Srila Prabhupada-hlamyta, Volume 4. N EVERY LOWN SAND VILLAGE kali-kalera dharma—khkysna-nama-sankirtana krsna-Sakti viné nahe tara pravartana The fundamental religious system in the age of Kali is the chanting of the holy name of Krsna. Unless empowered by Krsna, one cannot propagate the sankirtana movement. ~—Caitanya-caritamytaSrila Prabhupada-lilamyta, Volume 4. N EVERY }OWN AND VILLAGE Around the World 1968-1971 ABtography of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada Founder-Ac&rya of ‘The Intemational Society for Krishna Consciousness. Satsvariipa dasa Goswami AIDReaders interested in the subject matter of this book are invited by the Bhaktivedanta Book Trust to correspond with the Secretary: Bhaktivedanta Book Trust 3764 Watseka Avenue Los Angeles, California 90034 First Printing, 1982: 10,000 copies ©1922 Bhaktivedanta Book Trust All Rights Reserved Printed in the United States of America Library of Congress Cataloging in Publication Data Gosvamt, Satsvartpa Dasa, 1939~ Srila Prathupadatilamrta “Books by ....A. C. Bhaktivedanta Swami Prabhupada” ve 4p. Includes index. CONTENTS = 196219: in eey tom and vilage 4. Around the World 1. Bhaktivedanta Swami, A.C, 1896-1977, 2. Gurus —Biography. 3. . International Society for Krishna on ge eraphy. L Title. BL1175.B44! 294.5°61'0924 ISBN 0-89213-115-2 (v. 4) ® eosonContents Foreword Preface Acknowledgments Introduction 1. Unlimited Opportunity, Limited Time 2. London: A Dream Fulfilled 3. A Threat Against ISKCON 4. India: Dancing White Elephants 5. “A Lot of Ground to Be Covered” 6. Jet-Age Parivrajakacarya 7. “This Remote Corner of the World” 8. In Every Town and Village Appendixes Books by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada Significant Events in the Life of Srila Prabhupada Sanskrit Pronunciation Guide Glossary Index The Author vit xt xv xvii 35 79 117 147 195 227 251 273 275 281 283 287 343Foreword Though I have been a student of the Krsna devotional traditions in India for fifteen years, in the late sixties I was influenced by the then common notion among academicians (not to mention the general public) that the movement begun by Bhaktivedanta Swami was simply another watered-down product of an Indian guru’s attempt to make Hindu teach- ings attractive to Western youth. The anticult campaigns of the mid- seventies highlighted ISKCON (International Society for Krishna Consciousness) as one of the spurious ‘‘cults.”’ However, my research into the validity of such attitudes led me to conclude that the Krsna move- ment in America was more authentically Indian than [ had first imagined. When the opportunity presented itself, in 1980, for me to live in Krsna temples in California for three weeks, I began an intensive study of ISKCON that has since taken me to fourteen temples throughout America and India. Through living in the temples and speaking at length with ISKCON leaders and devotees, I have come to regard many members of the movement as good friends and their guru, Bhaktivedanta Swami, as a man worthy of the attention and acclaim this biographical series affords. In this volume of Bhaktivedanta Swami’s biography, one of the cen- tral lessons taught the astute reader is the complexity and depth of the guru-disciple relationship. Much of the criticism from parents and anti- cult groups centers on the authoritarian demand of ‘‘cult’’ leaders for absolute submission from their followers. It is assumed that the Jeader has personal motives (e.g. power or monetary gain) that drive him to control others, while the surrendered disciples are manipulated, in an unthinking state, by the capricious whim of the spiritual master. In this volume of the life of Bhaktivedanta Swami, we see the foolishness of such an analysis. What springs from page after page is the willing devotion of young men and women to a man whom they admire for his deep faith and humility, not his autocratic or forceful demands. Early in ISKCON’s life in America, the very fabric of this fledgling institution was threatened by schismatic teachings of newly ordained ascetics on the relative place of the guru vitviii SRILA PRABHUPADA-LILAMRTA in the life of faith and in the institution. Bhaktivedanta Swami had to state forcefully the Indian tradition that the guru’s position is absolute— that of the eternal spiritual father—not simply one of convenience, be overshadowed by time. Yet we can see why some of the young devotees were confused as Bhaktivedanta Swami prostrated himself hefore the images of Krsna and of his guru in the line of spiritual teachers before him. Such, however, is the character of paramparé, of guru succession. One’s guru is the only channel through which one’s devotion is transmitted faithfully to God, and such is also the case for one’s guru (though some, like Bhaktivedanta Swami, seem also to have direct access as well). Thus to a mother who exclaims, “You know, these boys actually worship you!’ Bhaktivedanta Swami responds, “Yes, that is our system. I am also worshiping my Guru Maharaja.” (p.230) This volume of Bhaktivedanta Swami’s biography reveals the religious dimensions of the guru-disciple relationship in the varied attempts this remarkable Vaisnava ascetic made to nurture the deepening faith of his ew American children in a God and a spiritual tradition foreign to their native soil. From loosely performed rituals to standardized pajas (Deity worship) done according to classic Bengali texts, we see the old master encourage greater attention to the details of worship. From spontaneous but uninformed attempts to celebrate their guru’s birthday to formal Vyasa pajas set in traditional Bengali songs and prayer, Bhaktivedanta Swami’s disciples are led into old Indian traditions of honoring one’s spiritual master as a part of the act of worshiping God, But what struck me as I read the pages that follow is the model of piety set by Bhakti- vedanta Swami himself as he became deeply immersed in the praises of God while singing, or chanting, or dancing. It becomes quite clear that the lesson of the master is not merely what he says, but what he does. And it is also clear that the followers of Bhaktivedanta Swami struggled— not always successfully—to match up to the high standard of living and devotion the mature Bhaktivedanta Swami set, The reader will marvel at the persistence, ingenuity, and faithfulness to Bhaktivedanta Swami’s vision his disciples evidence in their attempt to spread Krsna consciousness to every town and village. From the ma ried couples who pioneered the movement in England and accomplished with the aid of the Beatles’ Harrison and Lennon (!) what renowned ‘a es from India before them could not, to the disciples who endured the voret 10Foreword : ix that India’s climate and cuisine could produce to work long days and nights bringing faith in Krsna back to India’s own people, the contagious devotion of the master lives on in his spiritual children. Thus the success of ISKCON in these formative years (1969— 1971) can be understood only when both partners in the guru-disciple relationship are given due atten- tion. Nonetheless, it is Bhaktivedanta Swami, with his deep faith, energetic preaching, and persistent ideals, who forms the nucleus of the fledgling community of faith we observe in the early years of ISKCON. What begins to happen before the careful readers’ eyes in this volume is the institutionalization or routinization of ISKCON’s dress, ritual behavior, and administrative structure. With the formation of the Govern- ing Body Commission (G.B.C.) to run the practical affairs of the institu- tion (book publication, temple economics, etc.), Bhaktivedanta Swami accomplished something his own master had envisioned but had not ac- complished before his death, namely, to provide an administrative struc- ture that could hold together disparate temples in varied locations with their separate leaderships. It is clear after Bhaktivedanta Swami’s death in 1977 that the G.B.C. has enabled ISKCON to weather storms from within (including the defection of one of Bhaktivedanta Swami’s eleven appointed successors) and from without (e.g. the tax and legal challenges to ISKCON’s religious status in California) that would have been impossi- ble without central leadership. We see in this volume the beginnings of that leadership core and the freedom from administrative detail the G.B.C. afforded Bhaktivedanta Swami. Having interviewed Satsvartpa dasa Goswami and visited a farm under his management, I have seen the same devotion expressed for him by his disciples that he expresses here for Bhaktivedanta Swami. That is not surprising when one realizes that even with effective institutional struc- tures like the G.B.C. in place, communities of faith remain vital only so long as there are living models to give expression to ideals and beliefs that can otherwise seem quite remote. Critics of ISKCON who sce only the outward trappings of surrender to the guru miss the humility before God and guru that is demanded of each guru as well. This volume is a success not because of some academic standard of objectivity (which few biographers meet in any case), but because of the skillful blend of oral history, documented reminiscences, and transparent admiration, all of which bring Bhaktivedanta Swami to life for the reader as a real (and exceptional) person. We not only sense, but observe that it is completex SRILA PRABHUPADA-LILAMRTA devotion to God through the person of one’s spiritual master that ani- mated ISKCON in its early years and continues to do 50 now, as evidenced by the author himself. Thus this book reads like a personal yet precise diary relating the formative years of ISKCON and its founder-teacher. And just as in reading a diary, we learn as much from reading between the lines as we do from the events and persons described, This is a fascinating chronicle I urge you to read. Dr. Larry D. Shinn Danforth Professor of Religion Oberlin College Oberlin, GhioPreface After the disappearance of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada from this mortal world on November 14, 1977, many of his disciples saw a need for an authorized biography of Srila Prabhupada. The responsibility of commissioning such a work rested with the Govern- ing Body Commission of the International Society for Krishna Con- sciousness. At their annual meeting in 1978, the GBC resolved that a biography of Srila Prabhupada should be written and that I would be the author. According to the Vaisnava tradition, if one aspires to write transcenden- tal literature, he must first take permission from his spiritual master and Krsna. A good example of this is Krsnadasa Kaviraja Gosvami, the author of Lord Caitanya Mahaprabhu’s authorized biography, Sri Caitanya- caritamrta. As Krsnadasa Kaviraja has explained: In Vindavana there were also many other great devotees, all of whom desired to hear the last pastimes of Lord Caitanya. By their mercy, all these devotees ordered me to write of the last pastimes of Sri Caitanya Mahaprabhu. Because of their order only, although I am shameless, I have attempted to write this Caitanya-caritamrta. Having received the order of the Vaisnavas, but being anxious within my heart, I went back to the temple of Madana-mohana in Vrndavana to ask His permission also. This transcendental process is further described by His Divine Grace Srila Prabhupada in his commentary on the Caitenya-caritémrta as follows: To write about the transcendental pastimes of the Supreme Personality of Godhead is not an ordinary endeavor. Unless one is empowered by the higher authorities or advanced devotees, one cannot write transcendental literature, for all such literature must be above suspicion, or in other words, it must have none of the defects of conditioned souls, namely mistakes, illusions, cheating, and imperfect sense perception. The words of Krsna and the disciplic succession that carries the orders of Krsna are actually rexii §RILA PRABHUPADA-LILAMRTA authoritative... One must first become 2 pure devotee following the strict regulative principles and chanting sixteen sounds daily, and when one thinks he is actually on the Vaisnava platform, he must then take permission from the spiritual master, and that permission must also be confirmed by Krsna from within his heart. So to say the Srila Prabhupéda-lilamyto is an authorized biography does not mean that it is a flattering portrait commissioned by an official body, but that it is an authorized literature presented by one who is serv- ing the order of Krsna and guru through the disciplic succession. As such, $rita Prabhupade-lilamrta is not written from the mundane or speculative viewpoint, nor can ordinary biographers comprehend the significance and meaning of the life of a pure devotee of God, Were such persons to ob- jectively smdy the life of Srila Prabhupada, the esoteric meanings would evade them. Were they to charitably try to praise Srila Prabhupada, they would not know how. But because Srila Prabhupada-lilamyta is authorized through the transcendental process, it can transparently present the careful reader with a true picture of Srila Prabhupada. Another important aspect of the authenticity of Srila Prabhupada- Jlamrtais the vast amount of carefully researched information that I am able to focus into each volume. The leading devotces of the Krsna con- sciousness movement, in addition to giving me permission to render this work, have also invited the world community of ISKCON devotees 10 help me in gathering detailed information about the life and person of Srila Prabhupada. The Bhaktivedanta Book Trust, Prabhupada’s publishing house, has given me his collection of letters, totaling over seven thou- sand, and scores of Prabhupada’s disciples have granted interviews and submitted diaries and memoirs of their association with Srila Prabhu- pada. Aside from his disciples, we have interviewed many persons in various walks of life who met Srila Prabhupada aver the years. The result is that we have a rich, composite view of Srila Prabhupida, drawn from many persons who knew him in many different situat, his life. The Acknowledgments ection in this book list. meena neers ot are cooperating to bring about Srila Prabhupadaltlamrta. " Despite the authorized nature of this book and despite the rt of my many well-wishers, I must confess that in attempting to describe the glories of our spiritual master, His Divine Grace A. C. Bhakti , da: Swami Prabhupada, I am like a small bird trying to empty the ocean byPreface xii carrying drops of water to the land. The picture I have given of Srila Prabhupada is only a glimpse into his unlimited mercy, and that glimpse has only been possible by the grace of guru and Krsna. Satsvariipa dasa GoswamiAcknowledgments Editor: Mandaleévara dasa Research Chief: Baladeva Vidyabhisana dasa The Gita-nagari Press Supervisors: Mandalegvara dasa, Gaura Parnima dasa Editorial Consultant: Jayadvaita Swami Editorial Assistant: Bimala-devi dast Production Managers: Rksaraja disa, Gaura Pairnima dasa File Manager: Gaura Pornima dasa File Consultants: Memoirs and letters: Asta-sakhi-devi dasi Lectures and conversations: Rukmini-devi dasi Compositors: Asta-sakhi-devi dast, Narayani-devi dasi, Gaura Paornima dasa Research: Asta-sakhi-devi dasi, Rukmini-devi dasi Layout: Sadhana-siddhi dasa Copy Editor: Bimala-devi dasi Proofreader: Rksaraja dasa Sanskrit: Agrahya dasa Typists: Acarya-devi dast, Asta-sakhi-devi dasi, Narayant-devt dast - * * BBT Production Manager: Rajendranatha dasa Indexer: Kirtana-rasa dasa Research: Subhadra-devi dast Sanskrit: Gopiparanadhana dasa, KuSakratha dasa Copy Editor/Proofreader: Ksama-devi dasi Proofreader: Radha-vallabha dasa Patron Donors for Research: Srila Bhagavan dasa Goswami, Prabhupada-krpa Swami, Hari-vilasa dasa Mukunda dasa Goswami and Krsna Gopala dasa assisted in gathering interviews. Special thanks to Srila Tamala Krsna Goswami, who provided inspiration and friendship. xvIntroduction In Srila Prabhupada-lilamrta Volume 1, A Lifetime in Preparation, we saw Srila Prabhupada struggling alone to publish Back to Godhead magazine, personally typing, editing, visiting the printer, and then distributing the copies on the streets of New Delhi. Working alone in Jhansi, India, Prabhupada gathered a few part-time followers to create the League of Devotees, an early attempt to enact his vision of introduc- ing people from all nations, races, and levels of society to Krsna, the Supreme Personality of Godhead. In Volume 2, Planting the Seed, Srila Prabhupada was still alone as he arrived in America in 1965. But he was filled with faith in Krsna and determination to establish Krsna consciousness in the West and thus fulfill the desire of his spiritual master and the prediction of the scriptures and Previous saints. Young men and women on New York’s Lower East Side joined, attracted not so much to Vedic culture as to “‘Swamiji’”’ and his chanting of Hare Krsna. Thus, beginning from a small storefront, Srila Prabhupada introduced the Hare Krsna movement to America. In Volume 3, Only He Could Lead Them, we followed Srila Prabhu- pada to San Francisco’s Haight-Ashbury during the hippie heyday of 1967, as he established his Krsna consciousness movement there, just as he had done in New York City. Then in May of ’67 he appeared to suffer a heart attack and retired to India to recuperate. It became even clearer that the Krsna consciousness movement—its life and its growth —depended entirely upon him. Although a few dozen sincere workers were dedicated to his service, they felt helpless and incompetent to do any missionary work—or even to maintain their own spiritual vows to abstain from illicit sex, meat-eating, intoxication, and gambling—unless he were personally present to lead them. Only He Could Lead Them ends in December 1967 with Srila Prabhupada’s return to America and his young spiritual family. xvixviii SRILA PRABHUPADA-LILAMRTA As Srila Prabhupada would comment several years later, his movement didn’t really begin until this return to America in December 1967. His time was limited, he knew—the heart attack had proven that. Now, in whatever time was left, he had to accomplish his mission. And as his International Society for Krishna Consciousness began to grow, it gradu- ally spread beyond its simple and sometimes humorous beginnings to become a spiritual institution considered noteworthy even among world religions. In the present volume we follow Srila Prabhupada through the years of his greatest active participation in ISKCON, the International Society for Krishna Consciousness, as its sole leader. In 1968, as the present volume opens, Srila Prabhupada has approximately fifty disciples and six ISKCON centers. Although his followers have increased their numbers, most of them are no more than sincere neophytes. Prabhupada is personally available to each of his disciples, and he continues to manage and main- tain each ISKCON center. Then in July of 1970 Srila Prabhupada forms his Governing Body Commission and begins to turn over ISKCON’s management to his board of C.B.C. secretaries. Yet even as the present volume ends, we find Prabhupada still actively guiding the activities of his society, expanded now to six hundred disciples and sixty-five centers. __ Although the teachings of Krsna consciousness have existed since time immemorial within India’s Sanskrit Vedic literatures and are the origin and essence of all religious expression, until Srila Prabhupada began his preaching, Krsna consciousness in its o Tiginal purity had never been widely spread. In the most popular and basic Vedic text, Bhagavad-gita, Lord Kysna teaches that He is the Supreme Personality of Godhead and that real religion, real knowledge, and real endeavor can be understood only when one dedicates his life to the loving service of the Lord. Only full surrender to the Supreme can bring one freedom from the laws of karma and the eycle of repeated birth and death. . From childhood, Srila Prabhupada worshiped Lord Krgna, understand- ing Him to be the ‘Supreme Personality of Godhead, the source of all existence. And beginning at age twenty-two, after his first meeting with his spiritual master, Srila Bhaktisiddhanta Sarasvatl Thakura, * nla Prhpeae became more and more active in spreading the teachings ores Kine Lh fee numpade was convinced that devotional service al and that to engage others in devotional ser-Introduction xix vice is the highest welfare activity. And these convictions drove him in his traveling and preaching on behalf of his spiritual master and Krsna. Srila Prabhupada’s success in spreading Krsna consciousness was due to his being directly empowered by the Supreme Personality of Godhead. Caitanya-caritamrta states, kali-kalera dharma—krsna-nama-sanikirtana/ krsna-éakti vind nahe téra pravertana: ‘‘The fundamental religious system in the age of Kali is the chanting of the holy name of Krsna. Unless em- powered by Krsna, one cannot propagate the sarikirtena movement.” Yet although Srila Prabhupada was empowered, his life’s story is not one in which success comes neatly and automatically, everything being miracu- lously enacted by God. Rather, Snla Prabhupada’s story is one of con- stant attempts on behalf of his spiritual master. Successes come, but only after great endeavor and faith. Prabhupada encountered difficulties in trying to spread love of God in a godless world. He sometimes met opposition from governments, the media, and religionists, including those in India; and even within his own society he met difficulties caused when his neophyte disciples fell to the allurements of the material world. Yet through all difficulties Srila Prabhu- pada persevered with the sublime tolerance, kindness, and unflinching determination of a pure devotee of Lord Krsna. By material standards it is extraordinary that a person of Srila Prabhu- pada’s age could constantly travel, confront problems and opposition, and simultaneously produce volume after volume of translated Vedic literatures. But material vision cannot comprehend Srila Prabhupada’s activities. He was truly a mahatmé, as described by Krsna in Bhagavad- gita: “The mahatmas are always working under the direction of My in- ternal energy.”’ In spreading Krsna consciousness, Srila Prabhupada was far from merely a religious zealot trying to increase a sect; his writing, traveling, and preaching were done in pure devotion to Lord Krsna and were therefore transcendental. It was Krsna Himself, Srila Prabhupada saw, who was bringing the results. The title of this volume, Jn Every Town and Village, derives from Lord Caitanya’s statement, prthivite ache yata nagaradi grama sarvatra pracara haibe mora nama “In every town and village the chanting of My name will be heard.” These words, directly spoken by Lord Caitanya, are certainly true; theIntroduction xxi Repeatedly, Prabhupada had to go around the world. “In every town and village,’’ therefore, is not a cheap slogan or an allegorical abstraction, especially when we consider the work of Srila Prabhupada. By his faith in Krsna, by his selfless dedication to the order of his spiritual master, and by the blessings of Lord Caitanya, he did what no one else could have done. As Caitanya-caritamrte states, krsna- Sakti vind nahe tara pravartana: ‘‘Only one empowered by Lord Krsna can actually spread the chanting of Hare Krsna around the world.”’ This volume is an account of years of fulfillment in Srila Prabhupada’s life, and I invite the reader to relish them. Here are the years of Srila Prabhupada’s success—the fulfillment of the ‘‘rags to riches” story of one who started alone with nothing but whose movement, writing, and personal life created an astounding and permanent impression on the world, By following Srila Prabhupada through these times, we gain an understanding of his exalted and humble life. Iam unable to describe Srila Prabhupada fully. I have therefore com- posed an invocation, praying that I be permitted to tell this story purely from the transcendental viewpoint—otherwise it would be ruined and in- comprehensible. When properly told, the life of the pure devotee brings the greatest joy and benefit to the hearers. Tnvocation According to Krsnadasa Kaviraja, an invocation involves offering obeisances, defining the objective, and bestowing benedictions. I offer my respectful obeisances to my eternal spiritual master, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, whose service is my life and soul. It is for his pleasure that | offer Srile Prabhupada-lilamrta as an act of devotional service. He has blessed the entire world with Krsna consciousness, and he is therefore the best friend of all people and all living entities, He is the most powerful dearya, delivering pure love of God, and he is delivering the message of Lord Caitanya strictly in disciplie succession. No one else has ever spread Krsna consciousness as widely as he. ¥ am praying that he will allow me to surmount the difficulties involved in presenting his biography and that he will be pleased with the results. I am convinced that by his good wishes this work can hexX $RILA PRABHUPADA-LILAMRTA Lord’s prediction must come to pass. Many Gaudtya Vaignavas, however, even as recently as the disciples of Bhaktisiddhanta Sarasvatt, considered the Lord's prediction problematic. The name of Lord Caitanya in every town and village? Should this be taken allegorically? Certainly the Americans, the Europeans, the Africans, the Polynesians, the Mongolians —the uncultured mlecchas outside of India—could never become Vaisnavas, Thus Lord Caitanya’s words had seemed an enigmatic topic for speculation. nia Prabhupada, however, was under orders from his spiritual master, Srila Bhaktisiddhanta Sarasvatt, to preach Krsna consciousness beyond India. And alone, in 1965, he took the great step and left India, crossed the Atlantic, and began the International Society for Krishna Con- sciousness in New York City. Although some of Prabhupada’s Godbrothers had gone to England some thirty years before, they had failed to establish anything and had even concluded that to give Krsna consciousness to the Western people was not possible. But Srila Prabhupada, fulfilling Lord Caitanya’s prediction, traveled and employed his disciples in traveling, to open centers in New York City, San Francisco, Los Angeles, Boston, Montreal, Buffalo, Seattle. He also sent his disciples abroad, to London, and as described in this volume, they succeeded where Prabhupada’s Godbrothers had failed. In Every Towa ond Village tells of Srila Prabhupada’s travels, as he carried out the literal meaning of Lord Caitanya’s prediction. Prabhu- pada’s faith in the order of his spiritual master, in the prediction of Lord Caitanya, and in the power of the chanting of Hare Krsna to deliver the fallen souls of this age impelled him to travel. Even though from the ex- ternal point of view traveling became increasingly difficult as he grew older, he continued to travel. He once advised his disciples that they should preach while young and that when older they could retire. But Prabhu- pada’s deep dedication to his most urgent mission would not allow him to retire. “For a warrior,” he said, “‘to die on the battlefield is glorious—is it not?” As the present volume explains, Srila Prabhupada travel , led nz onl: to enlist new devotees and establish Krgna consciousness in n% Co reces around the world, but also to maintain what he had already: fan. Had he not continued to travel to each temple, instructing his dis-* a observ- *. . . . . % ing their progress, correcting their mistakes, raising the Stand : ndard of their Krgna consciousness, the devotees would not have been able to continue.Introduction xexiti to my readers, this work can do so, as it attracts everyone to Srila Prabhupada, Thus having made the invocation to this work—offering obeisances, describing my objectives, and offering benedictions—I remain fallen and dumb, begging at the lotus feet of my Guru Maharaja and waiting for his mercy, which alone can allow this poor writer and poor devotee to speak well, My dear Srila Prabhupada, my dear Lord Krsna, if you think I can be trusted to write correctly, then please allow me to do so. There is a great need for this transcendental literature, as the human beings of Kali- yuga are in a deplorable state of spiritual blindness, with no knowledge of the relief to be gained by service to the pure devotee. The devotees of the Lord and the many sincere followers of Srila Prabhupada are eagerly receiving each successive volume of this work. They want to hear more and more of Srila Prabhupada’s activities and instructions, and they want to see them presented expertly so that others may also become attracted to join us in loving, dedicated service to guru and Gauranga. My dear Srila Prabhupada, I know I have to work hard to produce this literature, and I promise to do so. But my efforts will be only a spin- ning of concocted, empty words unless you become present in these words and bring them to life with transcendental potency.xzii SRILA PRABHUPADA-LILAMRTA successful and that if be is not pleased, I am powerless to write anything of merit. : By offering obeisances to my spiritual master, | am offering respects to all other acaryas in the disciplic succession—to $rila Prabhupada’s guru, Bhaktisiddhanta Sarasvati Thakura, to his guru, and so on, to the six Gosvamis, Lord Caitanya, and Lord Krsna Himself. Only by the grace of Srila Prabhupada can I bow down in the temple, prostrate at the lotus feet of Gaura-Nitai, Krsna-Balarama, and Radha-Syamasundara and have access to Their mercy. One objective of Srila Prabhupada-lilamrta is to present the life and teachings of Srila Prabhupada in the transcendental perspective, never portraying $rila Prabhupada as an ordinary man, subject to the modes of nature. Srila Prabhupada was a divinely empowered pure devotee. He was sent to this world by the Supreme Lord just to spread the Krsna con- sciousness movement to people of all nations, races, classes, and creeds and thus to offer everyone the opportunity to hecome a pure devotee and go back to Godhead. Another objective of this work is to attract the leaders and influential members of society to appreciate and love Srila Prabhupada. This biogra- phy must be honest, factual, and correct in transcendental knowledge, and it must captivate and please the reader. Srtla Prabhupade-lilamrta must enlighten and please and also move the reader to inquire into the writings of Srila Prabhupada. My ultimate objective is that the reader be further moved to take up service to His Divine Grace Srita Prabhupada. Although it is appropriate while writing an invocation to offer a benedic- tion to the reader, I am fallen and cannot offer any benedictions. Yet Ican confidently assure my readers that by reading the life and teachings of Srila Prabhupada they will gain quick access to the mercy of Krsna, because it is only by the mercy of a great devotee that anyone gets the mercy of Krsna. By reading Srila Prabhupéda-lilamrta, those who associ- ated with and served Srila Prabhupada will refresh their remembrance of him and thus derive ecstasy and rededication to his service, Those who never knew Srila Prabhupada will also be blessed, because accord- ing to the Vedic literatures, even a moment's association with the pure devotee can make one’s life perfect. To read Srila Prabhupada-lilamrta isto associate with Srila Prabhupada through the transcendental process of hearing. Therefore, although I myself cannot award any benedictionCHAPTER ONE Unlimited Opportunity, Limited Time Montreal August 1968 tila Prabhupada was in his room, speaking with several disciples. ‘‘So, Annaparna, you have got some news?” he asked. Annaparna was a young British girl. A few months ago her father had written from England that he might be able to provide a house if some devotees came there, “*Yes,”? she replied. “So, what is our next program?’ She was reticent. ‘That letter from your father is encouraging?”’ “Yes, he encourages me. But he says he can’t provide any place if we come there.” Prabhupada looked disappointed. ‘‘That’s all right. It is up to Krsna. en we go to someone to preach, we have to stand before them with folded hands, with all humility: ‘My dear sir, please take to Krsna consciousness.” ’” “Prabhupada?”’ Pradyumna spoke up. “‘I was reading a book by this big atheist swami.”” “Hmm?” “There are some letters in the back of the book, and I was looking at them ..."" “‘Atheist swami’s book,’ Prabhupada said, ‘‘we have nothing to do with.”Unlimited Opportunity, Limited Time 3 had returned to India; Vaisnavism could never take hold in the West. Prabhupada had faith that his disciples would succeed; they would help him establish ISKCON centers in Europe, just as they had in North America, Certainly such success would greatly please Srila Bhaktisiddhanta Sarasvati, Prabhupada told of a man who found a gourd lying on the road and picked it up and then found a stick and a wire and picked them up. In themselves, the three parts were useless, But by putting the gourd, the stick, and the wire together, the man made a vipa and began to play beautiful music. Similarly, Prabhupada had come to the West and found some rejected youths lying here and there, and he himself had been re- jected by the people of New York City; but by Krsna’s grace the com- bination had become successful. If his disciples remained sincere and followed his orders, they would succeed in Europe. Three married couples—Mukunda and Janaki, Syamasundara and Malati (with their infant daughter, Sarasvati), and Guru dasa and Yamuna—arrived in Montreal, eager to travel to London. These three couples had begun the temple in San Francisco, where they had had close association with Srila Prabhupada. They had helped Prabhupada introduce kirtana, prasadam, and Ratha-yatra among the hippies of Haight-Ashbury. Now they were eager to help him introduce Krsna consciousness in London. Prabhupada asked the three couples to remain with him in Montreal for a week or two, so that he could train them to perform kirtana expertly. Chanting Hare Krsna was not a theatrical performance but an act of devo- tion, properly conducted only by pure devotees—not by professional musi- cians. Yet if Prabhupada’s disciples became proficient in their singing, Londoners would better appreciate Krsna consciousness. The thought of these devotees preaching in England made Prabhu- Pda ecstatic. With their kfrtana they would become more popular than the yogis, with their gymnastics and impersonal meditation. As the ndon program became a tangible fact, Prabhupada began to reveal more plans, Prabhupada already seemed to have hundreds of detailed plans for implementing Krsna consciousness around the world—he only needed willing helpers. Tn the daily kirtana rehearsals, Prabhupada taught the devotees to chant ate Krsna and other devotional songs, beginning with a slow tempo and building gradually. He would regularly interrupt and have them begin2 SRILA PRABHUPADA-LILAMRTA “7 wasn’t looking at his philosophy,” Pradyumna explained. “I was just looking at the techniques he used when he was in America. He wanted to go to Europe, so he had a man, arich benefactor, who went on 2 Six- week tour of France, England, Germany, Switzerland, Holland, and then back, arranging lectures. That’s how he did most of his tour. He had ove or two influential people, and they arranged everything. And the lectures were arranged, and the socicty...'” “So, you can arrange like that?" Prabhupada asked. “{ was thinking that there would be a Royal Asiatic Society in London. J think Thakura Bhaktivinoda was a member of that.”’ “But where is Thakura Bhaktivinoda’s sariga (association)?”” Prabhu- pada asked. “Well,” Pradyumna continued, ‘‘still there may be some people you could open correspondence with. They might be interested in sponsor- ing you.” “Is there anything about Krsna in that swami’s speech?” Prabhupada asked. “No.” Prabhupada sat thoughtfully. In England he would have no place to stay. Pradyumna might talk of influential persons traveling ahead and making all the arrangements, but where were such persons? Here was a shy girl who could barely speak up, whose father would not help, and Pradyumna reading an atheist swami and talking of a Royal Asiatic Society—but nothing practical. Prabhupada had plans, though. He had asked Mukunda and Syamasundara to go to London and try to establish an ISKCON center. They had agreed and would be arriving in Montreal from San Francisco in a few days. Srila Bhaktisiddhanta Sarasvatt, Prabhupada’s own spiritual master, had wanted Krgna consciousness in Europe. During the 1930s he had sent his most experienced sannyasts to London, but they had returned, nothing accomplished. It wasn’t possible to teach Krsna consciousness to the mlecchas, they had complained. Europeans couldn’t sit long enough to hear the Vaisnava philosophy. One of the Sannyasis had met Lord Zetland, who had inquired curiously, “Swamiji, can you make me a brahmana?” The sanayast had assured Lord Zetland he could, certainly, if Zetland would give up meat-eating, intoxication, gambling. and if ficit sex. “Impossible!” Lord Zetland had replied. And the sannyasts had accepted this response as the standard for all Europeans. The sannyastsUnlimited Opportunity, Limited Time 5 his partner, as if to compete with the first couple. One by one, the other dancers followed, ripping their coattails and dancing with abandon. By the conclusion of the story, the devotees in Prabhupada’s room were all laughing uproariously. But finally their laughter subsided and the meeting ended. Not until the devotees were already at the airport did Mukunda, talking with Syamasundara, begin to appreciate and marvel at how expertly Prabhupada had answered his question. By their bold, enthusiastic, confident preaching, they would attract people. Not everyone would immediately “‘join in the dancing,’ as had the people in the Charlie Chaplin film; the devotees might even be considered crazy at first. But they would be offering Krsna consciousness, the highest and rarest gift, and intelligent people would gradually appreciate this, even if at first they scoffed. By Snla Prabhupada’s order, his London-bound disciples, holding }irtana in public, would present a profile quite different from the reserved profile of his sennyast Godbrothers. His Godbrothers had imitated the British ways; but Prabhupada wanted the British to imitate the Vaisnavas. To appear in the streets of London with shaven heads and dhotis would Tequire boldness. But it would be exciting to chant, carrying out the order of Lord Caitanya. And the people would follow—gradually, but definitely. It was the will of Lord Caitanya. * * * Srila Prabhupada’s visit to Montreal took place early in the summer of 1968, six months after his return to America. In India, from July to December of 1967, he had recovered his health, and on December 14 he had returned to San Francisco. After a few weeks he had gone to Los Angeles, where a small group of disciples had opened a storefront tem- Ple in a middle-class black and Hispanic neighborhood. The storefront was bare and the location secluded. Prabhupada had stayed there two months, delivering lectures, holding Airtanas, and giving strength and inspiration to his disciples. Although a buzzing in his head had made working difficult, he had found the warm climate and sunshine agreeable and had continued to translate Srimad-Bhagavatam, dictating tapes and sending them to Boston for typing. . A reporter from Life had come to Srila Prabhupada’s apartment and interviewed him for an upcoming Life feature, “The Year of the Guru.'”4 SRILA PRABHUPADA-LILAMRTA again. Listening carefully as Yamuna led the chanting, Prabhupada would stop her at times to correct her Sanskrit pronunciation. After two weeks in Montreal, the London party came together for a final meeting with Prabhupada. He was sending them 1o start a center in London to fulfill his spiritual master’s dream. The sannyasis Srila Bhaktisiddhanta Sarasvati had sent to London, Prabhupada told them, had lectured in a few places, posed for photos with lords and ladies, and then returned to India. But Prabhupada wanted his disciples to go out boldly, chant the holy name, and attract others to chant. Lord Caitanya had personally used this method while touring South India, Caitanya-caritamrta describes that whoever saw Lord Caitanya became ecstatic in love of God; then that ecstatic person would chant the holy name and ask others to chant; and when they saw that person, they too would become eestatic. Thus the waves of ecstatic love of Krsna would increase. Prabhupada predicted that when the devotees chanted Hare Krsna, the people of London would hear the mantra, hecome devotees, and then enlighten others. Krsna consciousness would grow. The only requirement was that the chanting be done purely, without any material motivation. Prabhupada’s enthusiasm was contagious, and as he spoke he filled his disciples with the same contagious enthusiasm. When Mukunda asked Prabhupada if he had any specific instructions, Prabhupada replied with a story. In his youth, he had once seen a movie of Charlie Chaplin. The setting was a formal ball held outdoors, and off from the main dance arena were lanes with benches where couples sat. Some mischievous boys had plastered glue on one of the benches, and a young man and his girl friend came and sat down. “When the young man got up" —Prabhupada laughed as he told the story—'‘his tails tore up the middle.” of what eel aspen nee couse had returned to the dance, unaware Wondering why he was suddenk attra sin voor cha the other dancers, man went into the dressin; room a a avin the 7 inror his 7 the yours tails. Deliberately, he then tore hi : at all th vay op ta tee ae turned to his partner, and b de sia the Way up to the collar, re- . egan dancing exuberantly. Then another man joined, ripping his own coattails and dancing withUnlimited Opportunity, Limited Time 5 his partner, as if to compete with the first couple. One by one, the other dancers followed, ripping their coattails and dancing with abandon. By the conclusion of the story, the devotees in Prabhupada’s room were all laughing uproariously, But finally their laughter subsided and the meeting ended. Not until the devotees were already at the airport did Mukunda, talking with Syamasundara, begin to appreciate and marvel at how expertly Prabhupada had answered his question. By their bold, enthusiastic, confident preaching, they would attract people. Not everyone would immediately ‘join in the dancing,” as had the people in the Charlie Chaplin film; the devotees might even be considered crazy at first. But they would be offering Krsna consciousness, the highest and rarest gift, and intelligent people would gradually appreciate this, even if at first they scoffed. By Srila Prabhupada’s order, his London-bound disciples, holding Kirtana in public, would present a profile quite different from the reserved profile of his sannyasi Godbrothers. His Godbrothers had imitated the British ways; but Prabhupada wanted the British to imitate the Vaisnavas. To appear in the streets of London with shaven heads and dhotis would require boldness. But it would be exciting to chant, carrying out the order of Lord Caitanya. And the people would follow—gradually, but definitely. It was the will of Lord Caitanya. * * * Srila Prabhupada’s visit to Montreal took place early in the summer of 1968, six months after his return to America. In India, from July to December of 1967, he had recovered his health, and on December 14 he had returned to San Francisco. After a few weeks he had gone to Los Angeles, where a smal! group of disciples had opened a storefront tem- ple in a middle-class black and Hispanic neighborhood. The storefront was bare and the location secluded. Prabhupada had stayed there two months, delivering lectures, holding Airtanas, and giving strength and inspiration to his disciples. Although a buzzing in his head had made working difficult, he had found the warm climate and sunshine agreeable and had continued to translate Srimad-Bhagavatam, dictating tapes and sending them to Boston for typing. A reporter from Life had come to Srila Prabhupada's apartment and interviewed him for an upcoming Life feature, ‘‘The Year of the Guru.”6 SRILA PRABHUPADA-LILAMRTA When the story had appeared it had mixed Srila Prabhupada and his movement with coverage of other gurus. Although the article had car- tied a large color photo of Srila Prabhupada and favorably described areporter’s visit to the New York ISKCON center, Prabhupada had said that being grouped with gurus who taught concoctions of yoga and medita- tion was nat good. . In May, a few months after leaving Los Angeles, Prabhupada had paid a first visit to his ISKCON center in Boston. There also he had found a few disciples based in a small storefront. He had lectured at many of the local universities, including Harvard and MLLT, At M.LT., address- ing a gathering of students and faculty, he had challenged, ‘Where in this university is there a department to teach scientifically the difference between a living body and a dead body?’ The most fundamental science, the science of the living soul, was not being taught. After Boston, Srila Prabhupada had come to Montreal. And after three months in Montreal, Prabhupada flew to Seattle, where he stayed for one month. Then he briefly visited Santa Fe, New Mexico, where the ISKCON center was a tiny, isolated storefront, Prabhupada’s reasons for traveling from center to center were to train and convince each disciple and ta speak with newcomers. Many young people came to hear, but Prabhupada found the majority already ruined by ilicit sex and drugs. They were “rich men’s sons,” but they had become hippies, wandering the streets. By Krsna’s grace, now some of them were being saved, Even while recuperating in India, Prabhupada had always thought of returning to America to continue his movement. The Indians had seemed. interested only in sense gratification, like that of the Americans, But many ieioihe Touts, disillusioned with their fathers’ wealth, were not go- yscrapers or to their fathers’ businesses. As Prabhupada had seen from his stay in New York City and San Francisco, thousands of youths were seeking an alternative to materialism, Frustrated, they were ripe for spiritual knowledge. cnanie sry peopbytes, wow pothing of spiritual life and in most to Krsna consciousness, Prabhup a ‘ erause they were sincerely taking ' nfident that their shortcom- ings would not prevent their spiritual progress, Although naturally beautiful, these Western youths were now dirty and morose; their beauty had become covered. But the chanting of Hare Krsna was reviving them,Unlimited Opportunity, Limited Time 7 Prabhupada said, just as the monsoon revives the land of Vendavana, making it fresh and verdant. And as the Vrndavana peacocks sometimes dance jubilantly, so the devotees, having shed their material bonds, were now ecstatically dancing and chanting the holy names. When a reporter asked Prabhupada if his disciples were hippies, Prabhupada replied, “No, we are not hippies. We are happies.” More than being a visiting lecturer or a formal guide, Srila Prabhu- pada was the spiritual father of his disciples. They accepted him as their real father, and he found them devoted and affectionate, far more than his own family had been. These young American boys and girls—‘‘the flower of your country,”” Prabhup4da called them—had received the bless- ing of Lord Caitanya and were delivering that blessing to their countrymen. Prabhupada said it was up to his American disciples to save their coun- try. He was giving them the method, but they would have to implement it. Srila Prabhupada loved his disciples, and they loved him. Out of love, he was giving them the greatest treasure, and out of love they were follow- ing his instructions. This was the essence of spiritual life. On the basis of this love, the Krsna consciousness movement would grow. Not surpris- ingly, some disciples had fallen away to their former, materialistic way of living. But Prabhupada sought those sincere souls who would stay. That was the important thing, he said. One moon is more valuable than many stars; so even a few sincere workers would accomplish wonderful things. The sincere and intelligent would stay, and Lord Caitanya Mahaprabhu would empower them to carry out His desires for distributing love of Krsna. In this way, the devotees’ lives would become perfect. Many disciples, in fact, already felt this happening. Krsna consciousness worked because they sincerely practiced it and because Srila Prabhupada carefully and patiently tended the growing plants of transcendental loving service he had planted in their hearts. Los Angeles October 1968 Srila Prabhuptida returned to find the devotees living and worshiping an exciting location on Hollywood Boulevard. A large sariktrtana party, rganized by his disciple Tamala Krsna, would chant Hare Krsna on the streets af] day and sell Back to Godhead magazines in larger quantities in8 SRILA PRABHUPADA-LILAMRTA than ever before—as many as two hundred magazines a day, with a col- lection of over one hundred dollars. Then one day, shortly after Prabhupada’s arrival, the landlord evicted the devotees from their place on Hollywood Boulevard. With no temple the devotees moved to scattered Jocations throughout the city. As many evenings as possible, however, they would all gather in someone’s garage, lent to them for the evening, and Srila Prabhupada would chant Hare Krsna with them and lecture. Then Prabhupada rented a former Christian church on La Cienega Boulevard. He introduced a more regulated Deity worship and an increased Sunday love feast. Each week would bring a new, specially planned festival with a big feast and hundreds of guests. These new programs in Los Angeles encouraged Prabhupada, and he wanted to sce them introduced in ISKCON centers throughout the world. * * * Srila Prabhupada was planning to go to England. But first he wanted to visit his farm project in West Virginia, and he had also been promis- ing the devotees in San Francisco he would attend their Ratha-yatra festival in July. This traveling to establish and expand his ISKCON was alone enough to keep him busy; yet he was also always meditating on his work of translating and commenting on Vedic literatures, In LA. during December, Srila Prabhupada had begun The Nectar of Devotion, a summary study of Ropa Gosvamt’s Bhakti-rasemyta-sindhu. The Nectar of Devotion would be a handbook for his disciples, elaborately explaining the seience and practice of bhakti-yoga, Simultaneous with The Nectar of Devotion, he had also begun Krsna, the Supreme Personality of Godhead, a summary study of Srtmad-Bhagavatem’s Tenth Canto. Visiting the temple only on Sundays, he had spent most of his time at his small rented house on the outskirts of Beverly Hills, where he worked intensely on his two major literary projects, Prabhupada’s most ambitious literary undertaking, the completion of Srimad-Bhagavatam, was to be no less than sixty volumes. He had begun in India in 1959, and all along he had been aware that he was attempt- ing 2 gigantic task at an advanced age. Now Krsna was giving him op- portunities both for writing Vedic literatures and for traveling, and he was working at an amazing pace. ®abhupada at the New Vrindaban farm community, June 1968. ) Harrison chanting sna with the devo- London.: tt, ee ete a ET Seta Prabhupada’s arrival et London's Heathrow Alrpart, September 11, 1969. he V.LP. tounge at Heathrow Alrport, 1a Prabhupada at Tittenhurst, John Lennon's ate. quarters. la Prabhupada at Conway Hall, October 1969. 7 mT OM phate ee: t 4 Le eee TT ote ~ Srila Prabhupdde's arrival at London's Heathrow Alrport, September 11, 1969. Reception In the V.1 P.lounge at Heathrow Altport. "¢ SN rt 2 Prabhupéda at Tittenhurst, John Lannon’s With Sarasvatl outside Srila Prabhupada’s ite, quarters. la Prabhupada at Conway Hall, October 1969. 4a eee we . ee eo : pe hy Mare yh ’Srila Prabhupéda at Conway Hall, October 1969. (continued) Outside the telavision studio In Amsterdam, November 1989. ae‘allation of Radh&-Londonigvara, December 14, 1969. iT, ‘amala Krsna at Regents Park, London.we foe areca oe hye nd Srila Prabhupada at Conway Hall, October 1969 ‘feontinued) Outside the telaviston studio In Amsterdam, November 1969. Zz - *eInstallation of Radhé-Londoniévara, December 14, 1969. Srila Prabhupada with (gna at Regents + Tamale K Park, London, wererivey alle beenSrila Prabhupdda at Conway Hail, October 1969 (continued) Outside the television studlo in Amsterdam, Novamber 1960,. 1968. installation of Radhé-Londonigvara, December 14, 1 Srita Prabhupada with Taméla Krsna at Regents Park, London.Instaflation of Radh4-Londontivara, December 14, 1989. (continued) Srila Prebhupada lecturing in the temple room at the Bury Placetempte. 7 — A ra] aot e 7‘ at i Gata welcome tor Srita Prabhupada tn Bombay, September 29, 1970.ae Aw A: . Pope ae 4 fA ) 4 ree ‘ ab MST § a A | : i ive cu aie 4 ca hy * fc 3 i * Loy ‘ sed : ; - 7 te 2 Lh at Installation of AadhS-Londontévara, December 14, 1989. fcontinued) Srila Prabhupada lecturing in the tempte room at the Bury Place temple.RTS: : “i Jd ho yr ' fie ie rare rok an eae » a Devotees perform sankirtana on Dalhousle Square, Calcutta. wt fon Gates welcome t for Sella Prabhupada In Bombay, Septomber 29, 1970.Above: Srila Prabhupada with Sumati Morarji, head of the Scindfa Steamship Company. Loft: Srila Prabhupada and hia disciples atham Sharanam in Bombay where they stayed during Novem- ber of 1970, Below: Kirtana procession through the streets of Surat.Right: Srila Prabhupada ressing tha crowd at Sadhu-samaj, Bombay. ow: Devotees lead nana olfstage at '-3amaj, Bombay, ——; . ad - se ay 3 i * er Pat Li de % se taabestieGls 61) ‘ wee ales) 1, ate: r | INN ed RRS - i ad oy a — , . af & , at,Above: Srila Prabhupada with Sumati Morarjl, head of the Scindia Steamship Company, Loft: Srila Prabhupada and his dise(pfes at Ram Sharanem jn Bombay where they stayed during Novem- ber of 1970, Below: Kirtana procession through the streets of Surat.Rilght: Srila Prabhupada addressing the crowd ®t Sadhu-samaj, Bombay, Below: Devotees lead Itana Offstage at Sechu-samal, Bombay. —eeeerny - i iors axed ~ ATRL te O aan‘ Lett and below: The site of the Ardba-kumbhe-meta, at — isch ies” Prayag. Sabo aa ‘ ay if a ye rye A. tnt! Nee Be 1 4 fe . a Loft: Piigrima bathe at the contluence cf the Yamuns . wee tnd Ganges Rivers, Prayed ad 2 ee 5 Dire PLY merce — ee rea Paar Ese eR peep Ove AN ee 4 {i wry Be aby y Vi f iets Wi iP ‘ tt ' ; 4 HYG, tr, } :Above: Srila Prabhupada with Hanuman Prasad Podar tn Gorakhpur, February 1971. Right: Srila Prabhupada speaks to twenty thousand Dersons each night at the Bombay papda!, March 25-April 14, 1971.ee pot = ty Tied, ae Seat ee ee TSS tara at eae Left and above: At the Calcutta pandé!, April 14-24, 1971.Fy reer ot ee a Y p 1971. Lett and above: Atthe Calcutta pandal, April 14-24Above left: Srila Prabhu- pada walks in Red Square, Moscow, June 1871. Above right: Srila Prabhue pada in frontof St. Basia Cathedral. Lett: An initiation ceremony {n the Brooklyn temple, Juls 4971. Right: rita Prabhupada’s arrival at Kennedy Alrport.ee eh ee ee 2 eT. Above lett: Srila Prabhu- pada walks In Red Square, Moscow, June 1971. Above tight: rita Prabhu- pada in front of St. Basil's Cathedral. Left; An initiation ceremony inthe Brooklyn temple, July 1971. Right: Srila Prabhupada’s arrival at Kennedy Airport.Unlimited Opportunity, Limited Time a force driving Prabhupada was the desire of his spiritual master, Srila Bhaktisiddhanta Sarasvatt. As for how much time he had remain- ing to execute his mission—that was in Krgna’s hands. Everything was a Krsna: ‘If Krsna wants to kill you, no one can save you; and if ‘tena wants to save you, no one can kill you.” Yet although Prabhupada wey in transcendental consciousness, beyond the effects of old age, had h aware that he didn’t have many more years left. All along he had to est i iston of a spiritual movement for all nations and cultures, and Sri ae this he was racing against time. sisnew tabhupada’s mood of urgency was the natural mood of the to ten reacher on ambition to engage everyone in loving service of Kalk, ithout Krsna consciousness the bewildered, conditioned souls ful lives. Pe were all heading for the horrible consequences of their sin- of his ~ tabhupada’s sense of urgency, therefore, was an expression blind tenn He wanted to save the gross materialists, wha were would caffe existence of the soul. If they wasted their human life, they their Krs er millions of years before getting another chance to awaken The me consciousness and go back to Godhead. his mood at, attack Prabhupada had endured in 1967 had accelerated like a yon urgency, Although before the heart attack he had often worked Was clear Thehn and played the drum for hours, now Krsna 's warning Pada had ° heart attack was to have been the time of his death, Prabhu- hot finshatte but because his disciples had prayed, “Our master has larly, on th is work, Please protect him,” Krsna had spared him. Simi- en also Ki hoat to Ameri¢a in 1965 his heart had almost failed. But a0 Krsna had saved his life, and good he a Prabhupada’s work was enormous; even with many years generations th he could never finish. Prabhupaéda saw that in future combined effort people would come forward to help, and thus, by a chee! the fone the Krsna consciousness movement would continue to Mahaprabh hed of Kali-yuga and save the entire world. Caitanya © pass, Buen predicted this, and Prabhupada knew that it must come Tested on, Prabh, task of erecting the framework for this universal e ee © established upada alone. And he worked tirelessly, knowing that unless Ollapse, ed a complete foundation the entire mission might later reinning with Prabhupida’s first suecess in New York City in " Ktsna had shown unlimited opportunities for spreading KrsnaNalrobitetevision. . preaching in Kenya. Above: Srila Prabhupada on Right: Srila PrabhupadaUnlimited Opportunity, Limited Time 9 The force driving Prabhupada was the desire of his spiritual master, Srila Bhaktisiddhanta Sarasvatt. As for how much time he had remain- ing to execute his mission—that was in Krsna’s hands. Everything was up to Krsna: ‘‘If Krsna wants to kill you, no one can save you; and if Krsna wants to save you, no one can kill you.” Yet although Prabhupada was always in transcendental consciousness, beyond the effects of old age, he was aware that he didn’t have many more years left. All along he had had the vision of a spiritual movement for all nations and cultures, and to establish this he was racing against time. Srila Prabhupada’s mood of urgency was the natural mood of the Vaisnava preacher—an ambition to engage everyone in loving service to Krsna. Without Krsna consciousness the bewildered, conditioned souls of Kali-yuga were all heading for the horrible consequences of their sin- ful lives. Prabhupada’s sense of urgency, therefore, was an expression of his compassion. He wanted to save the gross materialists, who were blind to the existence of the soul. If they wasted their human life, they would suffer millions of years before getting another chance to awaken their Krsna consciousness and go back to Godhead. The heart attack Prabhupada had endured in 1967 had accelerated his mood of urgency. Although before the heart attack he had often worked like a young man and played the drum for hours, now Krsna’s warning was Clear. The heart attack was to have been the time of his death, Prabhu- pada had said, but because his disciples had prayed, ‘‘Our master has not finished his work. Please protect him,” Krsna had spared him. Simi- larly, on the boat to America in 1965 his heart had almost failed. But then also Krsna had saved his life. The scope of Prabhupada’s work was enormous; even with many years and good health he could never finish. Prabhupada saw that in future generations many people would come forward to help, and thus, by a combined effort, the Krsna consciousness movement would continue to check the forces of Kali-yuga and save the entire world. Caitanya Mahaprabhu had predicted this, and Prabhupada knew that it must come to pass. But the task of erecting the framework for this universal effort rested on Prabhupada alone. And he worked tirelessly, knowing that unless he established a complete foundation the entire mission might later collapse. Beginning with Prabhupada’s first success in New York City in 1966, Krsna had shown unlimited opportunities for snreading Keene10 SRILA PRABHUPADA-LILAMRTA consciousness. But how much time was there? Only Krsna could say; it was up to Him. Prabhupada remained ever mindful of the vast scope of his mission and the ever-narrowing span of time he had in which to com- plete it. “Iam an old man,” he often told his disciples. “T could pass away at any moment.” * * * Srila Prabhupada would receive several letters a week from the devotees in London. It was now December 1963—the devotees had been in Lon- don four months—and still they had no temple, nor even a place where they could live and worship together. Mostly they had been visiting Hindu families, holding kirtana and sharing prasadam. Srila Prabhupada had encouraged this, but after hearing a few reports he decided the program was stagnant. The devotees should not expect much from the Hindus, he said, ‘‘They have become hodgepodge due to so many years of sub- jugation by foreigners and have lost their own culture....1 am con- cerned to preach this gospel amongst the Europeans and Americans.” The devotees were jolted, but they knew Prabhupada was right. Deter- mined to change their tactics, they immediately began lecturing at col- leges and universities and chanting in the streets. They were preaching to the British, and it felt right. When they wrote to Prabhupada that although they had accomplished little they were “planting seeds,” Prabhu- pada replied, . Regarding your analogy of sowing Krishna Consciousness seeds, I may inform you that there is a Bengali proverb—Sa bure Meoya Phale. This means that fruits like chestnuts and Pomegranates, or similar other valuable fruits and nuts take some time to be fructified. So any good thing comes into our Possession after hard struggle and endeavor. So Krishna Con- sciousness is the greatest of all good fruits. We must therefore have necessary endurance and enthusiasm to get the result. We shall never be disappointed when things are presented in reversed order. Anyway, your honest labor is now coming to be fructified. Always depend upon Krishna and go on working with enthusiasm, patience and conviction. * * * Through the spring and summer of 1969, Prabhupada continued tour- ing his American ISKCON centers. From Los Angeles he had sentUnlimited Opportunity, Limited Time “ol Gaurasundara and Govinda dasi, a young married couple, to Hawaii; and on their invitation that he come during the mango season, he joined them. But when he got there in March he found that it was not mango season and that his disciples had accomplished little. They had taken jobs and were working full time just to support themselves. New York City April 9, 1969 Prabhupada traveled to New York City, the birthplace of his Krsna consciousness society, where his movement had been growing for nearly three years, Although the center was established and his books were be- ing distributed, he still had to visit to strengthen the devotees. His presence gave them determination and courage. For seven months they had car- tied on without his personal touch, but his visits—when he would sit in his room and reciprocate warmly with them—were vital. Nothing could equal these intimate meetings. Many devotees, new and old, crowded into Prabhupada’s apartment at 26 Second Avenue. “There was one reporter for the Honoluiu Adver- tiser,”? Prabhupada said, ‘‘—he was putting questions to me. And then he wrote an article: ‘The swami is a small man, but he is delivering a Great message.’ That is true. I am small. But the message—that is not small,’* Brahmananda showed Prabhupada a globe with markers representing ISKCON centers. ‘‘Now there is one in North Carolina,’’ Brahmananda said. “Then it becomes fifteen?” Prabhupada asked. He was smiling and looking directly from one devotee to another. ‘I want each of you to go and start a center. What is the difficulty? Take one mrdariga. Then another Person will come and join you—he will take karatalas. When I came here, Brahmananda and Acyutananda were dancing. And after chanting, hun- dreds of men will come to your storefront and enjoy chanting and dancing.” “The girls also?” Rukmint asked. _ here is no harm,” Prabhup4da said. ‘‘Krsna does not make distinction—female dress or male dress. I mean to say, the female body © Weaker, but spiritually the body does not matter. In the absence of rd Nityananda, His wife, Jahnavi devi, was preaching. First you must understand the philosophy. You must be prepared to answer questions.12 SRILA PRABHUPADA-LILAMRTA Krsna will give you intelligence. Just like I was not prepared to answer all these questions, but Krsna gives intelligence. Buf. After eight days in his New York City home, Prabhupada went to Bul- falo. At State University of New York at Buffalo, Rapanuga was teaching an accredited course in Krsna yoga with some sixty students enrolled, regularly chanting the Hare Krsna mantra on beads. Prabhupada stayed for a few days, lecturing and initiating disciples. Then he went to Boston for more initiations and several marriages. Columbus, Ohio May 9, 1969 The devotees had arranged for Prabhupada and Allen Ginsberg to chant onstage at Ohio State University. Allen had been a friend of the Krsna consciousness movement from its first days on the Lower East Side. Shortly after Prabhupada’s arrival in Columbus, he stopped by Prabhupada’s house and discussed philosophy with Prabhupada for several hours. Allen was friendly with Prabhupada, as always, But he doubted whether Krsna consciousness could become popular in America. “‘The need,” he said, ‘‘is for a large, single, unify- ing religious movement in America.’’ ‘*So here is Krsna,’”” Prabhupada replied, ‘‘—all-attractive. Now you can say, ‘Why shall 1 accept Krsna?’ But since you ask for a unifying element, then I say, ‘Here is Krspa.” Now you can analyze: Why should you accept Krsna? And I shall reply, “Why you shall not?’ Whatever you want or expect from the Supreme or Unifying, everything is there in Krsna.” If Prabhupada wanted his movement popularized, Allen suggested, he should consider omitting many of the sectarian Hindu aspects, such as the dress, the food, and the Sanskrit. Krsna consciousness, Prabhupada replied, was not sectarian or Hindu. Lord Caitanya had said that a person could chant any name of God— but one must chant. As for the food, Prabhupada explained that any food was acceptable as long as it was purely vegetarian. And dress—there was no stricture that Americans wear robes and shave their heads. The Hare Krsna mantra, Prabhupada added, was a natural sound, not foreign. Allen objected. The Hare Krsna mantra sounded foreign; perhaps they should think of an alternative, more American mantra. *'This is going on,’” Prabhupada replied. ‘‘Some people are inclinedUnlimited Opportunity, Limited Time 13 to one thing and some to others. And it will go on until the end of cre- ation. But our position is that we are searching after the center. And here is the center."” At Ohio State’s Hitchcock Hall a thousand students occupied the seats, and a thousand more crowded the aisles and stage. The program began with a kirtana led by Allen Ginsberg, Allen then introduced Prabhupada, and Prabhupada lectured. When Prabhupada began the second and final kirtana of the evening, the students responded wildly. Those seated stood and danced, some jumping in their seats, and those in the aisles and on the stage also joined in. Amid the thunderous kirtana of nearly two thou- sand voices, Prabhupada began to dance, jumping up and down on the speaker’s dais, his hands raised high. He threw flowers from his garland, and the students scrambled for them. The wildly ecstatic hirtana con- tinued for almost an hour, and then Prabhupada brought it to a close. Afterward hundreds of students crowded close around Prabhupada, ask- ing him questions. Many students continued to chant as they left the hall, and some left crying from the new sensations of spiritual happiness. The next day the ecstatic night of chanting at Hitchcock Hall was the talk of the campus, Prabhupada was pleased with the evening, and he described the event in a letter to devotees in Los Angeles: ‘Yesterday, at the Ohio State University we had a tremendous meeting, and nearly two thousand students were dancing, clapping and chanting along with us, So it is clear that the student community has a nice potential for accepting this philosophy. New Vrindaban May 21, 1969 Accompanied by Kirtanananda Swami and Hayagriva, Prabhupada then traveled from Columbus to the New Vrindaban farm project in the ills of West Virginia, When their car got stuck in a neighbor's gar- wn near the entrance to the property, Prabhupada decided to walk final two miles along the muddy access road that led to the farm, © road soon ended, however, and Prabhupada and his two guides4 SRILA PRABHUPADA-LILAMRTA picked up a footpath, entering the dense forest. ‘The mid-May trees were still coming into foliage, and the sunlight broke through the branches to a carpet of brilliant purple phlox. Prabhupada walked quickly ahead of Kirtanananda Swami and Hayagriva, who hur- ried to keep up. A winding creek repeatedly crossed the path, and Prabhu- pada would cross by stepping from stone to stone. The road, he said, would not be difficult to travel by ox cart; the forest was like a jungle, just as he had expected and wanted. For the past year, Prabhupada had corresponded with Kirtanananda Swami and Hayagriva concerning New Vrindaban, and this correspondence had established the direction for Krgna conscious country living. Prabhu- pada had said he wanted the community based on Vedic ideals, everyone living simply, keeping cows, and working the land. The devotees would have to develop these ideas gradually; it would take time. But even in the beginning the keynote should be “simple living and high thinking.” Because the community would remain completely aloof from the city, it would at first appear inconvenient and austere. But life would be peaceful, free from the anxieties of the artificial urban society based on hard work for sense gratification. And most important, the members of such a com- munity would be serving Krsna and chanting His name. Prabhupada spoke little, making his way along the path as if at his own home. They stopped heside the creek, and Prabhupada sat down ona blanket Kirtanananda Swami and Hayagriva spread for him on the grass. “We are stopping for Kirtanananda,” Prabhupada said. ‘‘He is tired. ” Prabhupada and his party drank water from the creek, rested briefly, and then continued. As they rounded a curve in the road, Prabhupada could see a clearing on the ridge ahead. A small frame house and a barn stood at the lower nd of the ridge. These two ancient structures, Hayagriva explained, were the only buildings on New Vrindaban’s 120 acres. As no vehicles trav- eled here, the paths were overrun with high grass. A willow spread its branches close by the old house. The settlement was the picture of undisturbed primitive life. Prabhupada liked the simple life at New Vrindaban, and whatever simple thing the devotees offered him he accepted with satisfaction. They served him freshly ground wheat cereal cooked in milk, and he said it was Wou- derful. When he saw the kitchen’s dirt floor covered with cow dung, he approved, saying it was just like in an Indian village.