I am imperfect, what is the meaning of my argument? Whatever I shall argue, that is also imperfect. So what is the use of wasting time by imperfect argument? This is not the process. The process is that we must approach a perfect person and take his instruction as it is. Then our knowledge is perfect—without any argument. We accept Vedic knowledge like that.” Prabhupäda makes another point. Because the soul cannot be seen with our blunt sense of vision does not mean there is no soul. But when the soul leaves the body, then we say that the body is dead. That is the difference between a dead body and a living body. “So here, the perfect knowledge is spoken by Kåñëa: dehino ‘smin yathä dehe kaumäraà yauvanaà jarä tathä dehäntara-präptir dhéras tatra na muhyati. Dehinah, of the living soul, the body is changing. Similarly, after so-called death—because there is no death—after stoppage of the function of this gross body, the soul is transferred to another gross body. This statement we get from Bhagavad-gétä. And if we accept this 734

statement, then our spiritual life immediately begins. Without this understanding, there is no question of spiritual understanding.” Prabhupäda points out that it is not a question of belief. Vedic knowledge is fact. And how is the soul transmigrating? Sometimes to higher species of life, and sometimes to lower species of life. That depends upon our actions in this life. “There is no guarantee. That will depend on my work. That is practical. In this life also, if you become educated, then your future is very nice. If you are not educated, then your future is not so bright. Similarly, in this human form of life, we can make a solution of this repeated birth and death. And that is the only business of the human form of life, how to get out of these material conditions of life: birth, death, old age, and disease. We can make a solution, and that solution is Kåñëa consciousness… “So to become Kåñëa conscious, we require to understand three things only: bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram suhådaà sarva-bhütänäà jïätvä mäà çäntim åcchati. Every one of us is trying to be happy, satisfied. That is the struggle for existence. But if we understand these three principles—that God is the supreme father, God is the supreme proprietor, God is the supreme friend—these three things, if you understand, then you become peaceful immediately. You are seeking friends to get help, so many. But if we simply accept God, Kåñëa, as our friend, supreme friend, our friendship problem is solved. “Similarly, if we accept God as the supreme proprietor, then our other problem is solved, because we are falsely claiming proprietorship of things which belong to God, by falsely claiming that ‘This land of America, belongs to the Americans; the land of Africa belongs to the Africans.’ No. Every land belongs to God. We are different sons of God in different dresses. We have got the right to enjoy the property of the father, God, but without infringing others’ right… “Similarly, if we become God conscious, Kåñëa conscious, then all the problems of the world—sociology, religion, economic development, politics—everything will be solved. That’s a fact. Therefore we are trying to spread this Kåñëa consciousness movement for the total benefit 735

of the human society. We request the intelligent persons, especially the student community, to join this movement, to try to understand scientifically what is this movement. We have got many books, at least two dozen books. So you can read them. You can try to understand this movement, and join with us. Thank you very much. Hare Kåñëa.” After the talk, there is polite applause from the audience. Viñëujana helps Prabhupäda off the stage and escorts him to a seat by the center aisle near the front. “Çréla Prabhupäda, there’s a seat for you here, you can watch.” After Prabhupäda takes his seat in the audience, the band begins playing the Overture. The Overture is meant to get the audience in the mood and to introduce them to the melodies that they will hear later on, as developed songs. The curtain is still closed, and the audience can only see the band playing in the orchestra pit. The highlight of the Overture is a double drum solo, featuring Bahusira and Atendriya. All the while Bob and his Çré Vishnu Light Show display pulsating images on the screen with varying shades of infinite color combinations, splashing and dancing in time to the music, giving a complete psychedelic experience. Bob also has a couple of slide projectors that blend images of Kåñëa’s various pastimes, adding a spiritual dimension to the visual spectacle. Pictures of Govinda, the cowherd boy, are projected onto the screen, as the band begins singing Hare Kåñëa. The curtain rises to reveal a backdrop of a New York City street, with the Manhattan skyline looming across the whole panorama of the scene. A saìkértana party, frozen in time, stands at stage left on the streets of Manhattan. Viñëujana Swami enters from the right, and comes to center stage, dressed as himself in sannyäsé robes and holding his daëòa. “Actually, we’re not musicians, nor are we actors. This is really us. We’re devotees of Kåñëa, and you should consider that we’re your wellwishers. And the reason why you’re so dear to us, all of you—nevermind black, white, Christian, Jew, young or old, man or woman, or pretty or ugly—the reason you are all dear to us is because you are all dear to our master. Jagat-guru means the master of everyone—not a sectarian teacher, somebody who teaches a message just for a certain class of people, but 736

someone who is teaching love. Love is the religion that can never be changed. Christian or Hindu or Jew, that can be changed. But love and devotion, that religion, service to the Supreme, that can never be changed. You are the bride and He is your King. Kåñëa, the Supreme, in ever-blissful youth, always playing upon His flute. He’s not an old man with a beard; He’s an ever blissful Fountain of Youth, that everyone has been searching for. Kåñëa!” Mahäprabhu’s flute, full of reverb, sounds the three notes of the movie 2001. (“Thus Sprach Zarathustra” by Richard Strauss) The devotees in the saìkértana party begin to stir behind Viñëujana, floating out in slow-motion, dressed in their dhotis and saris. They all have “lotus-eyes” make-up, except Viñëujana Mahäräja, who now changes from the MC to the leader of the saìkértana party. Two devotees play mrdangas choreographed in slow-motion, but they aren’t actually playing them. The flute begins evolving its own melodic line as the notes go higher and higher, reaching a peak. Then the melody slowly comes back down, to rest on one long note, as a guitar begins playing slow arpeggios against a dreamy modal chord progression. As the saìkértana party moves in slow-motion to center stage, Viñëujana begins praying in his most fervent singing voice: “Hey Kåñëa, let us love you. Hey Kåñëa, let us serve you. Hey Kåñëa, let us feel you...” Dry-ice, wafting up from the stage, creates a smoky atmosphere. Red spotlights shine over the entire stage giving it a psychedelic look. As the music builds in intensity, everyone in the kirtan party moves in slowmotion, swaying slowly from side to side with their arms upraised. Viñëujana Swami is in front, leading the party, swaying side to side, with a BTG in one hand and his daëòa in the other. The music is heavy, and the whole scene is surrealistic. The flute interjects some haunting melodic notes and is shortly joined by a second electric guitar, playing a line that gradually becomes more complex and intricate, weaving quickly through the slow modal arpeggios of the first guitar in a contrapuntal second theme, creating a deeper mood, heavier and heavier. Deep booming bass notes resonate throughout the concert hall, as drums begin to pound out a slow, 737

crashing beat, that increases in power, with punctuated drum rolls and screaming guitar riffs. From the opposite corner of the stage, Aja—dressed as the hippie Ringer—starts walking out, accompanied by two friends. Ringer has long hair, jeans, a multi-colored madras top, and beads hanging from his neck. The kirtan party is now stationary, swaying back and forth at center stage. Ringer and his friends are going to pass the chanting party. Everything on stage is done in slow-motion, with dry-ice smoke wafting everywhere. As Ringer and his friends pass the kirtan party, Viñëujana Swami steps out and hands Ringer a BTG. Ringer looks at the cover of the magazine, as the music softens and evolves back to its original form of long legato flute notes and single plucked guitar arpeggios. The song “New York City Sages” begins, sung by Mangalananda. The audience is getting a slow-motion vision of what the band is singing: The New York City sages with their cymbals and their beads, pointing to the pages of a monthly magazine. And they’re hoping that you’ll listen, for by hearing, you can see what you’re really meant for to love eternally. Yeah, yeah, to love eternally. A screaming psychedelic guitar takes off over crashing cymbals and power chords. The band has built up the intensity again, with a powerful, slow-moving, heavy rock beat simulating a gigantic tidal wave of sound. Ringer leafs through the pages of the BTG, becoming more and more absorbed. And they come in to your city, and it isn’t for their health. They have no need to exploit you or to steal all of your wealth. 738

They are usually in the forest where the gentle breezes blow, but they step into the snake pit so that all of you might know. Yeah, yeah, what you’re really meant for Yeah, yeah, to love eternally. Ringer folds the BTG lengthwise, puts it in his back pocket, and slowly exits stage left. The song ends with heavy power chords ringing on and on, as the organ [Santosh] interjects a new theme in a different key, by introducing cascading chords in a descending progression, modulating through different keys and coming to rest on the dominant fifth. Then Santosh breaks into a Calliope, carnival sound, which ends in a military drum roll, taking the music into a marching band take-off. This also quickly transforms into a baroque Bach fugue that segues to acoustic guitar chords over a flute in a folk-rock style. The musical interlude is a set transition. Devotees get into their Våndävana costumes backstage, as the Våndävana scene is set up. The curtain is still closed as the band breaks into a song with Viñëujana Swami singing the lead. Devotees sing the refrain in a choral style, like a choir of angels with five- and six-part harmonies. Bob has his slide show going, and the audience sees pictures of Kåñëa in His various pastimes, choreographed to the song: Kåñëa, the Supreme Personality of Godhead, the source of all that be, the embodiment of bliss, destination of the pure devotees. He’s the all pervading truth, the eternally existing youth, and He comes to take you home. Yes, He comes to take you home. And of the splendid He is splendor. He is victory and adventure. 739

He’s the good qualities in all righteous men, and of creation, He’s the beginning, middle, and end. Then Viñëujana cries out, “Kåñëa!” and Santosh begins a pretty piano obligato in the Mozart sonata style, which segues back to heavy bass, drums, and double guitar harmony lines, à la Allman Brothers, to set up the next verse: Kåñëa, the Supreme Personality of Godhead. Of the senses, He’s the mind. Among men He is the Monarch, and of subduers, He is time. He is the master of all mystics. He controls the nihilistic, and He’s come and taken birth as He comes to save the earth With the sound of His holy name. The Lord and His name are the same. That’s the nature of the Absolute, and He’s come to give His Truth As He plays upon His flute… Viñëujana speaks: “The all attractive one!” Mangalananda sings: Kåñëa the Supreme Chorus answers: Personality of Godhead... th

Cymbals roll, and a minor 9 chord lingers on. Viñëujana (to the audience): “But Kåñëa is never alone. You’ll never see that Kåñëa is by Himself. Because Kåñëa has the tendency to enjoy, therefore He’s expanded into myriad living beings, just like you and I. Just as a father extends himself by his sons in order to enjoy his family life, so the Supreme Living Father, Kåñëa, has expanded, by His own personal energies, unlimited numbers of living beings. They’re all meant to associate with him in love and bliss. “Now we may wonder, what type of land, or world, Kåñëa lives in. And even though Kåñëa was only recently on this planet, 5,000 years ago, and 740

even 500 years ago, those places wherever Kåñëa appears, even in this theater, are as good as that magnificent world you’ve been seeing in some of the slides. That magnificent world is called Våndävana, or Vaikuëöha, and it is a place where there is no anxiety, where no one is troubled by birth or death, or old age or disease; where all the relationships between mother and son, friend and friend, lover and lover, last forever. This is Våndävana, where all desires can be fulfilled. All your desires can be fulfilled!” The curtain rises to reveal the spiritual land of Våndävana with trees, flowers, and hills. A few gopés are churning butter beside a little thatched barn. Two devotees in a cow costume walk around the stage, herded by several cowherd boys. Rädhä-Dämodara are set back at center stage on a special tall platform so They can be seen over people’s heads. A püjäré serves Them with a peacock fan to keep Them comfortable. Viñëujana: “Here they come now, the residents of Våndävana. Just see, the cowherd boys and the cowherd girls. Listen to them singing, in the ancient Sanskrit language, the spiritual language of love...” Viñëujana begins singing “Jaya Rädhä Madhava…” in a joyful upbeat mood, with the residents of Våndävana responding. Mangalananda takes over the lead halfway, “Yaçodänandana brajajana-ranjana...” Then again Viñëujana Swami assumes the lead, “Jaya Rädhä Madhava...” The song ends with acoustic guitar chords and Viñëujana exclaiming: “Kåñëa!” Ringer wanders on set looking around at the unfamiliar scene, acting bewildered. Since he took the BTG and read it, Ringer now gets the special mercy of glimpsing Våndävana. Everyone exits the scene, with only Viñëujana Swami and Ringer remaining on stage. Viñëujana: “Just see who’s wandered in, looking for something else... Hare Kåñëa! Welcome. Wait a minute, wait a minute....Wait a minute! Don’t be afraid. I just got through telling all these nice people we’re your well-wishers—even, if by accident, you’ve wandered into the most wonderful place where all your desires can be fulfilled. Våndävana!” Ringer: “All my desires fulfilled? I’ve heard that one before. Look, I’ve been all around this world, man, and nobody satisfies nobody’s desires.” Viñëujana: “But you’ve come from out there. You’ve come from the world of the cheaters and the cheated—where everyone’s so-called 741

satisfaction of others is only for their personal gratification.” Ringer: “So what do you say that’s so different?” Viñëujana: “We’re not saying that we can satisfy your desires; we’re saying that Kåñëa, the one who has been with you, within your heart birth after birth, can satisfy all your desires.” Ringer: “Kåñëa? I never heard of the dude.” Viñëujana: “Kåñëa is not a dude. He’s the Supreme Personality of Godhead. Do you know it?” Ringer: “Ringer doesn’t understand that one at all.” Viñëujana: “What does a person like you understand?” Ringer: “What do I understand? Well, many things. But most of all, Ringer understands that wherever Ringer’s at, that’s where it’s at!” Viñëujana: “That’s mäyä.” The band begins the opening bars of Ringer’s Theme. Ringer begins singing his song, first with no words, just scat singing, simple monosyllabic sounds, like jazz singers often do. Viñëujana Swami and Ringer were introduced together in the first scene, when Ringer received a BTG. Now Viñëujana Swami is preaching to him. What is being established here is the spiritual authority in the play—the preacher. Viñëujana Swami has established his character and his personality. He has related to the audience and told them, in a sense, who he is. Now, the character of Ringer is introduced to the audience. Ringer has a song, which portrays him as someone who thinks that he’s very together, very self-assured, and very happy. His LSD visions are fine for him, and he’s not suffering. But it’s a pretense. Actually, he is suffering as much as any living entity in the material world. To further introduce Ringer to the audience, Aja leaves the stage and goes down into the audience, holding a microphone. He sings his song not to Viñëujana Swami but to the audience. He gets right down with the audience and starts playing with them. He relates to them and gets them involved. Ringer is the eagle. He’s the waves. He’s cool, a natural man.

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The eagle flies across the skies, And great waves rise with raging tides, So I hope you all will understand What I have come to be, And when you do, you will know it’s true, That Ringer is a natural man. It’s got to be me... While Ringer sings his song, a party scene is being set up backstage. The curtain now rises to the scene of a degraded pot party in one corner of the stage. Devotees are dressed as hippies, smoking marijuana and carousing in general. As Ringer sings to the audience, the hippies assemble, in singles and couples, and the party begins. The other side of the stage is still dark. By the time Ringer finishes his song, he has climbed back on stage. The song ends with repeated punctuated scats and stops dead, right on the one beat. Ringer is distant from the others at the party. Alone, he takes the BTG out of his back pocket and looks at it. At the scene of the party, two of Ringer’s friends notice his absence: Friend One: “Wow. I’m really getting off on this red, you know?” Friend Two: “Me too, Dickey, me too.” Friend One: “Hey, where’s Ringer? He should have been here hours ago.” Friend Two: “I don’t know, Dickey, I don’t know.” Together: “Hey Ringer. Ringer. Where are you?” (They break into laughter) Viñëujana Swami walks slowly on stage, and speaks to the audience: “Ringer’s mine. By so much bad association, he can’t keep his consciousness fixed on Kåñëa—not even a moment. Whenever he learns just a little bit about himself, immediately his mind and senses overcome him, and he is dragged down to the bodily platform of false ego, thinking himself the center of the universe, thinking himself the one who can satisfy his own desires. But actually he’s dependent upon so many things: drugs, fancy clothes, how he is impressing girls with his hair and hat. Ringer is so free, but so bound up. Let’s see if we can wake him.” 743

When Ringer was in Våndävana, he received a glimpse of spiritual reality, then he walked away and sang his song. Now he sits alone, not part of the party. Viñëujana: “Hare Kåñëa… Hare Kåñëa!” (As Viñëujana approaches, Ringer lurches back as if out of fear) Viñëujana: “What’s wrong? What’s the matter?” Ringer: “I feel uncomfortable around you. Look, I’ve got to be with my friends. They’re waiting for me.” (He begins to walk away) Viñëujana: “Wait a minute.” Ringer: “What do you want with me? Why are you in my life?” Viñëujana: “Wait a minute. Wait a minute. Tonight, when you crossed through that door, you crossed through the door of separation, which usually hides your eyes to this transcendental land, where all walking is dancing, where all speech is song. You walked into an atmosphere that was surcharged with love, Ringer. And even though you certainly can’t stay here like that, with that consciousness, while you are here, why don’t you get a little taste of Våndävana?” Ringer: (trying to talk himself out of this) “Look...” Viñëujana: “Look. Just look what’s going on in this land.” The spotlights illumine the Våndävana scene, on the opposite side of the stage. Ringer has a choice. Viñëujana Swami coaxes Ringer to take a tour around Våndävana, as the lights fade on the party scene. Ringer: (pointing to a cowherd boy) “What’s he doing?” Viñëujana: “This boy is stringing a garland for Kåñëa. He takes flowers and leaves and he strings them, singing Kåñëa’s name.” Ringer: “How about them? What are they doing?” Viñëujana: “These girls are cooking simple grains and fruits, vegetables and milk products. They’re making something called prasädam—spiritual food, offered to Kåñëa. Right there. You see?” (Viñëujana sweeps his hand towards the Divine forms of Rädhä-Dämodara) Ringer: “And that is... who?” 744

Viñëujana: “That is Kåñëa. Kåñëa and Rädhäräëé. They are the Divine Couple. Just like beyond that door, everything is in couples. Human beings are always in couples, male and female. The dogs and cats are always in couples. Why? Because the source of all these perverted couples who die today or tomorrow, is Rädhä and Kåñëa, the Divine Couple, the center of Våndävana. Isn’t it exciting? They don’t get old. They don’t get diseased. They don’t die. They stay blissful, forever.” Ringer: “What is the name of this place?” Boys and girls: “Våndävana.” Viñëujana: “Våndävana. Very good. Come in and look.” The piano creates cascading triplets down an octave, where drums, bass and guitar pick up a groove. Viñëujana sings the song “Våndävana”: Glad you’ve come into Våndävana, this Sadness can’t here in Våndävana, this land Våndävana,

land

our

way, Våndävana. remain

Where all the trees, the birds and the flowers Call on Kåñëa’s name And every pleasant breeze and aroma speak of Kåñëa’s fame. And by your service He’ll enter your heart and fill your days eternally with wonderful transcendent delight. Come along and dance, give service all Come along and see, He’ll take your heart in the end.

you

can.

Viñëujana: “Våndävana, where all the walking is dancing, and all the speech is song.” A will This 745

put

thousand a spell timeless

glimmering on, a gem-like land of

spell

suns on love

the entire world, a Desire trees so anxious to bring forth every So every one can offer such a nice perfume.

lotus please to

whorl. you bloom, Kåñëa

Viñëujana: “Come, get your love for Kåñëa. Just see, how happy they are dancing for Kåñëa, giving their love to Kåñëa. This is where your desires will be fulfilled.” Ringer is visiting a temple. Of course, the song is about Våndävana, showing someone making a flower garland, someone cooking for Kåñëa, etc. The idea is that Prabhupäda said the temple is as good as Våndävana. Ringer’s visiting Våndävana is an extension of the idea of visiting a temple. This is what the show is about—how someone comes to Kåñëa consciousness. But instead of coming to the temple, Ringer is coming to Våndävana. It is more interesting theater to go to an enchanted land. While singing this song, Viñëujana is dancing around with his daëòa, and all the cowherd boys dance with him. Våndävana, land it’s all for giving, the in perfect We work together, Kåñëa’s the center, And all our days butter for and even the their milk abundantly.

we’ll cows

of art

peace, of living harmony.

dance and be the will gleefully

serving feast, yield

Come along and dance, give service all you canCome along and see, He’ll take your heart in the end. After the song ends, the rhythm changes with guitar chord flurries. Ringer wants to leave. Viñëujana: “Wait a minute. I know you must go. I know you can’t stay. But before your mind drags you away again, why don’t you let me teach you 746

this one thing. Sit down. Please sit down.” Ringer: “What is it? My friends…” Viñëujana: “I know, your friends are calling you back to the world of the cheater and the cheated. But before you go, I want to teach you—if you ever want to came back to this wonderful land of Våndävana—how you can get here. This is called meditation, Ringer—yoga. Yoga means union with the Supreme. In meditation you should concentrate all your energies, all your thoughts, all your activities, on the central point—Kåñëa. Watch. “You’ve got this human body. Just see. You can inquire what I am, what is God, why am I suffering? You don’t see the animals walking in here inquiring. That’s what makes you different. You have intelligence to reach beyond the limitations of your senses and mind. You can inquire. Therefore your body is a very good ship, and all you need is a very good captain, a spiritual master. He’ll give you a wave of sound. A wave of sound that will purify your mind, and take you back to the wonderful land of Våndävana. If ever you want to come back, you can use this sound.” Certainly, Våndävana is enchanting. And there’s a secret mantra. Whenever you want to come back, just say the mantra. It’s all true, if we can only appreciate it. Viñëujana is so exuberant that he is not acting. Rather, he is experiencing the blissful enthusiasm of Våndävana, and communicating this feeling from the stage. When he preaches to Ringer, it’s the same preaching he does wherever he is. As Viñëujana finishes his talk, a guitar starts a rhythmic, pulsating beat, à la the music of U2. With just the one rhythm guitar accompaniment, he begins singing: You’ve got You’ve got You’ve got a Now you’re homeward bound.

a

a

good good wave of

ship, captain, sound,

Gradually, one by one, the other instruments make their introduction, until finally the whole band is soaring on this pulsating rhythmic groove. Viñëujana:“Everyone sing…” 747

You’ve got You’ve got You’ve got a Now you’re homeward bound.

a a

good good wave of

ship, captain, sound,

Viñëujana gets the whole audience to sing along with this song. The audience sings this refrain four times. The idea is to warm them up, so they will already be in a singing mood. Next, Viñëujana Swami is going to teach Ringer the Hare Kåñëa mahä-mantra. By teaching Ringer, he also teaches the audience. Now, above the rhythmic pulse of the band, Viñëujana speaks to the audience: “Give all your energy. Everyone stand up. Everyone. Give all your energy. Just stand up. Raise your arms in the air, like this. We’re free. Raise your arms. That’s it. Everyone. Move with us. Now watch. Look up there.” The mahä-mantra is flashed on the screen as part of the light show. Mahäräja shows Ringer the mantra up on the screen. As Viñëujana chants each word of the mantra, Ringer responds, and so does the entire audience. “Just repeat after me. Hare, Kåñëa, Hare, Kåñëa, Kåñëa, Kåñëa, Hare, Hare / Hare, Rama, Hare, Rama, Rama, Rama, Hare, Hare. Everyone!” Viñëujana now gets a kirtan going, after having taught the audience the mantra, word for word. A tremendous kirtan ensues. Quickly, Ringer is overflowing with devotional feelings. Suddenly, a beautiful girl comes on stage and beckons Ringer away from the chanting. It is Maya, played by Bhaktin Heidi. Ringer’s attention is diverted. His mind begins to drag him toward Maya, who beckons, and he slowly backs away from the kirtan, towards Maya. The band is roaring away, with the lead guitar flying all over the place, generating tremendous excitement. Viñëujana: “Chant Hare Kåñëa.... Ringer...., chant Hare Kåñëa.... Ringer.... That’s Maya.... That’s Maya.... Ringer....” Ringer exits with Maya, and the music stops. The spotlights go out on the Våndävana scene, and the footlights illuminate the hippie party scene, going in full swing. New hippies arrive. 748

Hippies: “Look guys, it’s a party.” The hippies begin singing the “Nonsense Song,” to show how people just talk nonsense at a party. Çravaëéya, who has a powerful voice, sings the female lead. The scene turns into a wild bacchanalian party mood. Hippies: We’re on our way, on our way somewhere, I don’t know where or why or who, but it isn’t part of me or you. I never follow through.....doo, doo, doo, it isn’t part of me, it isn’t part of you. I never follow through..., except with you. The music is based on the constant repetition of a heavy bass riff. On top of that is a wailing wah-wah guitar, just meandering here and there, increasing the feeling of jibber-jabber nonsense conversation that accompanies the party scene. When the guitar stops, the drums go into a military tempo, against a background of a new repeating bass riff, which is gradually picked up by the guitar as well. Finally the whole band, in increasing volume, repeats this riff to a climactic close. In the middle of this party scene, where everybody is speaking druginduced philosophy, Prabhupäda leans over and asks Rupanuga Mahäräja, “These are our men?” “Yes, Çréla Prabhupäda. They’re only acting.” Çrutakérti: I saw the show with Prabhupäda. I remember a lot of devotees were shocked. This wasn’t the same show that I had been a part of. It was very different, and everyone was wondering about Prabhupäda’s reaction. But he was smiling and clapping along with the kirtan. Nanda Kumar: I was sitting one row in front of Prabhupäda, over to the side, and I wondered, what does Prabhupäda think of this heavy music? I turned around, and Prabhupäda was sitting there with a big smile on his face, tapping his knee, keeping time. So he really 749

appreciated it. He saw that through the music, the preaching was going on. Öhäkur Haridäsa: Prabhupäda liked that show. I remember turning around to see Çréla Prabhupäda, and he had a big smile, as big as the sun. Çravaëéya devé däsé: Çréla Prabhupäda was sitting in the audience. I kept trying to peek over and see him. It was very exciting. I couldn’t see him sitting there, but just knowing that he was out there was tremendous. We did that performance for him. We didn’t have material bodies when we did that; it was spirit. During the pot party, Ringer is off to the side reading the BTG. These are his friends, but he is no longer interested in their party lifestyle. While he reads the BTG, all the party people come and surround him, pointing at him. Three characters emerge from the party scene. They represent three aspects of the youth culture of the time; drugs, mental speculation, and cynicism. Little dialogues bring out the shortcomings of each attitude. These three characters approach Ringer, one at a time, as he reads, and begin to speak. They are not the party people any more, they are more like his mind, and they begin preaching to him. “Ringer, are your eyes seeing, or are you seeing through your eyes?” “Are your ears hearing, or are you hearing through your ears?” “What is that body, Ringer? And what are you? Who are you, Ringer?” This scene is fully coordinated with the slide show. Eventually they take Ringer back to the womb, and a fetus in the womb is shown on the screen. At this point the band introduces the song “You’re Not That Body.” You know you’re not that we’re all pure spirit The body’s just a lump of destined to grow old, destined to grow old. 750

body, soul. flesh

You know you’re not we’re all pure The body’s just a destined to grow old, destined to grow old.

that spirit changing

body, soul. thing,

For the soul, there is never birth nor death, nor having once been, does he ever cease to be. He’s unborn, he’s eternal. He’s unborn, he’s undying, He’s not slain, when the body is slain. You know you’re not that we’re all pure spirit The body’s just a lump of destined to grow old, destined to grow old.

body, soul. flesh,

All the hippies get involved, and the song turns into a dance number. Çravaëéya, Varanasi, and Bhaktin Heidi do a takeoff on the Supremes. “You know you’re not that body, we’re all pure spirit soul. The body’s just a lump of flesh, destined to grow old…” The girls do an amazing Supremes (The top female singing group of the era). impersonation, with Çravaëéya as the lead singer. At the end of the number, everyone follows Ringer, who runs away from them. They chase him to a staircase. He goes up the stairway alone, enters his room, and speaks the following soliloquy to himself: Ringer: “What’s happening to me? So many times I feel I know the way the world should be. People should be loving and giving. And there should be just peace and harmony, so there could be some happiness. We’ve all heard these nice slogans before. I used to repeat them everywhere I went. And I thought that our electric-acid, rock culture was the sign of a new godly breed of men, to free the world from its inevitable imperfections. “But LSD didn’t give us anything but a few flickering moments of drug highs and imagined insights. We all came down and found out that the world hadn’t budged, and neither did we. Our generation is no different than the last. Our toys are different, that’s all. That’s all! Just the toys are different.” 751

A slow guitar arpeggio begins over haunting minor modal chords, introducing the next song. Ringer is very confused now, and this slow song is his lamentation. Weary, weary, slowly crying for love, I live my life, but what else can I do. Here and there I wander without change… The song is Ringer’s realization that he is suffering. This is the metamorphosis—where he changes. At the end of Ringer’s lamentation, Santosh, on electric piano, plays a dreamy piece, easily identifiable as a dream sequence. After the lamentation song, Ringer falls asleep in his room and has a dream. The stage is flooded with red light, ready for the dream sequence. Starting very high on the piano, eerie notes slowly glide down the keyboard, lower and lower, creating an unearthly, supernatural mood, as the audience is taken into a different dimension. Soon the guitar enhances the mood with mysterious sounding chords. All of a sudden, the humming sound of a thousand bumblebees is heard. The sound is actually the voices of the ladies chanting japa in a deep reverb. The dream sequence begins with Mangalananda singing: There is a distant place called Svetadvip, Where lying down in silent cosmic sleep Upon a milky ocean white Within a castle on an island bright The Universal Lord sweet smiling dreams, And from His moon-like face soft lucent beams Shine forth, revealing gold and silver halls, Green emerald rubies carved in ivory walls. And endless rows of pillars formed of pearls Are swept by towering ocean waves that curl And toss their foamy nectar all through space. Gold earrings decorate His smiling face. 752

A flower garland rests upon His chest. In silken yellow garments He is dressed. With blackish hair that curls about His ears, His lotus petal eyes remove all fears. He’s lying in the spiritual sky, He’s lying in the spiritual sky, And you could never get that high, You could never get that high On your own, if you tried. Complexion blackish like a thunder cloud, His form of bliss, eternally endowed, He’s lying on a soft white serpent bed. With blazing tongues and fearsome eyes of red, This thousand headed snake with bluish scales Is coiling far beyond this world of veils. And lying there Narayana casts His glance Across the endless miles of ignorance. He enters in the hearts of all that be. Each golden sunbeam shows his majesty. His Holy Name is filled with nectar sweet, And purest love flows from His lotus feet… This song segues into “O Govinda,” describing the personal beauty of Kåñëa. Lord, the sun’s effulgence hides Your face. Your blissful form lies far beyond my eyes. Now Your wonders call my heart’s embrace As dawn displays Your beauty in the skies. The rainbow shows the colors of Your dress. The movements of the moon reflect Your mind. 753

Your smiling is the cause of happiness, and love exists because You are so kind. O Govinda, within my heart, celestial herdsman, lotus-eyed one, Your precious gift of love impart. You who stand behind the sun. O Lord, You’re the one. You’re the one in my heart. Rolling rivers flow forth from Your veins, the clouds that fill the sky come from Your hair, the seeds of life are watered by Your rains, and from Your breathing blows the mighty air. My Lord, You are the source of all I see. Your movements are the passing days of time. You are the resting place of all that be, and love exists because You are so kind. O Govinda, within my heart, celestial herdsman, lotus-eyed one, Your precious gift of love impart. You stand behind the sun. O Lord, You’re the one. You’re the one in my heart… Literally, Viñëujana Swami has taken the character Ringer and brought him into Våndävana. Basically, he has made him a devotee. Then Viñëujana Swami does his song: “Please, you don’t have to worry, for your lonely times will soon be gone...,” sung to the Hare Kåñëa melody, which becomes the theme song for the whole show. At the end of the dream sequence, Ringer wakes up and appears disturbed. Viñëujana Swami arrives at Ringer’s house and calls him down. Now comes the changing bodies scene, illustrating how we are not the body but the eternal spirit soul within. The stage becomes totally 754

dark except for a single spotlight on Ringer, who now represents the soul. Viñëujana stands with an old trunk full of coats, which represent the different bodies that the soul inhabits. As the music begins, Ringer spins around in rapid fashion. Viñëujana pulls out one coat and Ringer spins into it and becomes a baby. He begins speaking as a baby, saying things like, “I wanna, I wanna.” Then he spins out of that coat and into another coat that Viñëujana supplies, becoming a little boy, who says, “See the little ants, stomp ’em, stomp ’em, stomp ’em.” Next, he becomes a young man, who is getting ready for a date and gets hit by a car. Then there is the business man, and finally an old man. The changing bodies scene, coming right after the dream sequence, is very dramatic because the audience understands, visually, that we are not the body, as Ringer spins from one coat into another, becoming a baby, a boy, a young man, etc. Viñëujana actually spins Ringer around with his daëòa, taking Ringer, mystically, through all the stages of his life, showing him how he is transforming. As Ringer assumes each character, the band plays, “You’re not that Body” once again and Viñëujana preaches to him. Viñëujana: “Where’s that baby body now? Where’s the young man body? Now you’re an old man. Now you have to die.” Ringer and Viñëujana Swami exchange dialogue. At the end of the scene, Ringer is coming to his senses and actually has a realization: Ringer: “Yes, I want to be a devotee. I want to serve Kåñëa.” Viñëujana now teaches Ringer how to be a devotee, how to put on tilak, etc., so dramatically he almost makes a song of it. Viñëujana: “You go down to the river and bathe in the morning...” This is the sequence where Ringer puts on tilak, and then Viñëujana takes him before Rädhä-Dämodara. The theme of the show is the lost soul coming home to Kåñëa, and Rädhä-Dämodara are personally manifest to receive him. A vyäsäsana for Çréla Prabhupäda with his picture on it, sits beside the Deities. Now a big guru-püjä is performed on stage, complete with the offering of flowers. Çravaëéya sings a beautiful song, composed especially for Prabhupäda. 755

Foolish fallen now by His Divine the clouds of darkness are Patiently, he plants seeds within our hearts...

souls, Grace erased.

Dramatically, the curtain slowly lowers for an intermission—to thunderous applause. During the intermission, devotees serve prasädam to every person in the audience. Prasädam distribution has always been a big part of the Road Show from the very beginning. There is no question of serving prasädam at every event. Thinking that the show is over, Çréla Prabhupäda and his entourage leave the hall to drive back to the temple. Çrutakérti: Prabhupäda, myself, and the driver went back early to the temple, but we couldn’t get in. No one was back at the temple, and the doors were locked. We stood there banging on the door, and we were all really amused. Eventually someone broke in through one of the windows, and we got in. Pusta Kåñëa Swami: Later that night, when Prabhupäda was asked why he had left before the second half, he said, “Had I known, I would have stayed.” So he didn’t leave out of displeasure. He didn’t say anything negative in the car on the way back to the temple. I had the sense that it was a “wait and see what happens” sort of attitude. I was sitting close to Prabhupäda during the show, but I don’t think he knew what to expect. I think he appreciated the endeavor and the effort put forward to preach to young people. Prabhupäda was a pragmatic individual, and he would be very gracious in trying to understand what was going on. So many times, he had encouraged us to be novel in our Kåñëa consciousness and in our approach to teaching others about Kåñëa. Of course, we young American disciples were thrilled because we could relate to our culture. For the second half of the show, skits and sketches depict the story line. A popular sketch is a mime about love. To an amazing song about where to repose your loving propensity, a man keeps buying various paraphernalia from a shopkeeper to give to a beautiful woman to entice her. At the end of the sequence, the shopkeeper takes the money and 756

dangles it in front of the woman. She goes off with him, instead. For the finale, the entire cast comes out to the foot of the stage, to sing, once again, the song, “Please, You Don’t Have to Worry.” This is the same dream sequence song that Viñëujana sang earlier to the Hare Kåñëa melody. Aja: We all came out together and sang that song to the audience. It was the finale. At the end of the song, we would all hold hands and take our bows. Then we’d throw out flowers, and the audience would throw flowers back at us. During that finale at the Syria Mosque, when the house lights came on—dimly, not full blast—we could see people were crying. Dasarath: At the end of the program, Viñëujana was on stage getting everybody in the audience to chant. He began singing this beautiful tune, and the band started playing with him. He had his daëòa in his hand, and he started waving it around in a circle, like a magic wand. Then the kirtan started getting heavier and heavier, and a lot of devotees got up on the stage. Viñëujana was encouraging the audience, “C’mon get up. C’mon. C’mon.” And they started to get up out of their seats and rush towards the front, where more devotees had made a big circle holding hands. Everybody was chanting and dancing in ecstasy. It was really awesome. Viñëujana had great power to get people to appreciate the chanting. Dulal Chandra: I was amazed to see the show in Pittsburgh. This show was an entirely different flavor than the original. It was heavy rock of the times, but super good. It drew a different kind of crowd. Chandrasekhara: At one point in the show, Viñëujana Mahäräja had a part where he said to me, “Come back to Kåñëa.” And that’s exactly what happened in my life. He had dragged me out of my crazy lifestyle. I became so happy to be with Mahäräja at that point in my life. Mahäräja really made my life dynamic and exciting, so it was special for me to have that part in the play. Later we were told the story how Prabhupäda had asked, "These 757

are our men?" and we all got a big kick out of that. Our perspective, being on the Road Show, was that Prabhupäda liked it. He wanted chanting, book distribution, and prasädam distribution.

Pittsburgh – September 9, 1972 Devotees inform His Divine Grace that over nine hundred Bhagavadgétäs were distributed at last night’s program. A big thing had happened, and Prabhupäda calls it special mercy. “This is Lord Caitanya’s special mercy, this show.” The devotees who were selling books outside never even got to see the performance. Viñëujana’s travelling party is the most happening program in America, and everyone calls it an eternal festival. Kulädri: We made money on that show. About 2,500 people showed up and bought tickets. People were chanting in the audience. Prabhupäda was very encouraged by it. Toñaëa and I put together the whole promotion, and we just gloated over our success. This was our first promotion, and it was successful. We had a great review in the local newspaper, and that became part of our advertising package. Both Saturday newspapers feature articles on the devotees. Prabhupäda is enthusiastic to read the interview he did for the Pittsburgh Post-Gazette. The front page headline catches his attention first. Israeli Jets Hit Lebanon, Syria. Hours after vowing vengeance for the Munich massacre of Israeli sportsmen, Israel struck with bombing attacks yesterday deep inside Lebanon and Syria. The Lebanese government said at least 15 persons were killed and 23 wounded in Lebanon.

In juxtaposition to the Olympic athletes massacre is Prabhupäda’s interview, done the day before. Seek Spiritual, Says Kåñëa Leader. (Pittsburgh Post-Gazette, by Vince Gagetta, September 9, 1972) There are four photos, all head shots. One shows Prabhupäda with folded palms above the caption: “See, hear, love God.” A dark, wrinkled man came to Pittsburgh yesterday to preach a deceptively simple message of love, peace and understanding which, 758

he claims, will solve the complex problems of hate, strife and ignorance. The man: His Divine Grace A.C. Bhaktivedanta Swami, spiritual master of the Kåñëa Consciousness movement, leader of the mendicant Hare Kåñëas—the yellow-robed and pigtailed young people often seen chanting, swaying and seeking alms on Downtown street corners. He came to the local Kåñëa temple, an old Shadyside mansion on Ellsworth Avenue, and amid faded trappings of opulence quietly explained that man must rid himself of things material and come to understand God before he can find peace and experience true prosperity. His Divine Grace’s message was a simple one: by purifying his senses through self-denial, study and meditation, man can come to see God, hear God, love God and understand the quality of God. THIS ACHIEVED, man can find peace, contentment and happiness and can come to love all people and all creatures. Prabhupäda, as he is sometimes called by his followers, sat yesterday behind a low, flower-covered table. On the table was a large plate containing a sweet dessert of pineapple, nuts and whipped cream which he spooned onto paper plates for visitors. To his right was a small table on which were stacked some of the 20-odd religious books he has translated from Indian dialects into English. Further right was a small altar. A few of his devoted followers knelt on the floor before him, listening. Visitors, shoeless in the sect’s custom, sat on pillows. Outside in the halls of the mansion, once the residence of Edward V. Babcock, a long-ago county commissioner and city mayor, his devotees chanted: Hare Kåñëa, Hare Kåñëa, Hare Rama, Hare Rama.” PRABHUPADA SPOKE of the deprivations his followers must endure in their search for Kåñëa, the Lord. They cannot eat meat, fish, or eggs. There is no illicit sex—in fact married members may have intercourse only once a month at the optimum time for conception and only after each partner meditates and chants for several hours to cleanse the mind. There are no intoxicating beverages, no tobacco or alcohol. There is no gambling. “The young people of Western countries find these restrictions most difficult,” he said. “So we do not perhaps have a great number of followers, about a thousand in the United States. But the ones we have are most serious. And their reward is great.” 759

Prabhupäda came to this country with a handful of religious tracts and less than $10 about six years ago. His followers now number about 3,000 around the world. That small band is trying to convert the world to Kåñëa. Materialism and great wealth have not made people happy, they say, to which Prabhupäda adds: “Why are people so unhappy amidst all the money, food and land your country has? Why do the young so often seek shelter in drugs? It is because you cannot make a human society happy without some spiritual commitment, and this commitment is Kåñëa consciousness. “If you understand this your nation will be first class. You are materially first class now and if you add spiritual knowledge your nation will be perfect. Take this movement seriously. It can make you very happy.”

Pleased with the interview, Prabhupäda next looks at the Rock Opera review in The Pittsburgh Press under the headline: Hare Kåñëa Rock Hard, Soft, And Electric. (Pittsburgh Press, by Richard Stearns, September 9, 1972) Lao-tse, the ancient Chinese sage, once explained that when an insincere man expounds a true doctrine it becomes false, and viceversa. Bearing this in mind, the lay listener can temporarily set aside his opinion of the Hare Kåñëa philosophy and enjoy the truly wellcrafted sound of the Hare Kåñëa rock band. Last night’s performance, part of the First Transcendental Exposition at Syria Mosque, was an example of good electric rock, hard and soft but a painful lesson in the concept of totality. The exposition also included a ballet, chorus, opera and a story line about a drug-fashion-cult hippie on the road to Kåñëa consciousness. Most of this was done without the professional polish evident in the music and lowered the quality of the show as a total experience. The voices of the players, singing of spiritual fulfillment and detachment from materialism, often drowned out the fine guitar work of the musicians who showed a rare talent for blending a variety of electrical sound effects into the rhythm and harmony of the numbers. With a style reminiscent of the old Fillmore days in San Francisco, the band wove tapestries of sound across the tempo spectrum from swaying folk melodies to the faster rhythms. 760

Quality in music, as in any other social commodity, is hard to find. It comes from sincerity, belief in the creation of something beautiful, not because of the fame or money it will bring, but because the act of creation is an end in itself, perhaps the only end of biological existence. There’s a lot of music being played in today’s hip culture, and most of it doesn’t have enough quality to make it worth the electricity. There are a lot of grand gestures, gimmicks and routines, a glittery surface. The Hare Kåñëa band has depth and an unselfish purpose, to give joy. They can build to climaxes, shift emphasis from one instrument to another and flow through any number of musical changes with grace. A bit more technical achievement should bring them the precision they need to become a classic group of performers in the tradition of the old Jefferson Airplane or Grateful Dead. The rest of the program, the part I didn’t especially care for, also had depth, but the kind that brings uncertainty and uneasiness to the mind caught up in worldly pursuits. The gratification of your senses is not where it’s at, they told the audience. Drugs, sex, money, and pleasure will not satisfy the needs of the spirit. They portrayed death, pain and old age as the inescapable enemies of those who find fulfillment in material and sensual gain. In God, they sang, there is a joy beyond time and decay. Jesus, Lao-tse, and probably a few others whom most of us have never heard of, have said much the same thing. Jesus was murdered and Lao-tse wandered into the wilderness disgusted with the spiritual blindness of his fellow men. I overheard two women discussing the Hare Kåñëa Movement on a downtown bus the other day. They thought the young baldheaded monks must be crazy for abandoning the economic and social system of America for the odd life-style of a foreign cult. From their conversation it was apparent that they had never been close enough to a group of these people to realize that within that cult they share love and the reverence for a subjective reality more spiritually rewarding than the possession-speed-efficiency oriented life-style of Western culture. Some day psychiatrists may discover that no human is immune to delusion, no matter how material or spiritual his aspirations may be. But what you do is what you are. “The Kingdom of God is within you.” Hare Kåñëa.

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EPILOGUE The devotees of The First Transcendental Exposition lived an austere life. They worked very hard—yet ate and slept very little— simply to present Kåñëa consciousness in every town and village. The Road Show was actually the first phase of the traveling saìkértana pastimes of Çré Çré Rädhä-Dämodara, the Supreme Personality of Godhead and His eternal pleasure potency. They descended to the Earth in Their form as Rädhä-Dämodara to assist these devotees in fulfilling Lord Caitanya’s prophecy in America. Some people thought that the Road Show was mäyä, because there were scenes of hippies acting intoxicated, women with their hair down, as well as quick changes of costume back stage with no privacy. But this is all part of the theater and the devotees remained strict in their own lives, unaffected by the characters they portrayed. When someone plays the role of Ravana, it is not taken as a fall down. Of course, the propensity for illicit activity is everywhere in the material world, so one has to be vigilant about one’s own character. But Rädhä-Dämodara were on stage for every performance, and püjä was offered to Them as part of the show whenever it was time for ärati. In other words, God presided over every engagement. Çréla Prabhupäda was pleased to see devotees trying hard to project Kåñëa consciousness, and that so many people were attracted. He gave his blessings to the Rock Opera preaching concept and encouraged other devotees to participate. He reveals his mind in the following letter, written ten days after seeing the show: These kinds of dramas about Kåñëa, Kåñëa’s pastimes, and also Lord Caitanya’s pastimes, are very much desirable for presenting to the public widely. So if you can organize your traveling party to present such dramas all over your country, and other places, that will be very much appreciated. Perhaps you can work together with Viñëujana for presenting our Road Show Opera to the public also. I had the opportunity to see that opera in Pittsburgh, and it was very well done, with a lot of drama and dancing as well. Letter to Nayanabhirama, September 18, 1972

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The person responsible for making the Rock Opera a success was His Holiness Viñëujana Swami. He was a unique personality in the early days of the Hare Kåñëa movement. The Road Show was a tremendous enterprise that was undertaken in full faith that Rädhä-Dämodara would reveal how everything should manifest. This was the first party that was not connected to any temple, and whose actual base was mobile. Since the party was directly connected with Rädhä-Dämodara, it was a transcendental and exciting adventure, blessed by the presence of the Supreme Lord and His pure devotee, Çréla Prabhupäda. Viñëujana Swami developed an intensely deep affection for RädhäDämodara by constantly serving Them. He was an ideal example of a modern day sädhu. He displayed real compassion for others and a genuine non-duplicitous dedication to Çréla Prabhupäda and His mission. Suhotra: Viñëujana Mahäräja was the only traveling sannyäsé in America for quite some time. The Road Show was basically Viñëujana Mahäräja’s brainchild. He brought in the talent and he made the package. What Viñëujana Mahäräja was doing was a first. No one had done it before. No less important a personality in these pioneering days was Jayänanda Prabhu. He also set a personal example of humility, and service attitude, that motivated people to become Vaiñëavas. He spent most of his devotional life in California, so he was not so well-known, but his dedication to Lord Jagannath contributed to the celebration of the Ratha-yäträ festival in major cities throughout the world. Prabhupäda said that he was “proud to have a disciple like Jayänanda.” His devotional qualities inspired people to accept Lord Jagannath into their hearts by pulling His chariot to glorify Him, thereby serving His desire to benedict the conditioned souls. Viñëujana Swami and Jayänanda Prabhu were westerners who gave authenticity to the Kåñëa conscious ideal of personalism just as Allen Watts and Richard Alpert gave authenticity to the Eastern tradition of impersonalism. The fascination with Viñëujana Swami and Jayannada Prabhu, for the followers of Çréla Prabhupäda, is that they were 763

exhibiting the qualities that we all adored. Bimala devé däsé: They were kind and compassionate, and completely absorbed in love of God, the service of the devotees, the spreading of Kåñëa consciousness—and they were one of us. Their lives still continue to inspire us and to give us hope. The impression that Viñëujana and Jayänanda made on people really set them apart from the other wonderful preachers of the time. Both of them had deep personal relationships with the Deities they served— Rädhä-Dämodara, and Jagannath, Baladeva, and Subhadra, respectively—which contributed to the acceptance of Deity worship in the West. Because they worked tirelessly and with such enthusiasm for the Holy Name, they exhibited the transcendental qualities associated with pure devotees. Prabhupäda emphasizes that this is the secret of spiritual life: This Kåñëa consciousness is so nice, the more one works and renders service, the more he becomes enthusiastic. This is the secret of spiritual life. The test of spiritual life is when one can work all day long and not be tired. In the material world, we do a little work and become exhausted. Twenty-four hours we should be engaged in some service to our capacity. That is real spiritual life. Letter to Hamsaduta, April 24, 1972

Of course, whether one does this service or that service, whether in heaven or in hell, devotees always serve Rädhä-Kåñëa. Visnujana and Jayänanda were exemplary devotees, but one does not need to take up the exact service they performed. There are nine processes of devotional service, and a devotee can adopt any of these. Visnujana and Jayänanda would always encourage everyone to serve the Lord according to their own heart—not that one has to engage exactly as they do. However, whatever service one does, it must be directed to the Supreme Personality of Godhead. And for many devotees, as well as nondevotees, the first Deities they ever saw in those days were RädhäDämodara, who were always traveling and, in this way, widely proclaiming Deity worship in America.

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Radhanath: Rädhä-Dämodara were so beautiful, that if I had any love for God, something would have happened. Still, by Their causeless mercy, They were all-attractive. They were like Viñëujana Mahäräja. As çästra says: it is the Vaiñëava that reveals the Deity to our minds and to our hearts. We cannot see Kåñëa directly, but we see Kåñëa through the via medium of the bhakti of the devotee. When you saw how Viñëujana Mahäräja was worshipping RädhäDämodara, when you heard how he was praising and glorifying Rädhä-Dämodara, and when you saw his standard of seva for RädhäDämodara, you just became ultimately attracted to RädhäDämodara.

Appendix – A The Çré Dämodaräñöakam of Satyavrata Muni is very important for Gauòéya Vaiñëavas, and for this reason Çréla Sanatana Goswami has written a commentary illuminating these verses for deeper understanding and appreciation. (Dig-Darsini-Tika—Bengali translation by Tridandi Swami Bhakti Prajnana Kesava Maharaja. Rendered into English by Dasaratha Suta dasa and Vaiyasaki dasa Adhikari) I have added the insights of Çréla Prabhupäda and other Vaiñëava acharyas to further enhance our appreciation of the unique position of Lord Dämodara. Originally from the Padma Purana, Çré Dämodaräñöakam is recited during a conversation between Narada Muni and Saunaka Rishi. A benediction accompanies these verses. It is said that anyone who recites or even hears this prayer, especially in the month of Kartik, will attract the eternal shelter of devotional service at the lotus feet of Çré Dämodara. (Hari-bhakti-vilasa 16.1.198)

Çré Dämodaräñöakam

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Verse 1 namäméçvaraà sac-cid-änanda-rüpaà lasat-kuëòalam gokule bhräjamänam yaçodä-bhiyolükaläd-dhävamänaà paräàåñöam atyantato drutya gopyä “I bow down to the supreme controller, Çré Dämodara, whose form is the embodiment of eternity, knowledge, and bliss. His glistening earrings swing playfully to and fro upon His cheeks. He manifests super-excellent pastimes in Gokula, stealing fresh butter suspended from the rafters of the gopés’ storerooms. In fear of Mother Yaçodä, He jumps down from a wooden grinding mortar and quickly runs away. She runs swiftly after Him and finally catches Him from behind.” The specific attributes of the Absolute Truth of the Lord, tattvaviçeña, are addressed first. Satyavrata Muni begins with the offering of obeisances (namämé) as an auspicious invocation, maìgaläcaraëa. He invokes the mercy of Lord Dämodara to empower him to offer this prayer by the word éçvara, the supreme controller. It also indicates that the Supreme Lord alone is worthy of the highest praise. It further implies the specific nature of devotional service, bhakti. The Lord manifests Himself in a form that embodies eternal existence, knowledge, and bliss, sac-cid-änanda-rüpam. Thus, His supreme sovereignty is established. The attribute of His enchanting beauty, rüpa viçeña, is described next. As He runs from Mother Yaçodä, His earrings begin to swing back and forth (lasat-kuëòalam). The earrings naturally sport upon His cheeks as He plays in the courtyard of Mother Yaçodä. All the ornaments that adorn the Lord have become super-excellent by contact with His divine body, yet these earrings have attained superiority overall by the great fortune of constantly kissing His divine cheeks while swinging. They are glistening (lasanti) due to being enriched with the effulgence from the Lord’s complexion. Uddhava describes Kåñëa’s beauty as so supremely enchanting that His transcendental body is the ornament of all ornaments. (ÇrémadBhägavatam 3.2.12) 766

Only in Gokula does Kåñëa display His most splendid pastimes that surpass all other manifestations of His excellence (gokule bhräjamänam). The word, gokule, indicates the place where cows and cowherds reside. The attributes of His family, parivära-viçeña, thus further portray His unique excellence. The last two lines of the verse describe the lélä-viçeña, the attributes of His excellent pastime as the butter thief. In fear of Mother Yaçodä (yaçodä-bhiya) He quickly runs away (dhävamänaà) from the mortar (ulükalät). Then, she also runs very swiftly (atyantato drutya). “Kåñëa, at that time, was sitting on an upside-down wooden mortar for grinding spices and was distributing milk preparations, such as yogurt and butter, to the monkeys as He liked. Because of having stolen, He was looking all around with great anxiety, suspecting that He might be chastised by His mother. Mother Yaçodä, upon seeing Him, very cautiously approached Him from behind. When Lord Çré Kåñëa saw His mother, stick in hand, He very quickly got down from the top of the mortar and began to flee as if very much afraid. Although yogis try to capture Him as Paramatma by meditation, desiring to enter into the effulgence of the Lord with great austerities and penance, they fail to reach Him. But Mother Yaçodä, thinking that same Personality of Godhead Kåñëa, to be her son, began following Kåñëa to catch Him.” (Çrémad-Bhägavatam 10.9.8-9) The word, paräàåñöam, meaning caught from behind, also intimates the supreme love that Çré Kåñëa has for Yaçodä. Therefore, gopyä lovingly denotes Mother Yaçodä and implies the great fortune of the cowherd caste that the Supreme Lord prefers to mingle amongst them. Quoting from the Vaiñëava-tosani of Sanatana Goswami, Çréla Visvanath Cakravarté Öhäkur explains that the pastime of baby Kåñëa’s breaking the pot of yogurt and being bound by Mother Yaçodä took place on the Dipavali Day, or Dipa-malika. In India, this festival is celebrated in the month of Kartik with fireworks and lights. “Among all the cows of Nanda Mahäräja, several of mother Yaçodä’s cows ate only grasses so flavorful that the grasses would automatically flavor the milk. Mother Yaçodä wanted to collect the milk from these 767

cows, make it into yogurt, and churn it into butter personally since she thought that this child Kåñëa was going to the houses of neighborhood gopas and gopés to steal butter because He did not like the milk and yogurt ordinarily prepared.” (Çrémad-Bhägavatam 10.9.2, Purport) These eight specific cows were called padmagandha, and their milk was as fragrant as the lotus flower. Just as swans live only on lotus stalks, so these cows ate only special grass. Mother Yaçodä took particular care of these cows and used their milk to make special sweets for Kåñëa. She hoped that he would lose interest in the butter and yogurt from the houses of other gopés. In this way she made an attempt to rectify his stealing habit. Verse 2 rudantaà muhur netra-yugmaà måjantam karämbhoja-yugmena sätaìka-netram muhuù çväsa-kampa-tri-rekhäìka-kaëöhasthita-graivaà dämodaraà bhakti-baddham “He cries and rubs His eyes again and again with His two lotus hands. His eyes are fearful and His breathing quick. As Mother Yaçodä binds His belly with ropes, He shivers in fright and the pearl necklace shakes upon His neck, which is marked with three lines like a conch shell. To the Supreme Lord, Çré Dämodara, whose belly is bound by His mother’s pure love, not by rope, I offer my humble obeisances.” The second verse continues describing the lélä-viçeña. He is crying (rudantaà) because He sees the stick in Mother Yaçodä’s hand. Perceiving that she may strike Him, He appears fearful, hoping her natural empathy may save Him from punishment. Due to fear, tears are forming in His eyes, so He rubs his eyes with his lotus-like hands in the normal manner of children to wipe away the tears that are beginning to flow. Then (sätaìka-netram) His fearful eyes reveal how much He is dreading punishment. It also indicates His glancing here and there in great fear, trying to avoid being punished. The confidential pastime is revealed in this way. Therefore, due to his continual sobbing He is 768

trembling, (muhuù çväsa-kampa) and thus, (sthita-graiva) the pearl necklaces and earrings that adorn Him are also shaking. The Supreme Personality of Godhead, who is feared by everyone, has become fearful of Mother Yaçodä. In this way, Mother Yaçodä now becomes greater than God, more powerful than Kåñëa. The Mayavadi philosophers want to become one with God, but in Vaiñëava philosophy the devotee becomes more than Kåñëa, and Kåñëa accepts this. He elevates His devotee beyond His own position, just as Arjuna became the hero at Kuruksetra and Kåñëa was simply his chariot driver. Actually, Kåñëa was the hero, but He gave the credit to His devotee, because He takes pleasure in seeing His devotee in a greater position than Himself. “When Mother Yaçodä was trying to bind the offending child, she saw that the rope was short by the measurement of two fingers. Thus she brought another rope to join it. This new rope was also short by two fingers, and when another rope was joined to it, it was still two fingers short. As many ropes as she joined, all of them failed; their shortness could not be overcome.” (Çrémad-Bhägavatam 10.9.15-17) The reason for the failure of the rope to bind Him is bhakti-baddham. He can be bound only with devotion. No other power can bind Him. The significance of the two fingers is also very important. The first finger represents the devotee’s sincere endeavor of love and unflinching determination to attain Kåñëa and thereby please Him. The second finger represents Kåñëa’s supreme mercy by which He agrees to be bound by His devotee’s pure love. So He is bound with a rope around the belly (dämodaraà) and tied to a wooden grinding mortar. This reveals the Lord’s excellent quality of coming under the control of His devotee’s pure love (bhakti-baddham). He responds to bhakti in two ways. From Mother Yaçodä’s point of view, He is conquered and bound by her loving parental devotion, vätsalya. From His own point of view, He willingly allows her to bind Him, although no rope can ever bind Him. “Because of Mother Yaçodä’s hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from 769

her hair. When child Kåñëa saw His mother thus fatigued, He became merciful to her and agreed to be bound. O Mahäräja Pariksit, this entire universe, with its great exalted demigods like Lord Shiva, Lord Brahma and Lord Indra, is under the control of the Supreme Personality of Godhead. Yet the Supreme Lord has one transcendental attribute: He comes under the control of His devotees. This was now exhibited by Kåñëa in this pastime.” (Çrémad-Bhägavatam 10.9.18-19) Verse 3 itédåk-sva-léläbhir änanda-kuëòe sva-ghoñaà nimajjantam äkhyäpayantam tadéyeçita-jïeñu bhaktair jitatvaà punaù prematäs taà çatävåtti vande “O my Lord, by Your own childhood pastimes, You continually immerse the residents of Gokula in pools of ecstasy. You reveal to those who are attracted to Your majesty and opulence, that You are only conquered by the love of Your pure devotees. Again I offer my obeisances with love and devotion hundreds and hundreds of times.” The attributes of His excellent qualities, guëa-viçeña, are described in this verse. The first word, ité, indicates this Dämodara lélä, or all of His childhood pastimes like the Dämodara lélä. Next, sva-léläbhiù denotes His own transcendental pastimes by which (sva-ghoñaà) all the residents of Gokula become immersed in pools of ecstatic mellows (änanda-kuëòe nimajjantam). The word sva connotes svasya, His own glory, or svanam, the glories of the residents of Gokula, which are displayed by these pastimes (äkhyäpayantam). Moreover, sva-ghoñaà may refer to child Kåñëa, since He is also a resident of Gokula. Then a warning to those who cultivate knowledge of His majesty and opulence (tadéyeçita-jïeñu). He only reveals Himself to the pure devotees (bhaktair jitatvaà), being conquered by their love. Again, this is proclaimed for all to know (äkhyäpayantam). “To pure devotees throughout the world who could understand His activities, the Supreme Personality of Godhead, Kåñëa, exhibited how much He can be subdued by His devotees, His servants. In this way He 770

increased the pleasure of the Vrajavasis by His childhood activities.” (Çrémad-Bhägavatam 10.11.9) Only by pure love and devotion (prematäù) can the Lord be known as He is. So let us offer obeisances (vande) unto Him (tam) hundreds and hundreds of times (çatävåtti). A further meaning can be gained from the above Bhägavatam verse, that obeisances are offered hundreds of times to the process of devotional service, bhakti, which subdues the object of our love, Çré Kåñëa. Verse 4 varaà deva mokñaà na mokñävadhià vä na cänyaà våëe ’haà vareçäd apéha idaà te vapur nätha gopäla-bälaà sadä me manasy ävirästäà kim anyaiù “O Lord Dämodara, although You are able to give all kinds of benedictions, I do not pray to You for liberation, nor the supreme goal of eternal life in Vaikuëöha, nor for any other boon. My only desire, O Lord, is that Your form as Bala Gopal in Våndävana may constantly remain in my heart. I have no use for any other boon besides this.” Both verses four and five describe the poet’s innermost desires, beginning with, varaà, boons. No benedictions of any kind are requested even here in Våndävana (iha) from He who can bestow any boon (vareçäd). Satyavrata Muni does not seek liberation (mokña na), nor does he desire the highest conception of liberation (mokña-avadhim), which is eternal life in Vaikuëöha. Neither is he interested in any other benediction (na ca anyam), referring to the nine processes of devotional service, beginning with çravaëam kértanam, and the benefits they bestow. If others desire these, or even if Kåñëa wants to bestow these upon him, he has no attraction for them. The three benedictions referred to—mokña (liberation), mokñävadhim (eternal life in Vaikuëöha), and anyam (any other boon)—reflect an ascending order of superiority. Eternal life in Vaikuëöha is clearly superior to impersonal liberation. The position of other boons, such as the nine processes of devotional service, are 771

described in Çrémad Bhägavatam. “O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as Tulasi leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities.” (Çrémad-Bhägavatam 3.15.49) By these words spoken by the four Kumaras, we can understand that the nine processes of devotion can be perfected even in hell. So in any condition of life, one can experience the perfection that is available in the eternal abode, Vaikuëöha, through bhakti-yoga. Is there anything that the poet does desire? The answer is iha, (here in Våndävana), idaà te vapur nätha gopäla-bälaà (may Your form as a cowherd boy, O Lord) sadä me manasy ävirästäà (always remain manifest in my mind). Since Kåñëa is also the Supersoul in the heart, antaryämé, one may see His divine beauty within as clearly as one sees externally with the eyes. Finally all boons of any kind are dismissed as having no value at all (kim anyaiù). The reason is that since Kåñëa is the quintessence of all existence, knowledge, and bliss (sac-cid-änanda-rüpam), attaining Him, therefore, brings all perfection. Conversely, if one does not attain Kåñëa, then all other benedictions are simply a source of lamentation, since they are of lesser value. One can be fully satisfied only by beholding Kåñëa’s divine form as a young cowherd boy. Therefore, all other benedictions are useless (kim anyaiù). This is the mood of Satyavrata Muni. Verse 5 idaà te mukhämbhojam atyanta-nélairvåtaà kuntalaiù snigdha-raktaiç ca gopyä muhuç cumbitaà bimba-raktädharaà me manasy ävirästäm alaà lakña-läbhaiù “Your supremely enchanting face, encircled by shining locks of dark blue 772

curling hair, resembles the fully blossomed lotus, tinged with a reddish luster, due to being kissed again and again by Mother Yaçodä. May this vision of Your lotus face, with lips as red as bimba fruit, remain forever in my heart. Millions of other benedictions are of no benefit to me.” The poet demonstrates in this verse that longing for the association of the Lord in the heart is the best means to achieve Him. The longing to see the beautiful lotus face of the Lord, which is supremely enchanting, is stated first (idaà te mukhämbhojam). The indescribably sweet face of Çré Kåñëa resembles a lotus flower in full bloom. Simply by seeing His face, which is the treasure house of supreme bliss, all anxiety and distress disappear. Therefore, may that lotus face (mukhämbhojam) manifest within the mind even just once (manasy ävirästäm), or again and again (muhuù), or constantly (sadä). The concept of sadä is carried over from the previous verse to give its definitive conclusion in this verse. All three meanings are intended. That lotus face is always surrounded (våtaà) by curling hair (kuntalaiù) which is a very dark blue color (atyanta-nilair). It is tinged with a reddish hue (raktaiù) and is shining (snigdha). The curly locks encircling Kåñëa’s face bounce as He moves here and there, just as a lotus flower is surrounded by hovering honey bees. This is the meaning suggested by våtaà. His lotus face is kissed again and again by Mother Yaçodä (gopyä). The word muhuù (again and again), defines the supremely fortunate gopi (gopyä) who repeatedly kisses that divine lotus face (muhuç cumbitaà). Furthermore, Kåñëa’s lotus face is adorned with crimson red lips like the bimba fruit (bimba-raktädharaà). That form is so completely enchanting and satisfying that millions of other attainments (lakñaläbhaiù) are simply useless (alaà). They have no value. This is the meaning of the fifth verse. Verse 6 namo deva dämodaränanta viñëo praséda prabho duùkha-jäläbdhi-magnam kåpä-dåñöi-våñöyäti-dénaà batänu773

gåhäëeça mäm ajïam edhy akñi-dåçyaù “O Dämodara! O Lord of divine beauty and unlimited mercy! O all pervading Visnu! I offer my obeisances unto You. May You be pleased with me. I am drowning in an ocean of sorrow and feeling almost dead. Shower Your nectar laden glances upon me, thereby uplifting me and enthusing me with life. Please accept me, O Lord, and become visible before my eyes.” Feelings of love arise from the purity and potency of longing, and then one is only satisfied to behold the beauty of Çré Kåñëa directly, säkñät-darçana. The supreme method, paraà-sädhana, to attain this goal is chanting the Holy Name, çré-näma-saìkértana. Satyavrata Muni begins this verse chanting the Holy Names. In his ecstasy, feelings of awe and reverence are abandoned by the elimination of the word tubhyam (unto You). This creates the mood of being in the personal presence of the Lord. The name deva indicates, he divya-rüpa, O Lord of divine beauty! This beauty is the cause for desiring personal darçana. The address dämodara specifically refers to His glorious quality of coming under the sway of the devotee’s pure love for Him, bhakta-vatsala, even up to the point of allowing Himself to be bound. How is one able to see Him unless qualified by bhakti, pure devotional service? He who is unlimited with no end (ananta) indicates the Lord who is inconceivable, infallible, beginningless, and who has unlimited forms for sporting in divine pastimes. Because He is inconceivable, He can only become visible to our eyes by His power, not by our own power. Moreover, the name viñëu connotes He who is all pervading. Thus there can be no difficulty for Him to appear before our eyes. In the last line of the verse, iça refers to the supreme controller who is completely independent. The poet prays, “Please accept this prayer, O independent Lord, (gåhäëeça) for nothing can cause You to act. You may accept my entreaty or not by Your own sweet will. Still I will continue to hope.” The word praséda indicates the mercy of prabhu, the supreme master. The devotee hopes that Çré Kåñëa is pleased with him and will benedict 774

him with His mercy. Why? Because he is drowning in an ocean of misery (duùkha-jäläbdhi-magnam). Specifically, duùkha denotes the pain of repeated birth and death, or the agony of being separated from the Lord’s presence. The illusion (jäla) of the material world is like the vast, bottomless ocean (abdhi) in which we are drowning (magnam). This is the cause of our condition of extreme distress (ati-dénaà). Another meaning is, due to being bereft of sädhu-saìga, the association of saintly devotees, we experience distress. Moreover, we are extremely distressed not being able to see You, my Lord. The problem is compounded because of being ignorant about what to do (ajïam). Therefore, please bestow Your merciful glance like a shower of nectar (kåpä-dåñöi-våñöya), thereby uplifting and enthusing us with life (anugåhäëa). Thereupon, please become visible before our eyes (edhy akñi-dåçyaù). This is the significance of the prayer. Verse 7 kuverätmajau baddha-mürtyaiva yad-vat tvayä mocitau bhakti-bhäjau kåtau ca tathä prema-bhaktià svakäà me prayaccha na mokñe graho me ‘sti dämodareha “O Lord Dämodara, although Mother Yaçodä bound Your divine form to a wooden grinding mortar, You mercifully delivered the sons of Kuvera, Manigriva and Nalakuvara, who were cursed to stand as trees, and You gave them the gift of devotional service. Please bless me in this same way with Your most wonderful prema bhakti. I have no eagerness for any other type of liberation.” This verse reveals deep truths about prema-viçeña, pure ecstatic love for Kåñëa. Beginning with kuverätmajau, the two sons of Kuvera are introduced. They were able to obtain the direct vision of the Lord. But isn’t prema bhakti the only means for seeing the Lord face to face? And having once seen the Lord, doesn’t the agony of separation set in upon losing that vision? This is the feature of prema bhakti that brings the Lord under the sway of the pure devotee’s love. How did the two reprobates get such mercy? The answer is that by 775

the quality of Çré Kåñëa’s love, bhakta-vatsala, the impossible becomes possible. To honor the word of His pure devotee Narada Muni, who gave the benediction that they would see the Lord face to face, the Lord actually delivers these boys. Did they ever do anything to deserve this? No. It is simply causeless mercy! “Although these two young men are the sons of the very rich Kuvera and I have nothing to do with them, Devarsi Narada is My very dear and affectionate devotee, and therefore because he wanted Me to come face to face with them, I must do so for their deliverance.” (ÇrémadBhägavatam 10.10.25) The purport is that Kåñëa is bound by the love of Çré Narada. This is His quality of bhakta-vatsala. Therefore he utilizes the wooden grinding mortar to pull down the two trees that are actually the two brothers. By the mercy of the pure devotee, Narada Muni, they received the mercy of the Lord. Similarly, by the mercy of Çréla Prabhupäda, we can receive the same benediction. By baddha-mürtyaiva, we understand that the Lord has agreed to be bound with rope and tied to the wooden mortar. But even though He is tied up, He liberates Manigriva and Nalakuvara. The word mocitau indicates they are liberated from saàsära, repeated birth and death, not only from Çré Narada’s curse. Furthermore, the two boys are given bhakti-bhäjau, the benediction of prema-bhakti. They are now counted amongst the pure devotees known as bhakti-bhäjam, those who can never give up the shelter of devotional service. With the statement tathä prema-bhaktià svakäà me prayaccha, Satyavrata Muni requests, “Please benedict me also with prema-bhakti in the same way.” The word svakäà denotes the exclusive shelter of Kåñëa’s own lotus feet or His own beautiful form, the exclusive object of meditation. “I have no desire for personal liberation,” (na mokñe graho me ‘sti dämodareha). Even though the Lord may offer liberation, mokña, the answer is no (na). Other than this (iha), referring to prema-bhakti, I am not eager (grahaù) for anything else. The mood is that if one can obtain premabhakti, then why care for the insignificance of liberation from material 776

life? Another meaning of iha indicates Våndävana, where prema-bhakti is predominant, and where Çré Kåñëa is always present. Verse 8 namas te ‘stu dämne sphurad dépti-dhämne tvadéyodaräyätha viçvasya dhämne namo rädhikäyai tvadéya priyäyai namo ‘nanta-léläya deväya tubhyam “O Lord, I offer respectful obeisances unto Your belly, the abode of the entire universe, which is bound by Mother Yaçodä with a brilliantly effulgent rope. To this rope I offer my humble obeisances. I offer repeated obeisances to Your dearmost beloved Çrémati Rädhäräëé, and I bow before You, who are performing unlimited super-excellent pastimes.” At the conclusion of the prayer, obeisances are offered (namas te) to the Lord’s unique binding, His bodily limbs, His associates, and to the Lord Himself, in order to arouse the mood of bhakti. Even the rope that binds His belly (dämne) receives worship. That rope is the abode of, or source of, effulgence (sphurad dépti-dhämne), and the poet here suggests that the rope is also the source of the all-pervading brahman effulgence. Then, obeisances are offered to the Lord’s belly, which is bound by this wondrous rope (tvadéyodaräyätha). What is that belly like? It is the abode or support of all the infinite universes in the creation (viçvasya), including all the moving and non-moving living entities dwelling therein. A gigantic lotus flower that sustains the fourteen worlds sprouts from that belly and is the abode of Lord Brahma. Child Kåñëa displayed His universal form to Mother Yaçodä when he opened His mouth to show that he wasn’t eating dirt; so this is another indication. Therefore, when Mother Yaçodä bound His belly with rope, she bound the entire universe. Actually, Kåñëa allowed her to bring the entire creation under her control, although it is not possible to bind the omnipotent Lord. Therefore Vaiñëava acharyas accept this pastime as the most sublime expression of vätsalya-rasa just as the räsa-lélä pastime is the supreme expression of mädhurya-rasa. By Kåñëa’s acceptance to be bound, we can understand that this pastime is inconceivable to 777

mundane logic and reason. This is the mood here. Obeisances are also offered to His beloved Çrémati Rädhäräëé, namo rädhikäyai. By Çré Rädhä’s mercy, one is able to fully attain Çré Kåñëa. Being foremost amongst the gopés, obeisances are offered unto Her specifically. It is further implied that obeisances are being offered to all the gopés, headed by Çré Rädhä. The word, rädhikä, refers to the one who is perfectly engaged in Çré Kåñëa’s devotional service. Therefore Satyavrata Muni says, “I offer obeisances unto Your beloved (tvadéya priyäyai). She is Your eternally beloved, nitya-priya, regardless of rendering devotional service to You.” The word tvadéya further elucidates that Çré Rädhä is dear not only to Kåñëa but to all Kåñëa’s devotees. The understanding is that Çré Kåñëa is also the nityapriya of Çré Rädhä. Thus, the super-excellence of Rädhäräëé’s love is proclaimed. The poet avows, “Whoever is beloved by You is worshipable for the entire universe!” The conclusion of the prayer alludes to the supreme transcendental pastime, räsa-lélä, as well as all other unlimited pastimes of the Lord. Since these topics are highly confidential, they are not mentioned directly. There is only a hint of other unlimited pastimes, ananta-léläya. In addition, ananta-léläya indicates that obeisances are offered to all the pastimes within the divine realm of Gokula Våndävana. By the word deväya, the divine transcendental Lord Çré Kåñëa is indicated. The inference is that by Çré Dämodara’s inconceivable divine qualities all the pastimes of the Lord are also transcendental. Therefore, namo ‘nantaléläya deväya tubhyam, “I prostrate myself unto You who are engaged in unlimited transcendental pastimes.” This is the mood expressed by Satyavrata Muni.

Appendix – B The following article by Viñëujana Swami on varëäçrama-dharma was written when he was 23 years of age, and published in Back To Godhead 778

magazine, No. 46. The urgent need of modern society is to realize the actual human mission, which is for man to develop his eternal loving relationship with the supreme Lord Kåñëa. This is the direct, one-stroke method for solving the complex social, economic, and ethical problems that besiege us. Just as by watering the root of a tree one naturally provides water for all its leaves and branches, so by serving Kåñëa, who is the root of human society and indeed of all existence, one simultaneously renders the most valuable service to all living beings. One who has realized this simple understanding is able to act in perfection for the benefit of all. The outlines presented below were originally used to accompany visual displays portraying major problems in all levels of society and illustrating their solutions through Kåñëa consciousness. GRAPH 1 – The spiritualization of the outcast society I. The outcast subculture in a competitive society A.

B.

C.

D.

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The member of the poverty-stricken subculture, who is often born in a family disoriented from a former culture, receives inadequate instructions regarding education, language, social standards, and personal hygiene; and he is therefore unable to compete with the oriented class. The educational system makes it obvious to the child that he is trapped in an inferior group. Thus, although the outcast desperately seeks a defense, there is nothing available but to obscure himself in his defeat. The adorable standards of the oriented society dangle just beyond his reach, and everyone outside of the depressed community appears happy to him. The youth market is full of useless commodities that are an incentive to competitive desire amongst children. Thus money for the purpose of facilitating the animal propensities of eating, sleeping, mating, and defending becomes an item of envy, and spiritual culture is neglected. The youth market encourages everyone to increase his animal propensities, and thus one’s senses are totally agitated and one’s mind has no peace. The

fever of sense gratification prevents human energy from being engaged to solve the real problems of life, namely how to get free from the entanglement of repeated birth and death in ignorance, lust, and illusion regarding the real nature of the pure spiritual self, which is beyond the purview of the body and mind. The result is complete body consciousness. Girls dress in an overly attractive fashion. Alcohol, drugs, frivolous sports, and many more anomalies than we could possibly list become prominent in an atmosphere of material knowledge devoid of moral and spiritual culture. No amount of money is ever enough to cool this feverish mentality. Thus the bewildered children are sent to the slaughterhouse of this age under the noses of ignorant parents, teachers, and religionists. E.

F.

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Due to a sense of inferiority and frustration, the social outcaste accepts his role as a useless member of a useless society and indulges in gross bodily intoxicants and other forms of sense gratification. His mind becomes absorbed in a bodily concept of life that is full of temporary racial designations and superficial family relationships. As he becomes more and more attached to what little he has, he fearfully looks forward towards death, which, after the slow processes of old age and disease, finally takes everything from him. As he grows older his pessimism increases. As he considers his hard struggle for existence, he feels cheated by society and its God. His intelligence remains bewildered until he is carried to a hospital to die, where he then meets the technologically advanced society that all his life has depressed him both spiritually and materially. Even in the face of a lifetime of defeat, he struggles against death until he is overcome by the laws of death and rebirth and is thus taken to his next body, which is better or worse according to his life’s activities. His mind remains surcharged with worldly attachments, and according to the degree of his lust for over-lordship of the things of the world and according to the reactions of his pious or impious work, he is awarded a body suitable for pursuit of his mistaken interests. In

most cases he returns to the animal kingdom, and his human mission of liberation is defeated. II. Solutions to poverty in social structure A.

B.

C.

D.

The leaders and intelligent class must, first of all, be trained regarding the real need of poverty-stricken people. Huge exposition tents must be erected in slum areas, where devotees will invite all members of the area to join in day and night group sessions. Speakers in various languages will explain the philosophy of Kåñëa consciousness and its universal applications as a yoga system for complete purification. There will be chanting of the names of the Lord from every faith with nice musical accompaniment and refreshments of vegetarian food offered to the Lord in a spiritual atmosphere. A devotee will visit the homes of the oppressed. He will give instructions in hygiene, and by his example the devotee will engage the family in reorienting the house as necessary to set up a simple, useful, and spiritual atmosphere with the central interest of the entire family centered on the altar. Hygiene begins with regulation of life, and therefore the devotee will introduce the interested family to the following schedule:

4 am. The entire family will arise, and all its members will bathe and mark their bodies as temples of God. 5 am. After bathing, the family will gather before the altar and then bow and offer prayers to the Lord and His pure devotees to ask for their help to execute life’s mission. During the prayer the mother will have made a nice offering of fruit and yogurt with some grain cereal. As it is direct service to the Lord, the family will be taught a beautiful ceremony for offering tokens of devotion. The total diet will consist of beautiful yet inexpensive preparations made with grains, fruits, vegetables, and milk products. The devotee will instruct the family in devotional cookery. 6 am. After chanting individually, the family members will eat 781

together, and the devotee will narrate the wonderful activities of the Lord. 6:30. Philosophy for adults and stories for the children. 7:30. Cleaning the house (spotlessly) as a temple of God (lots of chanting while cleaning). The husband goes to work (see section E). 8:30. Wife and children take more prasädam (spiritual food). 9:30. Children over five are taken to the ashram. (see Graph No. 2) Children under five are taken by the mother and a woman devotee to a large grassy yard, and along with other mothers and children, they chant the glories of the Lord. If sufficient provisions are made by city planners, there can be small calves that will run loose, and milk can be churned into butter. The children will be taught to collect flowers and string them into garlands to decorate the home temple, etc. 12 noon. Mothers and children return home. Children eat and take rest for three hours, while mother and devotee garden, cook for evening prasädam, and decorate the temple. 3 pm. Older children return home and younger children awaken. All shower and mark their bodies as temples of God. Prasadam is then offered with another beautiful ceremony and with ecstatic chanting; and then prasädam is eaten. 4 pm. Devotee teaches how to enact plays and dramas on the glories of the Lord. 5 pm. Father returns and showers. The whole family chants and offers him prasädam and sees to his comfort. Seeing his family increasing its love for God, the father becomes pleased. 6 pm. The whole family, chanting and carrying prasädam to neighboring houses, goes for a walk around the block. 7 pm. Six or seven families gather together for evening festivities, puppet shows, plays depicting the pastimes of the Lord, chanting, dancing, and eating prasädam. 8:30. Younger children take rest, and adults plan upcoming 782

activities for glorification of the Lord. 9:30. All take rest for six or seven hours. E.

Attitudes of work. 1.

2.

F.

G.

Work means sacrifice and, in this connection, sacrifice for the Lord. The man will be trained in the principles of Bhagavad-gita, and his work will be karma-yoga of bhaktiyoga. He will understand that he is working for the Lord, for whom he has dedicated his wife, family, and house. Thus he will also consider it his duty to see that his family can nicely serve the Lord, and he will provide for them on behalf of the Lord. Also, because of the morning worship service, he will be fixed in the real goal of life— self-realization—and thus be unaffected by the frequent upheavals of the working world. Even in his occupational dealings, he will not falsely identify himself or others with the business world, but will consider everyone part and parcel of the Lord. He will therefore represent the Lord in all his dealings and work for the highest good of society.

Union leaders can institute meditative prayer and devotional songs to satisfy workers rather than superficial music. At noon, all the workers can attend a service in the business temple and eat prasädam together. Men who take part in this program will naturally come to take an interest in city planning for the glorification of the Lord and will thus become responsible citizens. Workers will divide their pay—50% for spiritual activities and the rest for family maintenance.

GRAPH 2 – The so-called affluent society I. Spiritual poverty in the affluent society A.

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The child born into prosperous conditions is high in standards of bodily hygiene, while at the same time his mind is perverted by manifold designations and prejudices. He learns to despise the poorer sections of society, and he develops false pride in

physical beauty, nationality, and religious sectarianism. B.

C.

D.

E.

F.

G.

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The child is encouraged to compete in school for material goals and is punished if he does not defeat his competitors. Only material knowledge is offered in school, and the ignorant student is allured by false promises of fortune and fame into this trap of anxiety. The frustration of his teen years leads to reckless driving, drinking, and drugs, and if he survives these, he then goes on to college and tries to enjoy all that was promised in his youth in the way of comfortable home and family life. His false pride increases, and he tries to impress others with an accumulation of useless commodities. He becomes bound to his false sense of proprietorship of things of this world, and this increases his fear of death, which ultimately takes away all his wealth. He strongly identifies with his extended body (his wife and children), and he hopes that by insurance plans he can continue himself after death through his extended body, the family. All the plans of the materialist are subject to defeat by the changes of nature and by changes in the plans of those upon whom he depends. Therefore his life is fearful. As he grows older he continues to hope for a happy year, but he sees that his body is getting old. Due to a misdirected life of sense enjoyment, he is fearful of disease and despises old age and dependence. He makes a show of new youthfulness by imitating the dress and style of the younger generation, and he becomes falsely happy through intoxicants. The bodily conception degrades him so much that as an elderly man he remains in ignorance of his spiritual self and simply engages in pampering his old and worn-out body. He takes pride in still being able to walk. He becomes more diseased and feeble-minded and at last dies like a dog or cat in the best hospital money can buy. According to his life’s activities, he is awarded his next body,

and thus his human mission is uselessly spoiled. Thus a lifetime wasted in affluent life is no better than a lifetime wasted in poverty. II. Kåñëa Consciousness and the affluent society A.

B.

C. D.

As devotees gain use of the media, the mass of affluent people will see the practical result of becoming Kåñëa conscious. They will have the opportunity to meet devotees in their homes or in temples, and in some instances there may be exposition tents erected. As in Graph No. 1, the family members will be reoriented in the real joyful values of life and will reconstruct their home and their attitudes of eating, sleeping, and working. The details of the home schedule are presented in Graph No. 1. Schools should be made available so that at the age of five, children would be able to attend a devotional school, staffed by intelligent men who are qualified devotees of the Lord. The main subject in the school should not differ from that in the home; that is, the criterion of advancement should be how one develops the qualities of a devotee of the Lord. Of course, education in material science would be as complete as it is presently, but it would be God-centered. The laws of nature should be taught to all students, and knowledge of the nonpermanence of the body should be instructed. This would infuse everyone with a desire to fulfill his human mission. The Sanskrit Vedas contain complete knowledge of both matter and spirit, so there would be no need for speculative reasoning or misdirected experimentation on innocent animals. The present educational schedule and curriculum could be adapted as follows:

9 am.

Assemble for chanting the mantras for deliverance.

9:30

Philosophy of life class. Students will learn and discuss.

10:30

Classes.

11:30

All gather for offering prasädam and take noon meal.

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12:30-2:30 1)

2) 3)

4)

5)

Classes.

Subjects will remain as they are now, but with new emphasis on the Lord and upon spiritual development. Sanskrit will be taught along with the national language. History would center largely around the appearances of the Lord and His representatives throughout the ages and throughout the universes. Agrarian culture and utilization of the gifts of nature for the service of the Lord would flavor every subject with practical applications. Extra-curricular activities would include the following: a) b)

c)

d)

6)

7)

Cooking prasädam for the noon offering. Learning musical accompaniment for prayers and chanting. Staging festivals and dramas to teach the public the glories of the Lord. Applying all kinds of arts and crafts, even military, in the service of the Lord.

Competitive sporting would vanish as children experience that the Lord is the only one they need to satisfy. Since there are always two paths in life, the path of sense enjoyment and the path of devotional service to the Lord, children must be given all information to make the best use of this short life for their real mission.

One such school is now functioning in Dallas, Texas, and for further details, please inquire from: Gurukula, 5430 Gurley Street, Dallas, Texas 75219 Viñëujana Swami, an initiated disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, accepted the renounced order of life (sannyäsa) from His Divine Grace in July 1970. He has traveled extensively on preaching engagements throughout the United States and is now touring with ISKCON’s First Transcendental Exposition. The title “Swami” denotes one who is able to expertly control his senses 786

by engaging them in the service of Kåñëa. i

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