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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 Viujana
9th WAVE The Towering Temples
10th WAVE Politics and Diplomacy
11th WAVE New Vndvana 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

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Dedication
I humbly offer this book at the lotus feet of my eternal spiritual master
His Divine Grace rla A.C. Bhaktivedanta Swami Prabhupda, in
recognition of his disciples who gave the best years of their lives
traveling with the various Rdh-Dmodara sakrtana parties to fulfill
the prophecy of r Caitanya Mahprabhu.
Foreword
When Vaiysaki Prabhu asked me to write the Foreword for his book,
Rdh-Dmodara Vilsa, 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 Prabhupda, particularly in relation to his beloved Lordships r
r Rdh-Dmodara, the manifestation of Rdh and Ka 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 Ka Consciousness (ISKCON), with special attention to
the lives of two of its unsung heros: His Holiness Viujana Swami and
His Grace Jaynanda 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 Vaiysaki first told me that
he was tackling the history of ISKCON, along with the lives of
Viujana and Jaynanda, 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 subjectsthis is a major,
herculean task, and Im glad Im not taking it on. I could never do it
justice. And yet Vaiysaki has done a splendid job. Going through his

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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 Prabhupda, Viujana, Jaynanda, 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 Viujana and Jaynanda, the books main
protagonists. Take Viujana, for instance. To me, he embodied the best
of the aivarya/madhurya dichotomy. In Gauya Vaiava theology,
aivarya 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 Viujana, 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, Jaynanda, 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 didnt, he would never make any progress in Ka
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 Prabhupda or the disciplic

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succession. Not that he didnt appreciate good, sincere inquiry. But if
your mood was challenging, watch out! Jaynanda wouldnt tolerate it.
The kitten would become a lion.
I am delighted to see that these diverse characteristics come out in
Vaiysaki Prabhus book. The primary mystery of Gauya Vaishnavism
in many ways centers on this meeting of opposites. The esoteric form of
r Caitanya Mahprabhu is said to be Rdh-Ka combinedthe
Male and Female Moiety, as Bhaktisiddhnta Sarasvat has expressed
itin one body.
The full-fledged conception of unity in diversity is expressed in r
Caitanyas doctrine of acintya-bhedbheda-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 Vaiysakis book: While the ISKCON universe will always have
Prabhupda at its center, prominent devotees, such as Viujana and
Jaynanda (who form major constellations around him), are also
significant parts of the Hare Ka cosmos. Or, to put it another way,
the suns full meaning is understood when one feels its warmth and heat.
Prabhupda may be compared to the sun, and his stalwart disciples are
like the rays of the sun, extending heat and light to others.
Although Rdh-Dmodara Vilasa does indeed glorify Prabhupda
and his accomplishments, some may criticize that in this book Vaiysaki
is elevating Viujana and Jaynanda 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 Viujana
and Jaynanda were nurtured by Prabhupda himself, and that these
qualities have little meaning without Prabhupdas mission. Viujana
and Jaynanda are like the rays of the sun, which would not exist
without the sun itself. In one sense, the sun and its rays are non-
different, 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, Prabhupdas unique position is
always maintained.

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But in keeping with the doctrine of simultaneous oneness and
difference, let us note that Prabhupda is not the original sunhe
would consider himself merely a ray of his Guru Mahrja, the ultimate
sun, rla Bhaktisiddhnta Sarasvat hkur, who saw himself as a mere
ray of the sun of his spiritual master, and on back to Ka. Ultimately,
then, this book shows that Rdh-Dmodara is the efficient cause, or,
one might say, the original sun, from which all others come. Prabhupda
is like a secondary sun, a direct manifestation of Rdh-Dmodaras
energy in this world. This book also shows, however, that many of
Prabhupdas disciples are all miniature suns as well, at least in quality if
not in quantity.
The Gauya Vaiava 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 Vaiava
scriptures, but we are different from Him in quantity. He has all beauty,
wealth, fame, knowledge, strength, and renunciationHe has all
virtuous qualities in fullwhile 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, Vaiysaki shows that
while Prabhupda is unquestionably the original sun for the Hare
Ka movement, his primary disciples, such as Viujana and
Jaynanda, are smaller sunsyet suns they are.
Vaiysaki is methodical in his unveiling of this truth. He takes us
back in time to Prabhupdas humble beginnings in Calcutta. He shows
us Prabhupda as an extraordinary youth totally given to God
consciousness, culminating in his meeting with Bhaktisiddhnta
Sarasvat, 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 Jva Goswamis famous Rdh-
Dmodara 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.
Vaiysaki describes this with illuminating detail. While Prabhupda was
spending his lifetime in preparation for his missionstudying, chanting,
prayingthe technological world was progressing at a rapid pace. While

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Jaynanda was being born in the West, Prabhupda was planning Back
to Godhead, his Gauya Vaiava magazine, in the East. While
Viujana was reaching puberty, Prabhupda was forming The League
of Devotees, his first Ka 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 Prabhupda and his mission is
brought out in Vaiysakis 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 Ka consciousness.
Other Gauya Vaiavas had come West prior to Prabhupda.
Premananda Bharati came to New York near the beginning of this
century, and several of Prabhupdas own godbrothers, too, had come
West several decades before Prabhupda. But none of them were to
realize his successfor Prabhupda was the one predicted in scripture.
He was the one who took shelter of Rdh-Dmodara at Their temple in
Vndvana and the one who came West to spread the teachings of r
Caitanya Mahprabhu. 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 historythe 1960s, the Hippie Erawhen disenfranchised youth,
by the hundreds of thousands, would mobilize to look for an alternative
lifestyle. It was a pivotal point in American and European cultureit
had never quite happened before, and it has not happened since. In
addition, it was in 1965, the year Prabhupda 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, Ka paved the way for Prabhupdas success. And
countless youths, like Viujana and Jaynanda, were eagerly waiting
when Prabhupda finally arrived. One can only guess who they were in
their previous livesto be born at the time when Kas pure devotee
would come West and spread the timeless teachings of Mahprabhu for

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the benefit of the world. To be able to help him in this glorious mission,
they must be great souls indeed. On several occasions, Prabhupda
himself said that they were sent by his Guru Mahrja 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 Mahrja playing as
my affectionate disciples. (Letter to Los Angeles Devotees, August 26,
1972)
Whatever the case, Vaiysaki allows us entrance into their lives, as
he vividly recreates the past. He brings us into a transcendental theater,
if you will, where Prabhupda directs the early script of the Hare Ka
movement. As the story unfolds, we see Prabhupdas 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 Viujana and Tamal Ka,
two friends who soon become central players in the rearing of
Prabhupdas fledgling movement. Jaynanda the cabbie, artists,
musicians, and a cast of characters of all types begin to joinand we
watch Prabhupdas drama develop, as he takes the movement from a
small storefront in New Yorks 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.
Prabhupda introduces Deity worship. Judaeo-Christian admonitions
against idol worship notwithstanding, the forms of Jagannatha,
Caitanya, Rdh-KaRdh-Dmodaraare 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. Rdh-Dmodara 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

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valuable to others. It is about the Sankirtana Mission of r Caitanya
Mahprabhu. This was the mission of the Six Gosvamis of Vndvana.
In the sixteenth century, from their dwelling in Vraja, they made plans
to spread Ka consciousness throughout the world. They would hold
meetings at Jva Gosvamis Rdh-Dmodara Temple, and soon r Jva
sent his three best preachers, living examples of Ka consciousness,
with their precious Gauya Vaiava manuscripts, to all parts of India,
explaining the esoteric process of divine love.
Just as Indias inundation of Ka consciousness burst forth from the
Rdh-Dmodara Temple, so, too, in 1965, did Prabhupda leave that
sacred place for his mission to the West. It is as if Jva Goswamis Deities,
Rdh-Dmodara, were somehow the Deities in charge of sakrtana, or
the spreading of the Holy Name of Ka. This seems further confirmed
by the fact that Prabhupda gave these same names to the major Deities
you meet in this book, the Rdh-Dmodara Traveling Sankirtana
Deities, so dear to Viujanas heart. These Deities, in the mood of Lord
Caitanya, traveled throughout America and placed Ka 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
Rdh-Govinda Deities represent Abhidheya, or the development of that
process, and Rdh-Gopinatha are the Deities of Prayojana, or the
ultimate perfection of that processwe must conclude that Rdh-
Dmodara 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 Ka
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. Ka
consciousness involves both taking and giving. In this book, Vaiysaki
Prabhu clearly illustrates the enthusiasm and determination required to
become Ka 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 Ka consciousness. At the same time, one feels compelled to
give this precious gift to others, for this is the essence of the process

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sakrtana. If one is actually making spiritual advancement, one
naturally wants to share this greatest treasure with everyone. This is the
essence of Ka 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 Rdh-Dmodara
party is a story of this kind of mystical give and take. It is epitomized by
Viujana and Jaynandathey embraced Ka consciousness with all
their heart, and they gave it to others in that same enthusiastic way.
Satyaraja dsa (Steven J. Rosen) Author of several books on
Vaiava-related topics and editor of the internationally esteemed Journal
of Vaiava Studies.
Preface
Every genuine movement attracts persons who stand out by their acts
of selfless sacrifice. In the Hare Ka movement, Viujana Swami and
Jaynanda 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. Viujana Swami was active in devotional
service for only eight years and Jaynanda 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 Vaiava history so that
succeeding generations may know of the important roles they played in
helping rla Prabhupda establish Lord Caitanyas mission worldwide.
Although saintliness is rarely achieved, Viujana Swami and
Jaynanda 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 dsa on Jaynanda Prabhu
Jaynanda Prabhu was always ready to do whatever was necessary to
push on Ka consciousness. He was expert at everything: cooking,
preaching, Deity worship, public relations, sakrtana, 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 Jaynanda who was always running out to
get the flowers, Jaynanda who was washing dishes and making sure the
kitchen was clean, Jaynanda who was often missing class while he was
out doing some service, and Jaynanda 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 Jaynanda 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, Jaynanda 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 Jaynanda, Jayanada would simply leave.
Rather than criticize others, Jaynanda would contribute nothing less
than positive Ka conscious energy to any situation. Sometimes
devotees would bring up their expansive aspirations for spreading Ka
consciousness. Jaynanda 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 Jaynanda. 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
Ka consciousness. A true Vaiava, he would expertly fan any little
spark of interest into a big fire of Ka consciousness.
Like the Six Goswamis, Jaynanda was dear both to the gentle and

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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, Ka gave Jaynanda the unique ability to make people
want to serve, directly or indirectly. Whenever a new bhakta would
come, Jaynanda 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 detailsunless some-bodys creativity interfered with
practical necessity. New bhakta or old, everyone felt satisfied after a
days work with Jaynanda.
Jaynandas leadership was especially evident during Ratha-ytr
time. He would organize a crew of cynics, bloopers, uncooperative
personalities, and non-devotees off the street to build the Ratha-ytr
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 co-
workers.
Jaynanda was well known as a transcendental miser. He hated to
spend any of rla Prabhupdas money. Personally, he had almost no
possessions, even during his years as a householder. Jaynanda would use
his personal charm with people to get them to give everything for free,
or at a discount, for Ka. 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-ytr each year.
Jaynanda could get almost anything done for free, such as printing,
advertising, and mimeographing for Ratha-ytr publicity. What he
couldnt get for free, hed get at a discount, and when he paid, hed get
his moneys worth. Although he was a senior devotee and could have
had anything he wanted, he always dressed in old dhotis, or work clothes
that hed buy for one dollar per set at the Salvation Army.
Jaynanda was the back bone of the Bay Area Ratha-ytr for years.
During the weeks before the festival, Jaynanda would sleep at the site
where the Ratha-ytr 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

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fantastic prasdam 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 Jaynanda 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 prasdam. Although things always went right
down to the wire, he consistently succeeded in fulfilling all his plans.
After the festival, Jaynanda personally brought a prasdam 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.
Jaynanda was very eager to see everyone engaged in Kas service.
He once wrote, When I reflect on my consciousness, had I not had
association with devotees and rla Prabhupda, 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 dsa on Viujana Swami
Viujana 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 Pipers call, following him and disappearing into the green
wood.
Anyone could see that Viujana, this Pan/Piper character, had

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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 sannys, his
forest songs upgraded to heartfelt bhajans for r Ka. 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 Dmodara. Now
he himself dances to Dmodaras flute and induces all to dance to His
lead. Viujana 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 Ka 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 Viujana Swami, Krtannanda
Swami, and above all, r r Rdh-Dmodara. Aja was doing his You
know youre not that bo-o-o-o-dy routine along with the rest of the
troupe, and Rdh-Dmodara were resplendent in elegant beauty on
stage overseeing the festivities.
One of the amazing highlights of the show was Viujanas
performancebut he wasnt acting. His uniquely attractive qualities
were fully in evidence one day on campus. Viujana gave one of his
inspiring talks on the glories of r r Ra-a-a-dha Da-a-a-moda-a-a-ra,
that deep, forever hoarse, lustful for Ka, voice of hisimitated but
never equaleddrawing everyone to rapt attention. He clearly
communicated the excitement and adventure of serving Ka 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 Rdh-Dmodara.
Viujana inspired the instinctual feeling that this was simply the
best possible thing to do, and also the coolest possible thing to do, at that

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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 didnt understand
what was happening, their hearts brought them to their knees. Again
this Pan/Piper was leading us to the real magic land. r r Rdh-
Dmodara were blessing Their devotee Viujana Swami to cast a joyful
spell on alland for a few moments everyone knew they were devotees
of Ka. It was a moment of great comfort and communal peace;
everyone there felt it.
Viujana 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 Ka plainly
working through His surrendered devotee to such effect.
I met Viujana many times in India, and his sweet and unpretentious
kirtans and dancing in Mayapur and Vndvana were wonderful to be a
part of. But to me, it seemed that Viujana Swami was at his best, and
fully in his element, as a sannys 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
Dmodara for this purpose, and those who heard him sing, dance, and
speak his uniquely attractive praise of Rdh-Dmodara, felt themselves
fortunate and blessed to be bathed in the devotional light of this sincere
and brilliant soul.
Vaiysaki dsa on r r Rdh-Dmodara
Another significantgoal ofthis book is the introduction of the Supreme
Lord and His eternal consort in Their childhood forms of r r Rdh-
Dmodara. The following discussion supports the observation that the
advent and traveling sakrtana pastimes of Rdh-Dmodara were
indirectly, but clearly, predicted in scripture just as the advent and
sakrtana pastimes of r Caitanya Mahprabhu were indirectly, but
clearly, predicted.
The Lord sometimes makes unscheduled visits as part of His
sakrtana ll. 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.

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The internal reasons, antarag vicra, are for His own Divine Purpose.
The external reasons, bahirag vicra, 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 sakrtana movement, and
teaches the process of bhakti-yoga, or devotional service.
Although this appearance is covert, it is still prophesied in rmad-
Bhgavatam:
ka-vara tvika
sgopgstra-pradam
yajai sakrtana-pryair
yajanti hi sumedhasa
In the age of Kali, intelligent persons perform congregational chanting to
worship the incarnation of Godhead who constantly sings the name of
Ka. Although His complexion is not blackish, He is Ka Himself.
He is accompanied by His associates, servants, weapons and confidential
companions. (rmad-Bhgavatam 11.5.32)

Caitanya Mahprabhus advent and ll are also described in the r
Visnu-sahasra-nama, which appears in the Mahabharata:
suvara-varo hemgo
varga candangad
sannysa-kc chama nto
nih-nti-paryaa
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 sannysa order, and He is equipoised and peaceful. He is the highest
abode of peace and devotion, for He silences the impersonalist non-
devotees. (Mahabharata, Dana-dharma-parva, Ch. 189, quoted in SB
11.5.32)

16

Chanting and dancing blissfully throughout the Indian subcontinent,
Lord Caitanya freely distributed the Holy Name of Ka 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 sakrtana 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 ka-prema by making His own prophecy:
pthivte che yata nagardi grma
sarvatra pracra hoibe mora nma
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 Ka and His Holy Namekali-
kle nma-rpe ka-avatra. (Caitanya-caritmta, Adi-lila 17.22) In
Kali-yuga especially, Ka descends as the sound vibration of the mah-
mantra. Both the Holy Name, nma, and the possessor of the Name,
nmi, are one. Both are on the platform of eternal existence, eternal
knowledge, and eternal bliss. This is the Absolute nature of Ka 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 sannysa, 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 Vaiava cryas, the following verse from rmad-
Bhgavatam, wherein the sage Karabhajana discusses the yuga-avatras,
is understood to predict Lord Caitanyas appearance as the Kali-yuga
avatar.

17
tyaktv su-dustyaja-surepsita-rjya-lakm
dharmiha rya-vacas yad agd arayam
my-mga dayitayepsitam anvadhvad
vande mah-purua te cararavindam
O Mah-purua, 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 brhmaas 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 ymasundara. (rmad-Bhgavatam 11.5.34)
SYNONYMS
tyaktvabandoning; su-dustyajamost difficult to give up; sura-
psitaanxiously desired by the demigods; rjya-lakmmthe goddess
of fortune and her opulence; dharmihamost perfectly fixed in
religiousness; rya-vacasaccording to the words of a brhmaa; yat
He who; agtwent; arayamto the forest; my-mgamthe
conditioned soul, who is always searching out illusory enjoyment;
dayitayout of sheer mercy; psitamHis desired object; anvadhvat
running after; vandeI offer my homage; mah-puruaO Lord
Mahprabhu; teto Your; caraa-aravindamlotus feet.
The explanation is as follows: Lord Caitanya married the goddess of
fortune herself, rmati Visnupriya, who is desired by all the demigods
(surepsita) including Lord Brahma. Yet Lord Caitanya left her (tyaktv)
to take sannysa, which is the most difficult renunciation (su-dustyaja).
He always behaves as a perfect Vaiava and is thus most perfectly fixed
on the path of dharma (dharmiha). When He was cursed by the
brhmaa who could not enter the kirtan hall, You will be bereft of all
material happiness, Lord Caitanya understood these words (rya-
vacas) as a benediction and accepted sannysa. He then traveled
through the forests of Jarikhanda, Vndvana, and South India (yad
agd arayam). His mission was to search out and deliver (anvadhvat)

18
the conditioned souls pursuing the allurements of illusion (my-mgam)
and thus, He is the most merciful (dayitay). He is constantly searching
out His most desired object (psitam), Lord Ka, and therefore all
obeisances are offered to the lotus feet of such a great soul.
rla Jva Goswami has shown that this verse also describes the
appearance of Lord Ka. The words surepsita-rjya-lakmm indicate
Mathura, which is described as a reservoir of opulence. Although taking
birth in the opulent city of Mathura, Ka left that city (tyaktv) and
relocated to the village of Vndvana, by the words (rya-vacas) of His
parents, Vasudeva and Devaki. Following their instruction, He relocated
to a forest village (yad agd arayam). The relationship between r
Ka and rmati Rdhr (my-mgam) indicates yogamy in this
context since Rdhr is Kas hldin-akti, His original internal
pleasure potency. Because Ka is Madana-mohana and Rdhr is
Madana-mohana-mohini, therefore mgam means Ka is like a deer
that is controlled by the beautiful Rdhr. r Rdh always performs
pj to bind Ka because She cannot live without Him. Due to
Rdhrs rdhana, or worship, Ka never leaves Vndvana. He
runs through the forests of Vndvana (anvadhvat), playing with His
friends and cows and engaging in amorous pastimes with His most
desired object (psitam), rmati Rdhr.
rla rdhara Swami has explained how this verse also describes the
incarnation of Lord Ramachandra, who gave up (tyaktv) an opulent
kingdom, which is very difficult to renounce (su-dustyaja). Lord Rama
left the kingdom that was desired even by the demigods (surepsita-rjya-
lakmm) to honor the words of His father (rya-vacas) whom He
accepted as a guru, and entered the forest (yad agd arayam), thus
showing His unflinching submission to the path of dharma,
(dharmiha). He wandered throughout the forest (anvadhvat) and
displayed His affection for Sita-dev by chasing the illusory deer (my-
mgam) created by Maricha. The golden deer was especially desired by
Sita-dev (dayitayepsitam).
Accepting all the explanations of this verse, adherents of the
Gauya Vaiava sampradya worship r Caitanya Mahprabhu in His
six-armed form known as a-bhja-mrti. Two arms carry the bow and

19
arrow of r Ramachandra. The next two arms hold the flute of Lord
Ka, and the final two arms carry the waterpot and daa of the
sannys Caitanya Mahprabhu. The a-bhja form, therefore, is
accepted as the siddhnta of this verse.
We may observe that this verse also applies to r r Rdh-
Dmodara and Their pastimes. They gave up living in a temple (tyaktv)
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-rjya-lakmm) for the holy purpose
(dharmiha) of spreading the sakrtana mission. Thus, They fulfilled
the prophesy of Lord Caitanya (rya-vacas) who accepted the role of a
brhmaa sannys. Accordingly, They traveled in the forest of illusion
within the material world (yad agd arayam) out of Their sheer mercy
(dayitay) to deliver the conditioned souls who are chasing after illusory
pleasures (my-mgam). In this way They achieved Their desired
objective (psitam) which was the fulfillment of scripture. For this very
purpose, They traveled here, there, and everywhere (anvadhvat) 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 andim ananta-rpam)
as explained in Brahma-samhita.
rla Prabhupda himself gave the indication to His Holiness
Viujana Swami that Rdh-Dmodara were in the mood of Lord
Caitanya, and thus They traveled on a bus throughout the North
American continent sanctioned by the word of rla Prabhupda (rya-
vacas). Ironically, this fulfills yet another prophesy in scripture:
r-ka-caitanya-prabhu dee dee y
saba-loke nistril jagama-brahma ha
r Caitanya Mahprabhu, however, moves from one country to
another, personally or by His representative. Thus He, as the moving

20
Brahman, delivers all the people of the world. (Caitanya-caritmta,
Antya-lila 5.153)

From the historical evidence introduced in this book it should be
clear that r r Rdh-Dmodara 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 stra 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 Viujana Swami, so that his contribution
to the pioneer preaching of Ka consciousness would not be forgotten
with the passing of rla Prabhupdas 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 Viujanas life, his relationship with his
beloved Deities, r r Rdh-Dmodara, and the history of how the
Rdh-Dmodara party began and ended. I quickly became intrigued by
the mystery of Viujanas disappearance and determined to discover
what had really happened, and why. I have always tried carefully to use
Viujanas own words to express his life, his music, and his preaching.
In 1994, I visited Vndvana, and it was here that His Grace
Jaynanda Prabhu really became a major character in the book. My
esteemed godbrother Mahanidhi Swami had gathered many valuable
interviews on the life of Jaynanda with a view to publish some book in
glorification of this great Vaiava. But, as he remarked to me, he had

21
been away from America for so many years that he really couldnt
project himself into that environment in order to accurately portray the
mood of Jaynanda 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 Kas mercy.
I was already interviewing people about Jaynanda because he had
joined the Rdh-Dmodara party and was equally legendary in
ISKCONs pioneering days. He had also passed from our vision before
rla Prabhupda, 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 dev ds, 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 Viujana
and Jaynanda. 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
Viujana and Jaynanda. 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 Mah
Barta Prabhu, as well as other devotees along the way, which greatly
enhanced my appreciation for Viujana Swami.
I was fortunate to have Servant of the Servant by Tamal Ka

22
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 rla Prabhupda-
llmta by Satsvarpa dsa Goswami and Transcendental Diary by Hari
Sauri dsa. 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 anyones identity even though some have
subsequently fallen from favor.
Of course, I owe a tremendous debt of gratitude to my editors,
Bhogini dev ds, Satyaraja dsa, and Bimala dev ds 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 dsa, Maalevara dsa, and Hari auri dsa 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 r r Rdh-
Dmodara, whom I believe, guided the direction of the book for the
express purpose of glorifying Their devotees Viujana Swami and
Jaynanda Prabhu.
Finally, I must honestly admit that without the support and
assistance of my wife, Ll Majar dev ds, 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

23
glorifying the Vaiavas. My experience was that simply by hearing the
glorification of Viujana Swami and Jaynanda Prabhu, I felt
completely enlivened, and this has kept me in my service throughout.
Secondly, just as Queen Rukmi fell in love with r Ka simply by
hearing about His glories, similarly I fell in love with Viujana and
Jaynanda 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 Vaiavas will be pleased that Viujana
Mahrja, Jaynanda Prabhu, and r r Rdh-Dmodara have been
properly glorified for the pioneering work that made Hare Ka a
household word, and Deity worship acceptable where it was previously
considered idol worship.
Vaiysaki dsa 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
mrti 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 Ka movement in America, r r
Rdh-Dmodara were the first Deities that most people ever saw. This
was because Rdh-Dmodara 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 Ski-gopla displayed special mercy by
walking from Vndvana to South India to bear witness for His devotee.

24
This He did only once, in order to honor a promise made to a young
brhmaa.
Lord Jagannath, by His infinite mercy, comes out of the temple every
year for Ratha-ytr. Those who see Him on this wonderful day serve
Him in diverse ways, including chanting, dancing, or pulling His chariot.
But Rdh-Dmodara 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 Caitanyas sakrtana movement. This was unprecedented in the
history of Gauya Vaishnavismindeed, in all history.
It was no ordinary circumstance that Rdh-Dmodara lived in a
traveling temple. rla Prabhupda had given a special sanction that
these Rdh-Ka Deities could be worshipped like this. They were
thus unique because no other large Rdh-Ka 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:
pthivte che yata nagardi grma
sarvatra pracra hoibe mora nma
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 Rdh-Dmodara 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, Rdh-Dmodara descended in
Their r-mrti forms to join the fun and help us accomplish Their goal.
It is stated that Lord Caitanya is the combined form of Rdh and
Ka. (Caitanya-caritmta, Adi-lila 1.5) In this way, Lord Caitanya, by
His inconceivable potency, came to fulfill His own prophecy.
The readers of Rdh-Dmodara Vilasa relive this sakrtana mood
through the lives of three of Prabhupdas most influential disciples.

25
Jaynanda Prabhu, Viujana Swami, and Tamal Ka Goswami joined
the San Francisco temple within the first year of its opening in the mid
60s. Together they helped establish Lord Caitanyas mission in
California while inaugurating the first traveling sakrtana 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 r r Rdh-Dmodara as
leaders of a sakrtana 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 sakrtana movement while undergoing personal
struggles and triumphs in their endeavor for enlightenment. After
Jaynandas passing away, rla Prabhupda confirmed that he went
back to Godhead. He was considered ISKCONs first saintan average
American who perfected his life.
Rdh-Dmodara Vilasa is, therefore, a sakrtana adventure saga
tracing the history of the fulfillment of an ancient prophecyto bring
the Holy Names of God to every town, village, and city street
throughout the world.
Just as Lord Rmachandra engaged an army of monkeys to liberate
rmati Sitadev, similarly rla Prabhupda recruited an army of the
sons and daughters of the mleccha and yavana countries to fulfill the
prophecy of Lord Caitanya. Attracted by rla Prabhupdas purity and
love for Ka, 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, Prabhupda 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 Rdh-Dmodara Party was the largest traveling sakrtana 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.

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

27
Vndvana, where he had written his rmad-Bhgavatam purports
under Their shelter. Prabhupda told us that he lives eternally at Rdh-
Dmodara temple and has requested that we continually venerate his
rooms there.
Rdh-Dmodara were also the beloved Deities of rla Rupa
Goswami and rla Jva Goswami. These two eminent Acharyas were
dedicated to spreading the mission of Lord Caitanya worldwide. rla
Prabhupda had regularly prayed for the mercy of these Acharyas, whose
life and soul were Rdh-Dmodara.
When Prabhupda 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 r Vndvana and my Lords, r Govinda,
Gopinath, Rdh-Dmodara. By leaving the Rdh-Dmodara temple
in Vndvana, he brought Lord Caitanyas sakrtana mission to the
world and sparked a spiritual revolution through the chanting of Hare
Ka.
In its initial four years, from 1966 to 1970, the Hare Ka movement
was spread primarily by householder couples. Prabhupda would send
them to a city to start a Ka conscious center, usually in a storefront or
a house. The Deities in those centers were always Lord Jagannath mrtis.
If a center didnt have Lord Jagannath mrtis, then devotees worshipped
a picture of Panca Tattva. The first large Rdh-Ka Deities in the
movement were installed in London in December 1969.
Rdh-Dmodara came to America in 1970, in the middle of an
intrigue that Prabhupda called a conspiracy. During this time he
introduced the sannysa-rama in the West. At the same time he
formalized magala-rati at 4:30 every morning, along with Tulas Pj
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 Prabhupda left America to establish temples in
the holy places of Vndvana, Mayapur, and the important cities of
India. While Prabhupda was returning to India, Rdh-Dmodara were
coming to America.
The main theme of our story, therefore, portrays the advent and

28
unparalleled pastimes of Rdh-Dmodara 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 Lords mercy and inspire others to participate, thus
facilitating the conditioned souls exit from the material world.
Ka 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 Dmodara, the
naughty child of Mother Yaod, and in these pastimes He reveals even
more about Himself and His intimate relationship with His devotees.
The Sanskrit word dmodara is actually two words, dma and udara,
which mean rope and belly respectively. The Yaod-Dmodara
pastimes are part of Kas kumra-ll, 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 yogamy, Mother Yaod and Nanda
Mahrja feel that child Ka will come to harm without their tender,
loving care.
When child Ka is bound with rope around His belly by the love of
Mother Yaod, the Lord becomes eternally famous as Dmodara. By
agreeing to be bound by Mother Yaods love, Dmodara 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.
Vaiavas aspiring for this pure devotional mood, cherish the
Dmodara pastimes as exquisitely attractive. The poet Satyavrata Muni
captures this attitude of devotion in his r Dmodarakam, r Hari-
bhakti-vilsa 16.1.19
The super-excellent pastimes of Mother Yaod with child Dmodara
portray the loving mood of vtsalya-rasa. But what is the role of
Dmodara with rmati Rdhr, whose relationship with Ka is in
mdhurya-rasa, the sweet delicacy of conjugal love? What is the

29
significance of Rdh-Dmodara to the Gauya Vaiava Sampradya,
which emphasizes mdhurya-rasa?
The Vraja-gops constantly discuss Kas pastimes amongst
themselves. Since Mother Yaod never wants to forget Kas
activities, she remembers all His pastimes in the form of poetry.
One day when Mother Yaod 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
Ka, and in her own way she composed songs and enjoyed singing to
herself about all those activities. (rmad-Bhgavatam 10.9.1-2)
All the gops love to hear Mother Yaod sing about the glories of
Ka. Rdhr is especially keen to hear Kas pastimes, but She is
particularly attracted to the Dmodara pastime. Charmed by Dmodaras
mood of surrender in agreeing to be bound by Mother Yaods love, r
Rdh longs to have that same exchange with Ka. She desires to
express such intense love for Ka that He will also agree to be bound
by Her love. Appreciating this mood of Mother Yaod to enhance Her
own feelings for Ka, She resolves to experience this same
reciprocation of love. rla Prabhupda states, The position of Mother
Yaod is the greatest. And he adds that, ...Mother Yaod is in the
super-most exalted position, and thus Ka has become completely
subordinate to her. (rmad-Bhgavatam 10.9.20, purport.)
Rdh-Dmodara thus refers to Rdhrs mood of intense
attraction for this pastime between Dmodara and Mother Yaod. In
celebration of this mood of love, She performs Ktyyan vrata in the
month of Kartik to receive the benediction to enter into this intimate
relationship of loving exchange. By performing this vrata, r Rdh is
willing to undergo any austerities so that Ka 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 KA book, the
unmarried gops perform Ktyyan vrata to get Ka as their husband.
They eat only haviynnaa bland kichari prepared by boiling mung

30
dahl and rice together without any spicesto purify the body before
enacting a ritualistic ceremony. After taking bath in the Yamun 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 Ka. (KA, the
Supreme Personality of Godhead, chapter 22)
Jva Goswami has written that rmati Rdhr always performs
austerities simply to bind Ka more and more with Her love. Because
without Ka, She cannot even bear to live. It is due to r Rdhs
rdhana, or worship, that Ka never leaves Vndvana. Gauya
Vaiavas consider Rdhr to be the presiding Deity for the month
of Kartik, which, significantly, is also called Dmodara. rla Rupa
Goswami, in his Sr Utkalika-vallari, proclaims Rdhr as Kartik-dev,
the goddess of Kartik.
The Hari-bhakti-vilsa proclaims, O learned brhmaas! Lord
Dmodara becomes very pleased if during the month of Kartik one
worships a Deity of Rdhika solely for Her pleasure. (Hari-bhakti-vilsa
16.95) For this reason, Vaiavas perform austerities in the month of
Kartik to please r Rdh. They consider Kartik as the month of
Rdh-Dmodara because of the following pastime in the Uttara-khaa
of the Bhaviya Pura.
Once in the auspicious month of Kartik, Ka came late for a
rendezvous with Rdhr in Her kuja. In loving anger, r Rdh
looked at Ka with frowning eyebrows. Using some golden vines,
Rdh then tied a rope around r Kas belly to punish Him for not
showing up as promised. Ka said He was late because Mother Yaod
kept Him home for a festival. Seeing Her mistake, Rdh quickly untied
Her beloved Dmodara. (Rdh Kunda Mahim Mdhur, by Mahanidhi
Swami, page 50)
Rdhrs desire to bind Ka with Her love is fulfilled in this
pastime. Therefore, Vraja Vaiavas worship this Dmodara who is
bound by Rdhrs love. Of course, Ka is already famous as
Dmodara from His childhood. In fact, just as Ka is eternal, so is His
Holy Name. He is always known as Dmodara, although it appears that
His name comes into being as a result of the pastime with Mother

31
Yaod, just as Ka appears to take birth from Devak.
There is another story. In Their childhood forms, Rdh and Ka
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 Rdhrs sari is tied to Kas 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 Vaiavas consider this pastime a ll of
Rdh-Dmodara.
Certainly, in the mood of Rdh-Dmodara, r Ka and rmati
Rdhr display some of Their most mystical pastimes. This is also
evident in Rdh-Dmodaras pastimes with rla Prabhupdas disciples
and grand-disciples, who have embraced the Holy Name to become the
instruments of Rdh-Dmodara for spreading the sakrtana mission
worldwide. Just as we relish the pastimes of Lord Caitanyas direct
associates, future generations of Vaiavas will relish the activities of
rla Prabhupdas direct disciples with Rdh-Dmodara. These
pastimes are important because Ka is never without His devotees.
The devotees and the Lord are interlinked, and they cannot be
separated. Therefore, talks about them are all ka-kath, or topics of
the Lord. (rmad-Bhgavatam 1.7.12, purport) Indeed, only the most
loving devotees, such as Jaynanda and Viujana, 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.
Vaiysaki dsa Adhikari
Finished on Yogini Ekads, June 20, 1998, at the lotus feet
of r r Rdh-Dmodara in Gt-nagar farm.
Prologue Light of the Bhagavat

32
nama o viu-pdya
ka-prehya bh-tale
rmate bhaktivednta-
svmin iti nmine
I offer my respectful obeisances unto His Divine Grace r rmad
A.C. Bhaktivedanta Swami Prabhupda, who is very dear to Lord Ka,
having taken shelter at His lotus feet.
o ajna-timirndhasya
jnjana-alkay
cakur unmlita yena
tasmai r-gurave nama
I offer my respectful obeisances unto His Divine Grace r rmad
A.C. Bhaktivedanta Swami Prabhupda, 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.
mukha karoti vcla
pangu laghayate girim
yat kp tam aha vande
r-guru dna-traam
I offer respectful obeisances unto my spiritual master rla
Prabhupda, the representative of the eternal parampar, who has
delivered the most fallen, and by whose mercy the lame can cross over
mountains and the dumb can speak eloquently.
vch-kalpatarubhya ca
kp-sindhubhya eva ca
patitn pvanebhyo
vaiavebhyo namo nama
I offer respectful obeisances unto all the Vaiava 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.
rdh-dmodarau vande

33
kcana-dehav ujjvalau
gt-nagar-vsau au
sarva-jveu bhaktidau
I offer my respectful obeisances unto r r Rdh-Dmodara, whose
bodily complexions are brilliantly golden. They reside in the devotional
farm community of Gt-nagar, and from there They are bestowing
loving devotion unto all souls.
sr-caitanya-mano-bha
sthpita yena bh-tale
svaya rpa kad mahya
dadti sva-padntikam
When will rla Rupa Goswami Prabhupda, who has established
within this material world the mission to fulfill the desire of Lord
Caitanya, give me shelter under his lotus feet?
r-caitanya-prasdena
tad-rpasya vinirayam
blo pi kurute stra
dv vraja-vilsina
By the mercy of Lord Caitanya Mahprabhu, even a foolish child can
fully describe the real nature of Lord Ka, the enjoyer of the pastimes
of Vraja, according to the vision of the revealed scriptures.

Calcutta September 1, 1896
Its a boy! Bapu, its a boy. Hes so beautiful.
Excitement runs high today in the home of Gour Mohan De. His
wife, Rajani dev, 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 Janmam, the same day that Nanda
Mahrja observed a festival celebrating the birth of Lord Ka.

34
An uncle suggests the name Nandulal, commemorating Nandotsava,
the festival of Nanda Mahrja. 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 Lords lotus feet)
An astrologer calculates the childs horoscope and predicts that he
will one day be a great sdhu who will cross the ocean at the age of
seventy and open 108 temples. The family is delighted by this reading.
Abhays spiritual inclination manifests at an early age. Watching his
father do the daily pj to the family Deity, r r Rdh-Dmodara,
(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 Rdh-Ka Deities. Abhay begins to offer
whatever he eats to his little Rdh-Govinda. Like his father, he also
offers a ghee lamp, and puts his Deities to rest at night.
He is fascinated by Ratha-ytr and longs to visit Puri, so Gour
Mohan helps him organize his own Ratha-ytr 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-ytr festival in major cities worldwide.
Desiring his son to be proficient at performing kirtan, Gour Mohan
purchases a childs mdaga and hires a teacher. Quickly the boy masters
the intricate beats taught by the professional mdaga player.
As he enters manhood, arrangements are made for Abhays marriage.
At College, he becomes sympathetic to Gandhis 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 r
Caitanya Mahprabhu.
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

35
Ultadanga Gauya Math to meet a sadhu, rla Bhaktisiddhnta
Sarasvat hkur. Seeing the two young men dressed in khadi cloth, the
hkur makes a bold proposal. You are educated boys. Why dont you
preach in the foreign countries the spiritual movement started by
Caitanya Mahprabhu 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 Caitanyas message? Abhay responds, his
interest piqued by the bold request. We are a dependent country. First,
let India become independent. How can we spread Indias culture if we
are under British rule?
The message of r Caitanyadeva is never dependent upon who is
ruling, is the hkurs firm reply. It need not wait for a change in
Indian politics. It is far too important. It cannot wait.
rla Bhaktisiddhnta Sarasvat 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.
rla Bhaktisiddhnta continues, There has not been, nor will there
ever be, such benefactors of the highest merit as Mahprabhu 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 hkur concludes,
save and except God consciousness.
rla Prabhupda: I got some impression that, here is a person who
has taken Lord Caitanyas message very seriously. This great

36
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 immediatelynot officially, but in my heart. I was thinking I
had met a very nice saintly person.
Deeply impressed, Abhay now understands that Gandhis
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. Boses
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 rla
Bhaktisiddhnta Sarasvat hkur.
In January 1928, the Kumbha Mela is celebrated at Allahabad. One
day during the festival, Bhakti Pradipa Tirtha Mahrja, a Gauya
Math sannys, walks into the pharmacy. Abhay is excited.
We are new here, Tirtha Mahrja 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
brahmacrs with his skill on the mdaga. They are pleased to hear him
sing bhajans, and he soon begins to lead kirtans. The brahmacrs 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 rla
Bhaktisiddhnta initiated as di Keava dsa.
Dr. O.B.L. Kapoor: I saw him playing on mdaga 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

37
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. Ill take this tonic, but I
wish youd give me the tonic you take, the tonic of Ka prema.
He said, No, I dont have Ka prema, but I do know the formula.
I said, Let me know if its not a secret.
No, its not a secret. The formula is, td api suncena taror iva
sahiun amnin mnadena krtanya sad hari, (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 couldnt 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 Mahrja, and he has resolved to take
up his mission and preach it the whole world over. Although rla
Bhaktisiddhnta 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 Mahrja wants and dedicates his life to the
execution of that desire.
On a warm autumn day in October 1932, Abhay hears that rla
Bhaktisiddhnta is in Vndvana with a large party performing Vraja
Mandala parikram 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 Mahprabhus mission. He has
never forgotten that instruction.
Joining the parikram at Koshi, he listens, rapt with wonder, as rla
Bhaktisiddhnta Sarasvat lectures on the relationship between the jva

38
soul and the Supreme soul, r Ka, 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
Mahrja is coming to him.
On the day of the ceremony, in early 1933, the candidates for
initiation meet their Guru Mahrja. rla Bhaktisiddhnta 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-nma by
accepting the japa-ml. At the same time he is given the sacred thread,
denoting dk, spiritual initiation. Both initiations are offered together
along with the name Abhay Charanaravinda dsa. 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 ghastha businessman, not the full-time
missionary worker.
Of course, one can never know the mind of a Vaiava, nor can one
know a Vaiava 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 Vaiava 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 Mahrja.
By 1934 Abhays 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

39
of opportunities to provide for his wife and children. There he meets
two sannys godbrothers, B.R. rdhara Mahrja and B.S. Goswami
Mahrja. All three consider the meeting auspicious.
Although the sannyss are Abhays seniors, they look to him for help
in opening a local branch of rla Bhaktisiddhnta Sarasvats Gauya
Math. Abhay introduces them to business acquaintances, and they begin
to collect substantial donations. In July 1935, rla Bhaktisiddhnta
arrives to install the Deities for the newly opened Bombay Gauya
Math. Goswami Mahrja is so impressed with Abhays qualities that he
inquires why his ghastha godbrother is living separately when he should
be the president of the Bombay Gauya Math. The hkurs 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 dont have to recommend him. Abhay treasures these
words, meditating deeply on their meaning.
In November 1935, Abhay goes to Rdh Kunda to see his spiritual
master again. rla Bhaktisiddhnta takes this opportunity to speak in
confidence to his ghastha disciple, who is aloof from the Gauya Maths
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 Abhays heart.
A year later, Abhay writes to rla Bhaktisiddhnta 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 Caitanyas 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

40
meeting in 1922. A fortnight later on New Years Day, 1937, he receives
the news of his spiritual masters passing away. Feeling empty and
helpless, he finds solace in that last letter in which he was given his lifes
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 ones spiritual master, everything
unfolds by the arrangement of Ka. Taking up the serious study of
Bhagavad-gt, Abhay is particularly impressed with the commentary by
Vivantha Cakravart hkur. In connection with the verse
vyavasytmik buddhir ekeha kuru-nandana, Vivantha Cakravart
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 Ka. Intelligence is defined as fixed when it is intent
upon my spiritual masters instructions, such as chanting the name of
Ka, remembering His activities, and performing service to His lotus
feet. My spiritual masters instructions are my sdhana and my life,
both in the beginning stages of bhakti as well in bhaktis perfectional
stage. I desire only to follow his instructions, and I accept nothing else
as my lifes work, even in dreams. Whether I am happy or distressed,
whether the material world remains or is destroyed, I dont 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-gt 2.41 by Vivantha Cakravart
hkur
Abhay is so inspired by this insight that he makes it the main tenet of
his lifeit becomes his raison detre.
In 1939, Abhay relocates back to Calcutta. Seeing his determination
and worthy Vaiava qualities, his sannys 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

41
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 Bengals 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 Ka 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 Mahrja. Its forty-four
pages deal mostly with the crisis of war. In the article Congregational
Chanting, Abhay reveals his confidence in Lord Caitanyas 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
religionwherein there is no harm in chanting the Name of the Lord
nor is there any question of quarrelwill continue for years, as we can
know from the pages of authoritative scriptures.
One night he has a powerful dream. rla Bhaktisiddhnta Sarasvat
hkur appears before him, beckoning that he leave home and take
sannysa. 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-gt.
After the war another nightmare hits India. Gandhis independence
movement, with its goal to unite Indias 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

42
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 sides religion.
rla Prabhupda: 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, Abhays 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-gt 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 rla Bhaktisiddhnta. His heart is burning with desire to
satisfy his spiritual master and execute his final instruction to preach
the mission of Caitanya Mahprabhu.
At the age of fifty-seven, he journeys to Jhansi and establishes the
League of Devotees in 1953. He goes out on sakrtana every day,
enthusiastically chanting the mah-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. Keava Mahrja, to whom he donates the Deity of
Lord Caitanya that he had originally hoped to install in Jhansi. Keava
Mahrja requests Abhay to become the editor for the Gauya Patrika
journal. After a few issues, Abhay receives another invitation from B.S.

43
Goswami Mahrja 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 Gauya Math. He contemplates how
he alone might be able to fulfill rla Bhaktisiddhntas 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 Ka
maintains all living beings, what to speak of those who render service to
Him.
After the hectic pace of the city, moving to Vndvana 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 vnaprastha, wearing white and carrying an umbrella and
a begging bowl, he goes from door to door performing mdhukar.
For two years he makes Vndvana 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
sakrtana movement. But every attempt, every opportunity, every idea
simply dries up like a mirage. Seeing it all as Kas 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?

44
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 sannysa. 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 sannysa and consults Keava Mahrja in Mathura.
On the morning of September 17, 1959, Keava Mahrja bestows
tridaa-sannysa upon A.C. Bhaktivedanta. Now, at 63, he becomes
Tridandi Goswami A.C. Bhaktivedanta Swami Mahrja on the same
day that Vishvarupa, Lord Caitanyas elder brother, accepted sannysa
five hundred years prior. The order of his Guru Mahrja, coming
through the dreams, is being fulfilled.
But upon returning to Vndvana as a sannys, 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 rmad-Bhgavatam.
Suddenly the fortunes of the new sannys change. First, he is offered
two rooms at the historic Rdh-Dmodara temple, founded by rla Jva
Goswami four centuries earlier. Although the rooms are in disrepair and
without electricity, he accepts the shelter of r r Rdh-Dmodara.
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 Ka 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.

45
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-gt using
the new scientific concept of anti-matter. He gives fresh translations to
the Gt verses, substituting the terms anti-material particle and anti-
material world for the soul and the spiritual world, respectively. He
hopes to attract the publics 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 Goswamis
great work Bhakti-rasmta-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 Vndvana, 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 Rdh-Dmodara temple are
finally repaired, and in July 1962 he moves downstairs. Sitting in his
kitchen, he can see Rupa Goswamis samdhi through a small window.
Everyday he circumambulates the temple, offering daavat-prama at
the samdhis of Rupa and Jva 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 Goswamis samdhi.
These rooms are situated in Seva Kunj where Ka and the gops

46
enjoy eternal pastimes. Prabhupda experiences the highest ecstasy in
his intimate service to Rdh and Ka. He is fully in the spiritual
world because Seva Kunj is a replica of Goloka Vndvana, the place
where Rdh and Ka enjoy Their sweetest intimacy. Vndvana is
fully arranged for the satisfaction of Rdh and Ka, and because
Prabhupda is a part of that satisfaction, he also enjoys it. As he
continues translating rmad-Bhgavatam verse by verse, he prays to r
r Rdh-Dmodara for spiritual strength to fulfill the desire of his
Guru Mahrja.
Lord Caitanya had ordered every Indian to spread the message of
Ka to every town and village of the world. (Caitanya-caritmta, 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:
pthivte che yata nagardi grma
sarvatra pracra hoibe mora nma
In every town and village around the world My name will be
propagated. (Caitanya-bhagavat, Antya Lila 4.126)
For the last several generations, Vaiavas often wondered how the
teachings of Lord Caitanya could be accepted by the mleccha and yavana
population. In 1885, rla Bhaktivinoda hkur predicted that the
person who will fulfill this prophecy would soon appear on the planet.
rla Bhaktisiddhnta Sarasvat hkur sent sannyss to Europe in
1932, but they returned, saying it was not possible for Westerners to
adopt the strict principles of santana-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 Rdh-Dmodara temple he enters the
eternal realm of the Lord and His intimate devotees, strongly feeling the
link of Rdh-Dmodara, Rupa Goswami, Jva Goswami, and the
sakrtana mission. One evening Rupa Goswami appears to him in a
vision and bestows a blessing for his success in fulfilling the desire of
rla Bhaktisiddhnta Sarasvat hkur. Day and night he continues
translating rmad-Bhgavatam convinced that Lord Caitanyas

47
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 rmad-
Bhgavatam, 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. Ka 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 Kas 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 rmad-
Bhgavatam translations, his purpose is to replace Western materialistic
civilization with the spiritual culture of Goloka Vndvana.
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
Gods 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

48
kali-klera dharma ka-nma-sakrtana
ka-akti vin nahe tra pravartana
The fundamental religious system in the age of Kali is the chanting of
the Holy Name of Ka. Unless empowered by Ka, one cannot
propagate the sakrtana movement.
Caitanya-caritmta 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 dont 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
park from South East 39
th
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 Pupa-abhieka
(A ceremony of bathing the Deities with flower petals) Festival,
celebrated since 1971 by the local branch of the International Society for
Ka 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.

49
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 Ka Hare Ka, Ka
Ka 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 mah-mantra pierces the soul of everyone present: Hare
Ka, Hare Ka, Ka Ka, 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 r r Rdh-Dmodara, who appear like precious jewels
within Their flower setting. A devotee stands to the right fanning Them
with a cmara 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 Rdh-Dmodara presiding from Their rose altar, the

50
mood is Vaikuha on earth.
rmad-Bhgavatam explains that Lord r Ka, 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. r r Rdh-Dmodara are
directly the Supreme Personality of Godhead and His eternal consort in
Their Deity forms, along with Their devotees, who are directly the
Lords entourage and, therefore, also non-different from the Lord. As
stated in rmad-Bhgavatam, r Caitanya Mahprabhu has
inaugurated the Hare Ka movement, which is not different from
Ka, the Supreme Personality of Godhead. If one associates with this
movement, he directly associates with the Supreme Personality of
Godhead. (rmad-Bhgavatam 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; o namo bhagavate vsudevya... over and over until...Rdh-
Dmodara 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, shaven-
headed monk with a deep golden tan. Although dressed in the saffron
garments of a sannys, he is very handsome. His voice beckons the ear.
If some of you havent heard this type of meditation before, its
called mantra meditation. The word mana means mind and tra means
to free. So the songs were 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. Thats
what the name Hare means. Hare means the reservoir of pleasure.
Ka means all attractive, and Rama means the enjoyer. So these

51
three words Hare, Ka, and Rama, are put into this formula: Hare
Ka Hare Ka, Ka Ka 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, rejectingthis 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 Ka!
The audience appreciates the young mans 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 were going to chant some more songs along with Hare Ka,
and then therell be a lecture on this science of yoga, and a lecture about
this festivalwhat were celebrating here today with this little castle
were building out of flowers. And then after that well serve a beautiful
vegetarian feast.
He begins chanting anew, govinda jaya, jaya, gopla jaya, jaya He
completes the song again with o namo bhagavate vsudevya 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 hes not just talking about spiritual life; he is actually
there. He ends the talk on a personal note.
My name is Viujana Swami. Ive been in this movement for about

52
seven years now. Were traveling around the country in a big
Greyhound bus. Its parked right over there, in fact.
With a wave of his arm he directs everyones attention to a large blue
and chrome bus parked over to the side by the trees. Hare Ka 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 countryand it unfolds a festival just like
the one were having today. Its not an ordinary bus. It feels like a
gigantic transcendental fish that kind of swims around in this material
world. Its on its way out, and were 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 feastnot 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 soulssinging the
glories of the Absolute, dancing in ecstasy, and feasting on beautiful
food first offered with love to the Absolute. Thats 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.
Mahpura: 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, Viujana Mahrja was on
stage leading a wonderful kirtan with his bhajan group.
Sometimes Mahrja would stop singing and speak about Rdh and
Ka. I didnt fully understand it at the time, but it sounded so
attractive. He described that Rdh and Ka were seated in a
golden lotus boat and They were surrounded by their intimate loving

53
devotees. It sounded so beautiful.
I was walking by the bus after the kirtans when a devotee approached
me. Dont you want to go into the bus and see Viujana
Mahrja? Actually, I didnt know what that meant, but I knew he
must be an important person. So I walked in with a happy smile on
my face.
Viujana Mahrja 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 Ka consciousness. I remember he spoke about
different ramas because he referred to the fact that I had white on
and that was what householders wore. But he emphasized that
everyone should serve Ka.


How is it that Rdh-Dmodara 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 Rdh-
Dmodara 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 Ka as revealed in the Bhagavad-gt and
rmad-Bhgavatam.
Lord Caitanyas sakrtana 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, meat-
eating, intoxication, and gambling, when the entire population is
addicted to these vices?
rla Prabhupda, with the vision of an empowered incarnation,
accepted the responsibility to sustain and expand the Lords mission just
as the predecessor Acharyas had done. He handed over the sakrtana

54
mission to the young men and women of America and entrusted it to
their care. To fully understand how this miracle was accomplished, lets
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 couldnt 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 Vaiava sannys steps onto American soil. Its a
small step for a sannys but a giant leap for mankind. With this step he
inaugurates the beginning of the worldwide Hare Ka 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 r Ka as the

55
Supreme Personality of Godhead. He is the chosen one, empowered by
Ka 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. rla Prabhupda 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. Prabhupda regrets our useless dependence on technology.
A quarter million American youths are now fighting in Southeast Asia.
American troops have advanced technology, but its 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 Vaiava 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 theyre allowed to be free,
How many times must a man turn his head, pretending he just doesnt
see,
How many times must a cannonball fire, before its 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 doesnt know who is
behind the wind nor how to fulfill the goal of life. Words without deeds

56
remain only words.
March, 1966
On Sunday, March 6, Prabhupda 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. r
Caitanya Mahprabhu 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 Prabhupda
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-gt 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 Millbrookhow to discover God through LSD.
Alternatively, you can attend a lecture on Bhagavad-gt 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, Prabhupda is there to catch them and provide shelter.
He teaches the frustrated, confused youth of America how to attain
spiritual consciousness by chanting Hare Ka, eating prasdam and
rendering devotional service.

57
They preach to the same crowd, but Prabhupdas integrity and
purity attracts the people who reject hypocrisy. The cream of Americas
youth joins his movement. Allen Ginsberg, the poet laureate of the beat
generation, is favorable to both camps. He likes rla Prabhupda and
chants Hare Ka 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, rla Prabhupda incorporates the
International Society for Ka Consciousness. He depends only on his
Guru Mahrja 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
Janmam is observed at the storefront. For the first time in
America, the traditional Vaiava initiation into the eternal disciplic
succession, complete with Vedic fire sacrifice, is given to eleven new
aspirants. Hayagrva, Umpati, Ryarma, Mukunda and Jnak will play
major roles in these early days.
The next day is the appearance day of rla Prabhupda. He is 70. In
the morning he requests Mukunda and Jnak to marry.

58
Jnaks sister comes from Oregon to help prepare for the wedding.
Its one more unique happeningan American couple is married by a
sannys according to Vaiava rites.
A second round of initiations is held two weeks later on Rdham.
It is another festive occasion. Four others are initiated into the eternal
disciplic succession. They are Satsvarpa, Krtannanda, Acyutananda,
and Brahmnanda, a huge fellow with an equally huge appetite.
rla Prabhupda is now ready to introduce sakrtana 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
Prabhupda is far more successful when he brings his sakrtana 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 kartls. rla Prabhupda 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
initiatesRupanuga, Gargamuni, Dmodara, and a young artist,
Jadur. Prabhupda immediately engages her in painting a portrait of
rla Bhaktisiddhnta Sarasvat.
When the weather gets too cold to go to the park, Prabhupda
introduces the Sunday Feast. Within a few weeks the storefront is filled
with hungry guests attracted by the prasdam, 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
sakrtana begins to invade Millbrook.

59
Mohannanda: I had dropped out of school in 1966 at age fourteen. I
had gotten one of Learys 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 Ka attached to a tree just
chanting away in the middle of this entire wilderness with little
kartls. It was the most blissful scene. We began talking and he was
my first introduction to Ka consciousness. Eventually we had
pictures of Ka everywhere and we were chanting in a little teepee
temple with kartls that Paramananda had brought up.
Now that he has a few assistants, Prabhupda wants to revive Back to
Godhead. Brahmnandas younger brother, Gargamuni, locates two small
mimeograph machines that Prabhupda agrees to purchase. The first
issue is soon ready to print, with Hayagrva, the college English teacher,
and Ryarma, the professional writer, as co-editors. One hundred
copies of the twenty-eight page magazine are run off in the storefront.
Prabhupda instructs them to produce it monthly. Work sincerely and
make it as big as Time magazine, he requests Hayagrva. Brahmnanda
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.
Prabhupda is immediately interested. Yes, we must record. If it will
help us distribute the chanting of Hare Ka, 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
Prabhupdas interest is piqued and he requests to play the drum. The
visitor obviously wants to play it himself, so Brahmnanda approaches
him.
Swamiji wants to play the drum. Seeing the size of Brahmnanda,
the hippie relents.

60
Brahmnanda: 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 Prabhupda asks to borrow the drum for tomorrows
recording session.
Its a cold winter evening as Prabhupda and fifteen devotees get into
Rupanugas 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 Ka Chanters, says Hayagrva in a joking mood. The
session goes smoothly. The producer is excited. Its an authentic sound.
It might even sell.
Now you have made your best record, Prabhupda tells the
producer as they leave the studio. The album, Ka Consciousness by
A.C. Bhaktivedanta Swami on the Happening label, will influence many
people, including the Beatles. It is the bhat-mdaga (The great
mdagaa phrase coined by rla Bhaktisiddhnta Sarasvat hkur
for the printing press) for the psychedelic age.
In the five months since registering ISKCON rla Prabhupda has
initiated 20 disciples, published three issues of Back to Godhead
magazine, published four essays (Ka the Reservoir of Pleasure, Who is
Crazy?, The Peace Formula, and Introduction to Gitopanisad), recorded
an album, introduced street sakrtana, introduced the Sunday Love
Feast, performed a Vedic wedding, and finished his translation and
commentary of Bhagavad-gt As It Is.
ISKCON is only one little storefront, yet Prabhupda is confident
that the mission of his Guru Mahrja will be successful.
New York January, 1967

61
Mukunda and Jnak had left for the West Coast right after their
marriage. Now, early in the new year, Prabhupda 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 rla Prabhupda and the chanting of
Hare Ka 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, Prabhupda announces his intention to fly out to
San Francisco. This will be his first trip on an airplane.
San Francisco January 16, 1967
rla Prabhupda follows the disembarking passengers from the
terminal gate into the arrivals lounge. He enters to the sound of Hare
Ka 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-the-
shoulder peasant blouses. Many wear small wire-rimmed sunglasses in
various colors and shapes. Everybody has long flowing hair.
Prabhupda smiles broadly, astonished to see so many people with the
Holy Name on their lips. They are greeting him with kirtan and he
hasnt even said a word! As soon as they see the Swami, everyone bows
down, feeling confident its 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.

62
While waiting for his bags, rla Prabhupda 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. Prabhupda dances
in ecstasy and the beautiful people chant and dance with him. To the
startled travelers at the airport, the whole phantasmagoria of Haight-
Ashbury 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,
Prabhupda 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,
Prabhupda chats with Mukunda and Allen. He is pleased to see Lord
Caitanyas prophecy already manifesting in this West Coast city. He
especially values Mukundas help in spreading the Hare Ka 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 sannyss sent to London
in 1932 by rla Bhaktisiddhnta Sarasvat 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 Ka 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: Rdh Ka 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, Prabhupda begins kirtan.
After a short talk encouraging everyone to take up Ka
consciousness, he is escorted to an apartment next door, followed by
reporters from San Franciscos 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

63
property as though it were ones 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 Swamis 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
Prabhupdas 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 Ginsburgs help, Mukunda
has done a wonderful propaganda job.
The rest of San Francisco doesnt give it a second thought, however,
except for a young man leafing through the evening paper. Hes
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
didnt like the job and soon resigned, having no interest in joining the
rat race of corporate life. Instead, he took to driving a cabeven though
he had an engineering degreeto gain a little independence and time to
think about his life.
Occasionally a passenger will ask, Why dont you get a better paying
job? Youre an educated man. You could do far better than drive a cab.
Oh, well, I just dont 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

64
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, whats wrong? What are you doing? What are you looking
for?
Wheres 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 couldnt get too involved in sports because he suffered from
asthma. He had tried desperately to join the football team but just
couldnt 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, Well wait with you until
your friends come to meet you. They waited a long time but nobody
came. Finally Jim suggested, Ill tell you what, you come home with us.
You have the telephone number of the people who are supposed to meet
you, so well call them from my house. Im not going to leave you here
alone. They bundled up the young man and took him home.

65
At Ohio State, he initially joined a fraternity, but it was too wild. He
couldnt 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 Jims 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 hes 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? Im miserable. Life
has no purpose, no meaning. I need something else in my life. He cant
understand what is wrong, why he cant enjoy life as other people do.
He gazes intently at the Swamis photograph in the newspaper. It
brings to mind the face of a very ancient personalitya wise man. The
Swami will be giving lectures on the science of God, the article states.
Pondering the significance of the Swamis arrival he puts the paper aside
and scoops another helping of ice cream into his bowl.
Jmbavn: 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. Jaynanda felt like a misfit
in the material world. He was a devotee and he was living with non-
devotees. He didnt know what the problem was, but he knew he
wasnt 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 pleasureto have his

66
fancy ice cream sundaes.
Finishing up his ice cream, he makes a promise to attend the Swamis
lecture on Frederick Street. Hes 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. Hed wear a suit and tie sometimes, always neat and
smartquite a contrast from everyone else.
He is instantly impressed at this first meeting with the Swami and
purchases the three-volume set of rmad-Bhgavatam. Prabhupda
autographs them: To rman 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
rla Prabhupda the embodiment of the Bhgavatam verses. He has
another deep realization that this saintly person is actually the living
truth, the personified Bhgavatam, to whom he should surrender and
dedicate the rest of his life.
Mantra-Rock Dance January 29, 1967
Hayagrva and Krtannanda arrive from New York for the Mantra-

67
Rock concert. They dont 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.
Prabhupda sees it as an opportunity to spread the Hare Ka
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 oclock 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 amoeba-
like 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 musicoften
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 Warhols Gymnasium in Manhattan, the Avalons
aim is to immerse everybody in sound and sight. When the spell takes
hold, dancers drift into private reveries, devsing 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

68
sits on the floor, lost in their own hallucination.
At nine-thirty Prabhupda leaves the temple accompanied by
Krtannanda 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. Prabhupda floats by, his head held high, as the
crowd applauds and cheers. The light show flashes pictures of Ka and
His pastimes around the walls.
Jagat-purua: 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 Prabhupda 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 Prabhupda 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 mah-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 Ka all evening. It was absolutely
greatan open thing. It was the height of the Haight-Ashbury
spiritual enthusiasm. It was the first time that there had been a music

69
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 Ka, Prabhupda
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 Ka above
all, as recommended by rla Rupa Goswami:
The Holy Name of Lord Ka 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 cala.
The Holy Name of Ka is the controller of the opulence of
liberation, and it is identical with Ka. Simply by touching the Holy
Name with ones tongue, immediate effects are produced. Chanting
the Holy Name does not depend on initiation, pious activities or the
puracary regulative principles generally observed before initiation.
The Holy Name does not wait for all these activities. It is self-
sufficient.
Padyavali (29) by Rupa Goswami, quoted in Caitanya-
caritmta Madhya 15.110
As the intensity of the kirtan increases, Prabhupda takes over the
lead from Ginsburg, his voice resounding over the huge sound system.
He begins perspiring heavily as the tempo picks up. Krtannanda tries
to stop the kirtan, insisting that Swamiji is too old for this. But
Prabhupda 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-purua: Allen Ginsberg started chanting first, but then at some
point Prabhupda 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,

70
dancing, and playing along. It seemed like a miracle. I felt like I was
witnessing a miracle.
Gurudsa: 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 Ka 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. Prabhupdas voice booms out over the hum of
amplifiers, jaya o viupda paramahasa parivrjakcrya aottara-
ata r rmad bhaktisiddhnta sarasvat gosvm mahrja prabhupda ki
jaya! All glories to the assembled devotees.
Allen announces the next band, the Grateful Dead. rla Prabhupda
slips offstage weaving his way through the heavy smoke and appreciative
crowd, down the stairs and into the street, escorted by Krtannanda
and Ranchor.
This is no place for a brahmacr, he chuckles.
The Avalon program is like a nma-krtana-yaja, western style.
Many interested people start coming to the classes. The temple becomes
a landmark in the Haight. Prabhupda writes the devotees in New York:
Our yesterdays 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 Prabhupdas San Francisco students are couples. He begins
to give initiation and many new Vaiavas are created. He also marries
the couples, like Mlat and ymasundara, who know most of the bands
and helped organize the Mantra-Rock Dance with Mukunda. Other
initiated and married couples are Yamun and Gurudsa, Govinda ds
and Gaurasundara, Nandar and Daynanda, Ka dev and Subala.

71
Harar dev, Haridsa, Upendra, and Jaynanda, the cabbie, also
accept initiation.
In his enthusiasm after initiation, Jaynanda misunderstands the first
instruction of his Guru Mahrja. 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 cant 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 theres
something wrong with him. Why cant 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 hes chanting twice as many as the other
devotees.
Several weeks pass before he finally understands the meaning of one
round and that he neednt chant thirty-two. Its 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.
Jaynanda is different than the other devotees. Because hes 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. Prabhupda is very pleased with
Jaynandas serious mood, and sometimes invites him up for prasdam.
rla Prabhupda would cook prasda and serve me, he would recall.
He didnt say anythinghe just kept feeding me, and I kept eating.
When asked how he got involved with the movement, he liked to say, I
wasnt much of a religionist, but I was attracted to rla Prabhupda. I
knew he didnt want to cheat me, so I wanted to work for him.
Gurudsa: Jaynanda and I grew up together in the movement. He

72
was just the most unassuming, real, humble personage that youd
want to meet. He didnt 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
hed say Yes, and start describing the houses on the street. He had a
phenomenal memory of the streets of San Francisco.
Mukunda: He wasnt always there because he would drive a taxi.
With the money hed look after everyone; clothe them and feed them.
He used to talk about how he had the BTGs in the front seat and how
hed preach to people while driving around town. I remember he said
he used to drink. Whenever wed talk about, it hed say it was the most
miserable thing that he ever went throughjust his whole life up to
that point. One of his schoolmates told me that he borrowed his
grandmothers car one time, took a corner too fast and rolled it.
rla Prabhupda is very popular amongst the Bay Area crowd, and
Jaynanda 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 Prabhupda and the devotees
for over an hour. The student newspaper describes the event as an
ancient trance dance.
Theres a new dance about to sweep the country, the article reads.
Its called The Swami. When Jaynanda shows him the article,
Prabhupda 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.
Prabhupda is satisfied that the youth of America is accepting the mah-
mantra. When a mdaga arrives from India, he is optimistic that this
will enhance the kirtan and increase the crowds.
Mukunda: When he played the clay mdaga 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

73
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.
Prasdam 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. Mlat does the shopping,
persuading merchants to donate to the cause of feeding hippies. The
cooks prepare full prasdam 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 Mlat in a
very unique way.
Mlat dev ds: 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 ymasundara 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, Prabhupda gets down and pays his obeisances. They are

74
astounded.
Where did you get this? Who has brought?
Mlat.
Bring her. They hurry out to tell Mlat that Swamiji wants to see
her immediately.
Are there any more? Prabhupda 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 ymasundara, Can you carve? He indicates a three
foot size. ymasundara confirms that he can carve. Actually he is a
wood sculptor. Prabhupda tells the whole story of Lord Jagannath and
the Ratha-ytr festival held annually in Puri.
Mlat returns to the shop for the other two figures. Prabhupda had
wanted to introduce Deity worship, and now Lord Jagannath makes His
own appearance to speed up the process. Lord Jagannaths advent is
undoubtedly an auspicious omen. Prabhupda had come to the West to
introduce Lord Caitanyas 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.
Mlat dev ds: He told us the story of the log floating up from the
ocean, so ymasundara 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 wasnt 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

75
Himself and make Himself apparent to rla Prabhupdas vision.
Prabhupda brought Him in a larger manifestation, of course.
Under rla Prabhupdas guidance, ymasundara 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
Prabhupda comes in to inspect the work one day, he notices the
cigarette pack on top of Lord Jagannath. He compliments ymasundara
on how nicely the work is coming along without making a comment
about the cigarettes. After a brief visit, Mlat escorts him to the door.
Prabhupda motions to the cigarette pack and quietly mentions, Such a
small thing that is separating us from Ka.
A week later a letter arrives from India with news about Rdh-
Dmodara. Sadly, the standard of sev at Rdh-Dmodara Temple has
deteriorated to alarming proportions. Although far from the holy land of
the Six Goswamis, Prabhupda is always thinking of Rdh-Dmodara
where he spent so much time preparing for his preaching abroad. He
always considered his Rdh-Dmodara rooms as the hub of the wheel
of the spiritual universe. (Vrindaban Days by Hayagriva Swami, page
57) Deeply concerned, Prabhupda urges his friend to immediately go
to Vndvana and make things alright.
Please try to save the temple of Jva Goswami because in very near
future many people from all parts of the world will come to see the
temple and Samadhi of Jva Goswami and Rupa Goswami. As you are
going to restore order in the temple I am always with you because rla
Jva Goswamis temple is my heart and soulIf Rdh Dmodara
desires, many Americans will go to see the holy place of Jva Goswami
in the very near future.
Letter to Nripen Babu, March 18, 1967
This bold prediction concerning Rdh-Dmodara will soon come to
pass. Rdh-Dmodaras desire to honor the word of Their pure devotee
is so strong that They will soon travel to America Themselves to help
Prabhupda fulfill the mission of Lord Caitanya.
March 26, 1967

76
On the morning of the appearance day of r Caitanya, Jaynanda
gathers with the devotees in the storefront. Prabhupda 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.
Gurudsa: I remember Jaynanda and I looked at one another and
non-verbally communicated, Lets 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 Prabhupda was living now. It had parquet floors and a piano,
with nice sun in the back. Prabhupda was living in the back room.
We went to his house and stood in front of the window on the street
and chanted loudly. Prabhupda 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 didnt
know that was the Indian way of saying come here. We thought he
was saying go away. We were dejected. We didnt 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.
Prabhupda wants you to come in. So we all went up to
Prabhupdas 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. Thats
how street sakrtana began in San Francisco.
When rla Prabhupda 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. Hayagrva reads the short sketch on the life of Lord
Caitanya from the Bhgavatam 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 Prabhupda asks the devotees to come before
the Deities to offer a candle while he leads kirtan. Everyone rises to

77
dance, swaying back and forth to the rhythm of the kirtan, arms
stretching out as they chant in surrender to the festive mood. Hayagrva
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, Prabhupda explains that this ceremony is
called rati. 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 ravaa and krtana, hearing and chanting,
but now at the installation of Lord Jagannath, arcana, Deity worship,
is being introduced as a simple rati ceremony.
The feast is ready, and everybody sits down in rows to honor
prasdam. 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 prasdam, as the guests cant
get enough. Midway through the feast rla Prabhupda leans over to
the microphone and introduces a new mantra, jaganntha svm nayana
pathagm bhavatu me. He has Hayagrva 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 abara, 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 Prabhupda 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.
Jaynanda heeds every word that Prabhupda speaks, accepting
everything at face value as the Absolute Truth. He is convinced that

78
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
cant 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 rla Prabhupda looks out his window, he sees a flatbed
truck moving along the road. Like that, he says to Gurudsa and
ymasundara, 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-ytr. Taking some paper, he begins to sketch a
canopy decorated with flags and flower garlands. He calls ymasundara
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 Youre 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

79
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. Prabhupda is
invited to represent the Hare Kas.
Gaurahari: I represented the Diggers with another fellow. Prabhupda
didnt speak; Hayagrva 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 Prabhupda 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 rla Prabhupda 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. Thats 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, rla Prabhupda notices
some of the residents on the clothes optional farm busy gardening. Lou

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explains that some of the members also live in the forest, in the hollows
of giant redwood trees.
After a brief rest Prabhupda 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. Prabhupda picks up his kartls 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
Prabhupda 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
Prabhupda. There were no dhotis then and some of them wore
beards.
The kirtan has a big impact on the commune members. To rla
Prabhupda these people are living like monkeys, so he gives a short talk
on markaa-vairgya. 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, Ka, and to serve Him. The best method to
attain this spiritual consciousness is to constantly chant the Hare Ka
mah-mantra. In this way one becomes transcendentally situated and
realizes his self as spirit soul, beyond the designations of the body.
Prabhupda looks at them very gravely, and they feel he is looking
right into their hearts.
Madhudvia: Some people had clothes on, some people didnt. Some
were dancing around. But Swamiji wasnt 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 Ka conscious. Everybody

81
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 Prabhupda that day. From that
point, on the whole farm, people were chanting. They werent
chanting before that. I didnt join right away, but I started chanting a
little bit. Thats when I became a vegetarian.
It is a historic irony that Prabhupda transplants an ancient,
orthodox, demanding religious system in the heart of hippiedom, where
do-your-own-thing is the raison d tre. That Jaynanda becomes the
older brother and role model for hippies plunging into the ISKCON
experiment is another irony. The Hare Ka mantra closes the gap
between generations.
A few days later Prabhupda 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 Ka 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 prasdam 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. Jaynanda
keeps everyone enlivened by his sincerity and tireless enthusiasm. On
Prabhupdas request they are planning a Ratha-ytr festival. They
carry on the programs he has introduced and seek out new places to
chant, like Fishermans Wharf and Union Square.
Happily engaged in the service of Lord Jagannath, the San Francisco
devotees hear the news of Prabhupdas festive return to New York. The
reports come daily as Hayagrva and Krtannanda are always on the
phone. They hear about a Cosmic Love-In at an East Village theater
that Prabhupda 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 hes not meeting with the same success since the police

82
paid him a visit.
Mohannanda: We were all arrested and Millbrook folded. One day I
was in New York walking by the temple and Ryarma was lecturing.
I really felt, and could understand, how this person was a jva soul
and his body was like a puppet. For me it was the beginning of aha
brahmsmi. I could see that the jva soul was operating his body.
Brahmnanda 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.
Prabhupda 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, Prabhupda teaches
the devotees a new prayer.
Jadur dev ds: 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 Ka that my spiritual master has
not yet completed his work, so please let him finish.
On May 25 Krtannanda calls Hayagrva from Beth Israel Hospital.
Prabhupda 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. Jaynanda is particularly
distressed. He cant understand why rla Prabhupda has to undergo
such difficulty. After all, he is the pure servant of Ka, and has only
come to America as an act of mercy to uplift the fallen mass of disturbed

83
youth.
Everyone gathers together to summon up a mass consciousness by
chanting, to request the help of Ka to give Prabhupda 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 Ka.
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, ri rma jaya rma jaya
jaya rma, and sends that off too.
On June 5 Prabhupda writes a reply from the hospital.
I am so much obliged to you for your prayers to Ka to save my life.
Due to your sincere and ardent prayer, Ka 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
Ka.
Letter to Ka 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. Prabhupda thanks the devotees for the
bhajan recording and promises to return as soon as I get a little strength
for traveling. He also allays Jaynandas concern why his spiritual
master has to suffer heavy illness when his mission is only for the service

84
of God.
Also inform Jaynanda 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
disruptedyou should go on with your work with enthusiasm, and
everything will be solved. We are on the sound footing of Ka
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 Hayagrva gets a call that Swamiji
has been kidnapped from the hospital by Brahmnanda 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 prasdam again. Gaurasundara
and Govinda ds 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, Prabhupda returns
to San Francisco. The devotees are ecstatic and hurriedly finalize
preparations for Ratha-ytr. He is greeted warmly at the airport with
flowers and kirtan, but is surprised when Jaynanda throws his arms
around him, giving him a big hug, Jaya Swamiji! Excitedly, Jaynanda
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 Prabhupda explains to Jaynanda 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 Jnak 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
Jadurs paintings. A piano sits over against one side. After looking

85
over the house, Prabhupda smiles. Everyone agrees that only
Krtannanda and Upendra will stay to serve Swamiji.
Throughout Haight-Ashbury the talk is about a parade the Hare
Kas are organizing. ymasundara convinces the Diggers to donate a
yellow Hertz rental truck, which Jaynanda 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-ytr parade. The ladies are busy cooking thousands of
chapatis for prasdam distribution, while other devotees blow up
hundreds of Hare Ka Ratha-ytr" balloons to release during the
procession. When its time to decorate the truck, Jaynanda recruits
volunteers and installs the sound system himself. Seemingly tireless, his
enthusiasm lights a spark in everyone else.
Gurudsa: He was very steady. Hed fix something and he wasnt
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-ytr.
July 9, 1967
Today is Ratha-ytr 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. Yamun 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.

86
The parade begins at the corner of Haight and Lyon. Jaynanda 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 Prabhupda had instructed them.
Yamun really gets her kirtan going, with Subala leading the devotees in
ecstatic dancing. Jaynanda jumps higher and higher, jubilantly playing
his kartls. 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.
ymasundara is carefully driving the truck. As he navigates a steep
hill, the trucks 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 ymasundara 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
Ka, the drivers rushing around on the freeway are astounded to see
such an unusual sight.
Prabhupda sits in the living room chanting his rounds when he
hears kartls 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
Krtannanda prepares to serve the feast he has cooked.
rla Prabhupda laughs to hear the stories, especially when the truck
refused to go up the hill. He tells them that this is a Lord Jagannath ll
that was also performed at the time of Mahprabhu. The carts would

87
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-ytr has come to
the West, and Lord Jagannath has also brought this pastime.
Right after Ratha-ytr, Prabhupda 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 hes leaving for
India, perhaps never to return. Their concern deepens their affection.
Jaynanda 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 rla Prabhupda instead, as guru-daki,
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. Jaynanda wonders if he will ever see him
again. Before boarding the plane to New York, Prabhupda requests
them to remain Ka 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
Krtannanda. In Prabhupdas 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 r
Rupa Goswami, r Sanatana Goswami, r Raghuntha Bhatta
Goswami, r Raghuntha dsa Goswami, r Jva Goswami, and r

88
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 gops and are engaged in the
transcendental loving service of Rdh and Ka.
Sad-goswamy-astaka of rnivs crya, verse 2
Seva Kunj, Vndvana 1535
All the followers of Lord Caitanya are glorious, but the Six Goswamis
of Vndvana are especially acclaimed for their sublime literature that
substantiates the conclusions of the super excellence of prema-bhakti in
the mood of the Vraja gops. They also uncover the lost sites of Lord
Kas pastimes and establish beautiful temples for His glorification.
rla Jva Goswami, the nephew of Rupa and Sanatana, is the last of
the six to arrive in Vndvana. At an early age he is attracted to the
ascetic life of renunciation. When his mother passes away in 1535, Jva
leaves home to join his uncles in Seva Kunj.
Seva Kunj is the most sacred spot in Vndvana, being the site of the
rsa-ll, where r r Rdh-ymasundara eternally enjoy ecstatic
loving pastimes. Taking shelter of Rupa Goswami, Jva renders menial
service and helps him prepare manuscripts. He will become r Rupas
foremost disciple.
The Goswamis soon begin to install Deities for worship. In 1542, two
of the most important Deities of Vndvana make Their appearance.
First, the self-manifested Deity, r Rdh-raman, appears to Gopal
Bhatta Goswami out of a lagrma-il that he had obtained from the
Gandaki River. Then, during the month of Kartik, Rupa Goswami
presents Jva with a beautiful Deity carved by his own hand from a piece
of black marble from the Vindhya Hills. He is Lord Dmodara, the ia-
deva of Jva Goswami.
Since the Six Goswamis are eternally liberated souls, we understand
that the Deities appearing to them are their eternally worshippable
Lords, not simply mrtis to help them advance in sdhana-bhakti.

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Lord Dmodara is installed by Rupa Goswami at Seva Kunj, where
He quickly becomes the life and soul of both r Rupa and r Jva. The
temples of Vndvana 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-rasmta-sindhu, in 1552 under the tree
where r Dmodara is worshipped.
Many exalted Vaiavas come to hear r Rupa speak on the elevated
topics of prema-bhakti at Seva Kunj. In 1558, Jva Goswami purchases a
large tract of land surrounding Seva Kunj, with the idea to preserve the
sacred site for the Gauya Vaiavas. In this holy place r Jva
establishes a prominent temple for his Lord Dmodara. Although Rupa
Goswami is renowned for establishing a temple for Rdh-Govinda, his
bhajanrama is at Seva Kunj.
In his final days, r Rupa hands over all his manuscripts to Jva
Goswami, requesting him to write commentaries on them. Rupa
Goswami enters mah-samdhi in 1564, and Jva Goswami solemnly
places the transcendental body of r Rupa into his samdhi mandira,
where it remains today in the courtyard behind Rdh-Dmodara
temple. Before long, Jva becomes recognized as the Acharya due to his
vast learning and missionary mood; the most authoritative acharya in
the Gauya sampradya, says rla Prabhupda

. (Teachings of Lord
Chaitanya, Chapter 31)
Writing prodigiously, r Jva quickly attracts a great deal of fame as a
scholar and a saint. Even the Moghul ruler, Emperor Akbar, arrives in
Vndvana 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 Jva Goswami a grant to
erect a library housing the Vaiava scriptures. Jva also oversees the
construction of beautiful temples for the worship and glorification of the
Deities of the Goswamis.
In particular, r Jva directs Raja Man Singh of Ajmer to build a
temple to properly worship his Lord Dmodara. The temple becomes the
classic Rdh-Dmodara Mandir, celebrated for its vast library of the
original works of the Goswamis. Understanding Lord Caitanyas mood
to save the conditioned souls, Jva Goswami founds the Vishva Vaiava

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Raja Sabha to train up preachers for the sakrtana mission. The Rdh-
Dmodara temple becomes the missions headquarters where the Vraja
Vaiavas meet to discuss the propagation of Lord Caitanyas teachings.
It is here, also, that rla Prabhupda will later spend years formulating
his attack on my in pursuance of the mission of Jva Goswami under
the shelter of r r Rdh-Dmodara.
Due to his vast erudition, r Jva attracts adherents from all over
India who flock to Vndvana to study under him. His most outstanding
students are Narottama dsa hkur, rnivas Acharya, and
Shyamananda Prabhu.
In 1582 Jva calls a meeting at Rdh-Dmodara Mandir to formally
announce his intention of sending out these three preachers with the
bhakti-stras of the Goswamis for the benefit of humanity. rnivas
Acharya accepts West Bengal as his preaching field. Shyamananda
prefers to preach in Orissa, while Narottama dsa hkur chooses East
Bengal (present-day Bangladesh) to spread the glories of prema-bhakti.
Jva Goswami arranges a bullock cart and loads it with a chest full of the
writings of the Goswamis.
The first traveling sakrtana party (TSKP) leaves Rdh-Dmodara
Mandir as a padaytr 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 r Caitanyas
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 rnivas 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. rnivas, however, encourages them to carry on to their respective

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prabhu-datta dea. He will remain behind and will not rest until he has
recovered the precious books. Embracing each other with heavy hearts,
they part ways.
rnivas 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 rmad-Bhgavatam for the public, hoping to mitigate
his offense by this sukti.
rnivas begins to attend these public recitals and is soon recognized
by that assembly as an elevated scholar of the Bhgavatam. This attracts
the attention of the king, who admits to being in possession of the stolen
writings, and results in rnivas recovering the bhakti-stras. The king
becomes a disciple of rnivas and decrees Gauya Vaishnavism to be
the state religion. In one stroke rnivas delivers the mercy of Lord
Caitanya to Vana Vishnupur.
At his ancestral home in East Bengal, Narottama dsa hkur
receives the good news by messenger. He is devoting himself to writing
transcendental songs describing the glories of Rdh-Ka ll and
Caitanya ll. 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 Mahprabhu,
Narottama decides to honor the appearance of r Caitanya with a huge
festival to bring the Vaiavas together. Months in advance he sends out
messengers with invitations, as preparations are made at home to
facilitate all the guests.
Thousands of Vaiavas travel overland by foot from as far away as
Vndvana and Orissa to join the celebration in the association of many
exalted sdhus. Narottamas 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

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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 Vaiava history, and one of the great
miracles on earth.
Narottamas style of kirtan is gradually adopted as the standard for all
Gauya Vaiavas. His preaching is also responsible for the conversion
of the entire country of Manipur into a Vaiava state. Again, by
converting the king, Vaishnavism becomes the state religion. Soon all
the citizens take up the chanting of the mah-mantra.
Shyamananda is successful spreading the sakrtana 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 Vaiavas. Along with Raja Man Singh, the military
commander who defeats the Phns and drives out the invaders,
Shyamananda reestablishes Gauya Vaishnavism throughout the region
bringing spiritual sustenance and inspiration to the people. (For a
detailed history of rnivas, 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 Vaiavas are doing the same thing. Ka
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
prasdam program spreads rapidly, and college students begin to drop by
for lunch.

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Cidananda: Jaynanda 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 Jaynanda. 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 Ka consciousness is very nice. Its something we
dont understand so much right away, but its actually very sweet. You
try it and youll 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 Jaynanda 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. Thats Jaynanda. 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 hes 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 prasdam.
When Jaynanda gives class, he sits the way Prabhupda has shown
with his back very straight and one leg crossed over the other. His eyes
are generally closed as he speaks, citing explanations based on
experiences with the passengers in his taxi. With great compassion he

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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 Ka consciousness. He is not just learning
philosophy and trying to apply it in his life; he actually embodies these
qualities. Because he has genuine Ka 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 Krtannanda
the Vaiava tridai-sannysa rama on Janmam day, August 28, at
Rdh-Dmodara Temple. The new sannys will then return to the
West to preach. Swamijis 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 Brahmnanda, August 27, 1967)
The theme of opening 108 centers will be repeated on many
occasions, but it is under the shelter of r r Rdh-Dmodara in
Vndvana that the desire is first expressed. By the mercy of Rdh-
Dmodara, rla Prabhupdas 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 Prabhupdas visit in April many commune members are now
chanting Hare Ka. 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

95
made.
Upendra: I remember Viujana 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 wifes daughter. People were beating on sticks and
drums around the campfire, and he was just howling with such
intensity. It took Prabhupda to fill his empty howl with the name of
Ka, 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.
Viujana had grown up in the Bay Area. He had three sisters and,
being the only son, was very much loved by his parents. His mothers
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 Haight-
Ashbury 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.
Viujana 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

96
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 rla Prabhupdas arrival with the mah-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.
Viujana 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-ytr in July with Sylvia riding on his shoulders. He had
chanted Hare Ka 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. Viujana has to
deliver the child himself. He chants Hare Ka as the infant enters the
material world. Its 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, Viujana suggests
they visit the Rdh-Ka Temple to get a blessing for the baby. She
agrees to his proposal. The devotees greet them affectionately, and
Viujana immediately reciprocates their warmth. He purchases the
Happening Album and begins to play it constantly at home.
Prabhupdas chanting increasingly captivates him. His attraction to the
devotees is strengthened by this visit.
Yamun dev ds: Viujana was married at the time. His wife was

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a gorgeous woman with shoulder-length, ashen blond hair. She was
stunning. From the day that he came to the temple, he loved ithook,
line, and sinkerand she didnt. 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 Ka consciousness. Within three days he was totally
into it. Some people come and just see that Ka is where theyre
meant to be. There are devotees Ive 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. Theyre just at home. In
the case of Viujana, 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.
Gurudsa: 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 Viujanas personality.
He would come to the temple a lot, and we started to hang out
because we liked each other.
Viujana 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 husbands 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 Prabhupdas picture. You either have to
choose him or me. The ultimatum comes as a shock to Viujana. He

98
doesnt make a decision right at this point, but it becomes a big conflict
in his life.
Yamun dev ds: 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 dont focus a tremendous amount on their own
personal needs. The child is the main focus. But Ka consciousness
might have been the wedge that came between them. He had to choose.
Viujana is deeply torn. His love for wife, children, and family life is
being challenged by a deep attraction to the spiritualthe 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.

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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 anybodys 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 Ka since Prabhupdas 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.
Viujana 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 Ka: I was playing my flute and he was playing his drum. I

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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 didnt 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.
Prabhupda had already been there, and Viujana had been to
the temple many times. He had the Happening Album. In fact, thats
when I started to chant Hare Ka 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. Viujana extols the potency of the mah-mantra. He
glorifies the Rdh-Ka Temple and tells how his wife and he have
been going there. His new friend is at once interested.
Having returned to San Francisco, Viujana is now clear in his
heart. He informs Linda that he cant 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 timehopefully 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 Viujana 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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Vndvana September, 1967
Back in his rooms at Rdh-Dmodara Temple, Prabhupda
meditates on sending his young Vaiava couples all over the world to
preach bhakti culture. Four hundred years earlier Rupa Goswami
regularly taught the principles of Ka bhakti. Later, Jva Goswami had
trained preachers and sent them out to spread bhakti culture throughout
India. Now Prabhupda has six centers in America. Besides New York,
San Francisco, and Montreal, now Subala and Ka dev have opened
one in Santa Fe, Daynanda and Nandar in Los Angeles, and
Satsvarpa and Jadur in Boston. These new Vaiavas can open and
maintain centers even in his absence. Lord Caitanya had wanted this.
As the prophecy unfolds he is filled with wonder.
In Vndvana Prabhupda continues to preach Ka consciousness
with two young American followers, Acyutananda and Ramanuja, who
have recently arrived at Rdh-Dmodara.
Dr O.B.L. Kapoor: One day I was sitting in Rdh-Dmodara
Temple waiting on the veranda for someone. Prabhupda 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 couldnt recognize
him, because age had made a lot of difference, and I had not seen him
as a sannys with that tridaa. It was a different set up altogether,
so I couldnt 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 mea 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.
Prabhupdas 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 Mahrja, rla Bhaktisiddhnta Sarasvat hkur. The

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mission of Lord Caitanya was indeed spreading throughout the entire
world.
In the Gauya 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 sannys, nor
did he have any disciples. He didnt even live in the Math! Yet there was
one quality he did havethe proper service mood. This service attitude
is what Ka sees. When one is so dedicated to fulfilling the desires of
his Guru Mahrja, Ka takes this as the sign of pure love and elevates
that devotee to the topmost position of His personal service.
Through his letters Prabhupda maintains his fledgling ISKCON
mission, always giving encouragement and solving the problems of his
young disciples. When Jaynanda receives a letter from His Divine
Grace, everyone crowds around him eager to hear the latest news.
Im so glad to receive your letter of August 30, and I know that you are
a sincere devotee of Lord Ka. When you drive your car you always
chant Hare Ka and when I was by your side I could understand
how heartily you have accepted the philosophy of Ka
consciousness. Ka is very kind to all but He is especially kind to His
sincere devotees. Ka is always with us, within our hearts, and He is
always ready to give us direction, but because everyone is independent,
Ka responds cooperatively. Anyone who voluntarily cooperates
with Kas desire, He responds to his call very eagerly. Ka
descends to teach us Bhagavad-gita begging our cooperation and
anyone who cooperates with Him becomes blessed.
You are sincerely cooperating with Ka and therefore you, all
boys and girls in San Francisco, are working together harmoniously.
Harmony means Ka consciousness. Without Ka consciousness
there cannot be harmony in the world...
Your acknowledgement Ka has been very merciful to me is
remarkable. You are realizing the fruit of chanting. So far my health is
concerned Im improving, by Kas grace, and it is due to your
feeling of my absence and eagerly awaiting for my return. Please go on
cooperating with your godbrothers. Im always with you. Never mind if
I am physically absent. Please convey my blessings to all the boys and
girls and tell them that Im 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
Americas 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 re-
registers 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 Jaynanda 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, hed
always get it. Whatever had to be done he would do it, however dirty,
and he never complained.
Prabhupda writes to say that this is a recognition by Ka, and
offers his congratulations. Everyone crowds around Jaynanda, eager to
hear the latest news from their spiritual master. The letter is full of
instruction in reply to a query that Jaynanda 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 Ka consciousness and is dedicating his life
for Ka, is already a sannyasi even if he is a married man. If you like
you can become a householder and Ive no objection to that. Our
Vaiava philosophy instructs to become vidvati sannyasi. This means

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a man who knows things as they are. Therefore a devotee who knows
that everything belongs to Ka, 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 prasdam of
Ka, 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. Ka 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 Ka, you are
always a sannyasi.
Letter to Jayananda, September 29, 1967
Jaynanda gets much inspiration from this letter and the deeper
realization that one can please Ka 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 Prabhupda 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

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Hall, Prabhupda first notices Govinda ds 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 Ka! Hari Bol! rla Prabhupda 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
Yamun, kartls, 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.
Jaynanda has rented an old limousine and decorated it with flowers.
Now he resumes his old service as Prabhupdas chauffeur, driving him
to his apartment. Prabhupda 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 kartls 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 ds are his
secretaries.
Just after sunrise Prabhupda likes to take his morning walk. In San
Francisco he enjoys walking around Stowe Lake in Golden Gate Park.
Jaynanda drives him in the temples 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, Prabhupda never complains. Everyone gets to
join him on the walks, including a few newcomers.

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Happily situated back in America, Prabhupda 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 Prabhupda has been away half the year, the movement
has grown to six centers. On New Years Eve the devotees go down to
Union Square to perform sakrtana. Sometimes they also chant for the
tourists at Fishermans Wharf, but sakrtana is not yet an organized
activity of the Hare Ka movement.
January, 1968
Prabhupda leaves for Los Angeles in the first week of January to
visit the storefront center Daynanda and Nandar 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, Ka dsa, and his sister rady, who is only sixteen and
still going to high school.
Viujana and Tamal are not visiting the temple much during the
Christmas holidays and are unaware that Prabhupda 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 Viujana and Tamal return to the
temple they find it crowded with people. They are dismayed to hear that
they have missed rla Prabhupda in their absence. Drawn by the
enthusiasm that rla Prabhupda has generated amongst the devotees,
the news that he will soon return to Frederick Street excites them.
Now Viujana 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

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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, Karumay, are having problems. They
are newly arrived in San Francisco from New York in an attempt to save
their marriage.
Karumay dev ds: When I first saw Viujana, he was with his
wife Linda. She had a daughter from a previous relationship. Then
they also had a baby togethera 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 didnt have that quality that he had, but she
was stunning to look at with long blond hair. They were both really
beautiful.
Viujana was so other-worldly. He always had a prasdam
appreciation even before he knew about prasdam. He would always
cut up apples and give pieces to everybody, Good morning, brother.
Good morning, sister. Thats 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, Viujana and
Tamal like to play music on street corners where they collect enough
money for their maintenance. They play well together, and Viujana
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 Viujana being a
brilliant musician. But at the rehearsals it is obvious that the other band
members are not in the same spiritual space.
Tamal Ka: 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

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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 pianothe
guts of a pianowhich he had mounted on a wall. He used to play it
like a harpthe 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 didnt 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. Thats 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 Viujana is choosing Ka over her
and family life. Now that his band is breaking up, her dreams of fame
and fortune in the music business evaporate. Viujanas 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.
Viujana finds he has no choice. Although he is devoted to Linda
and the baby, he cannot give up Ka. When Tamal hears that Linda
has handed down an ultimatum, he invites Viujana 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.

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Karumay dev ds: She didnt like the movement. She began to
hate it because he left her for it. She didnt 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. Ka 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. Jaynanda has arranged
many engagements for rla Prabhupda. The first date is at the YMCA
Sunday School, where the children enjoy the chanting. On Monday
Prabhupda leads the devotees in sakrtana 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.
Yamun realizes that everything Prabhupda says is extremely
important, so she vigilantly records every talk he gives. The following
day she and Gargamuni arrange to record him singing Vande ha and
the prayers from Brahma-samhita. After the recording Prabhupda
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, rla Prabhupda is again at Frederick
Street to help the devotees celebrate the holy appearance day of r
Caitanya Mahprabhu.
Large crowds of people come each evening to hear Prabhupda
lecture on Bhagavad-gt. 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

110
with this type of congregation every evening. Tamal and Viujana are
among the seekers who come to the evening lectures, and they return
during the day with questions.
rady dev ds: Tamal Ka and Viujana were friends and
came together. They were both Geminis. They reminded me of
Gemini twins. They both used to play flutes, and Viujana used to
make them out of bamboo. I remember Mlat and I chanting outside
the temple and watching Viujana and Tamal Ka 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, Karumay
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 rla Prabhupda 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 Ka.
Karumay dev ds: 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 rla Prabhupda. He would just take off on people.
He was so dogmatic. Our marriage didnt work out because I couldnt
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.
Karumay begins to feel more and more estranged from temple life
as her marriage continues to fall apart. She still loves Ka
consciousness, but her natural, feminine, soft heart is inclined to take
the side of the underdogin this case anyone her husband continues
railing against. Her solution appears in the form of Viujana and

111
Tamals daily arrival at the temple programs. She can preach to these
two far-out hippies about Ka consciousness and at the same time
enjoy their company. As devotees engage Viujana 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 Prabhupda
increases as a result. She sees them as friends, and they reciprocate her
friendly mood.
The brahmacrs 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
brahmacr, association with women is strictly forbidden because it
courts falldown. Tamal, being single, identifies more with the
brahmacrs.
As her marriage is falling apart Karumay begins to take shelter of
Viujana, 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 Karumay engaged in preaching
service. This will take her mind off her marital problems. Viujana is
already married, so Karumays 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 Karumay more
impetus to act independently. Convinced that these hippies are only
interested in his wife and not really sincere about Ka consciousness,
Gargamuni tries to have Viujana 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.
Yamun dev ds: 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. Viujana was an attractive man, the kind of

112
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
Viujana stood up to him, so Karumay became attached.
Viujana 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 brahmacrs that these two people are not sincere. When
Viujana and Tamal show up at the Willard Street house to visit rla
Prabhupda for darshan, they are denied entrance. Viujana 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 Karumays preaching has enabled
him to come to a deeper level of commitment to Ka consciousness.
Tamal suggests that maybe this is a test.
The tension heightens when Karumay arrives at Tamals 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 Viujana.
Early in the morning theres a loud knocking at the door. Gargamuni
strides in abruptly, displaying an angry mood. Unaware that Karumay
is hiding in fear of being discovered, he explains that to associate with
another mans wife is contrary to all scriptures and offensive to Ka.
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.
Ive 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. Were coming to the temple because were into
spiritual life, Viujana explains. Ive already got a wife. Youve seen

113
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 doesnt make sense to get involved
with another mans wife just a few weeks later, does it?
Frankly, Gargamuni admits, my wife isnt worth it. Shes never
been much use, and I dont want anything more to do with that woman.
Why should we get entangled over her?
There was never anything intimate going on, Viujana 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,
Viujana asserts.
No. Love means service. Real love means sacrifice, Gargamuni
counters. And love for Ka means serving his representative, the pure
devotee. Its not sentimental, Oh, I love Ka. 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. Its
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, Viujana tries to console
him.
Then dont have anything more to do with her. With that,
Gargamuni walks out closing the door authoritatively behind him,
obviously still attached.
Karumay comes out from where shes been hiding. Shes 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, Viujana concludes. We should
surrender right now. Lets go join up.

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Tamal is taken by surprise at Viujanas spontaneous decision.
Although his intention is the same, this is a little too sudden for him.
Yeah, you go ahead now. Are you sure youre going to do it?
For sure. Sensing Tamals hesitation, Viujana puts the icing on
the cake. Whats the use of putting off what youre intending to do
anyway?
Tamal is caught, and his face lights up into a smile. Well, lets both
join.
They break up in laughter. Karumay makes some futile points. She
looks forlorn. She doesnt want her new friends, whom she likes so
much, to join the temple and leave her alone.
Karumay dev ds: 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 wouldnt 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 Ka consciousness, but I wasnt
saying it would be great for them to move into the temple. And that
was totally selfish. I didnt want them to move into the temple at all,
because that would mean brahmacr life and I wouldnt 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 Viujana was very sincere. He would
never do anything that wasnt allowed or accepted by rla
Prabhupda. 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

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Frederick Street. But the brahmacrs do not welcome them in. They are
considered mischief-makers and not really sincere. They are told they
may visit the temple, but they cant 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 prasdam one of the brahmacrs explains that the
devotees have had a discussion about their joining. Jaynanda, 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 Karumay. 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.
Karumay dev ds: 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 Viujana, 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 brahmacrs in the temple.
Viujana is only nineteen years old and Tamal is twenty-one. Their
first instructors are Upendra, Prabhupdas servant; Uddhava, the head
cook; and Jaynanda, the temple president. The brahmacrs ask if they
want to shave up. Tamal is apprehensive. Hes attached to keeping his
hair and decides to wait a while. Viujana, 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
Viujana and Tamal with japa beads from the gift shop he runs at the

116
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 theres a basement
where the brahmacrs live, with a shower room to the rear.
Not everyone wears a dhoti. Theres no demand to shave up and wear
robes. Everything is voluntary. Upendra is one of the few who does wear
a dhoti. Jaynanda and Ka dsa work to support the temple, so they
both wear pants. The ghasthas live outside in their separate apartments
and maintain themselves. The brahmacrins stay with the married
women.
There is no mangal-rati. 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 ymasundara, and sits over to one
side towards the far corner of the temple room. On the lower tier is a
Jadur 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 Ka holding a flute
in one hand with the other hand on His hip. Three nicely framed
pictures of rla Prabhupda grace this level. On the upper tier, the
Deities of Lord Jagannath, Lady Subhadra, and r 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 mdaga 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. Viujana and Tamal fit right in,
immediately becoming family members. Jaynanda 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 Ka 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

117
going on. They were ready to surrender and serve. It wasnt 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 Ekads, everyone
chants extra rounds and studies Prabhupdas books, so the blinds are
drawn and a sign is hung on the door, Temple Closed. Then the
householders who normally arent there come and cook for all the
devotees. So on Ekads there is no prasdam distribution. Prabhupda
likes the mood in San Francisco with Jaynanda and jokes that its an
Ekads feastnot fastand 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 rman Jaynanda.
Letter to Brahmananda, March 12, 1968

When Prabhupda had been in Los Angeles, an appearance on a local
TV show had inspired him with a new idea to spread Ka
consciousness. Subsequently, he had written Hamsaduta in January
about his plans for a World Sankirtan Party. The party will be composed
of two mdaga players, eight kartl players, two tamboura players, a
harmonium, and a lead singer. The group should be trained for public
performances in conjunction with prasdam 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. Prabhupda 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. Prabhupda encourages him in every letter,
Organization of the kirtan party for world tour should be given our first
consideration.
Prabhupdas original idea was to import experienced musicians from

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India, but now he decides to combine the American and Indian
krtanys 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
Ka consciousness. He thanks Hamsaduta for organizing the
sakrtana party and booking engagements. As encouragement,
Prabhupda explains that when he comes to New York, he will take the
sakrtana 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 Prabhupdas 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-gt As It Is, Introduction, page 7
Vndvana 1670
The state of affairs in Vraja-dham have seriously deteriorated since
the passing of Jva 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 Vaiavas. In
1670, Aurangzeb and his Mohammedan army attack and destroy the
gorgeous temple of Ka Janmasthan in Mathura. Fortunately, the
Deity, r Keshava, is safely escorted to Udaipur and protected in the
temple at Nathdwara.
Aurangzebs barbaric army next starts for Vndvana. 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,

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women raped, brhmaas killed, temples defaced and destroyed. In spite
of these demoniac efforts, r r Rdh-Dmodara 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 Lords sakrtana ll to glorify His pure devotees.
With Rdh-Dmodara and Rdh-Govinda safely settled and
worshipped in Jaipur, the stage is set for the next step.
Vndvana 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 rla Vivantha Cakravart
hkur, destined to be the next guardian of the Gauya Vaiava
sampradya. Seeing the devastation, he is deeply aggrieved. He wanders
throughout the area determined to restore the holy abode to its original
splendor. Consoling the Vaiavas 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 sakrtana base in
Vndvana, Vivantha 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
sampradya is finally defeated in debate. Having previously traveled
throughout South India defeating every philosopher, he has returned to
his native Orissa. Upon meeting the Vaiava Acharya rla Rdh-
Dmodara dsa Goswami, who has mastered the Sat Sandharbas of Jva
Goswami, his philosophical challenge is easily overcome.
After his defeat, the Madhva scholar accepts initiation into the
Gauya Vaiava sampradya from Rdh-Dmodara dsa Goswami,
receiving the name Baladeva. After studying the Sandharbas at the lotus
feet of his spiritual master, he resumes traveling as a digvijaya-paita,
defeating all opponents and converting them to the Gauya Vaiava
siddhnta.
Returning to Puri, he asks his spiritual master one morning, Who is
the topmost living Vaiava? rla Rdh-Dmodara Goswami informs
Baladeva about the glorious qualities of Vivantha Cakravart hkur.

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Baladeva develops an intense desire to study further under rla
Vivantha in Vndvana. With the permission of his guru, he leaves at
once for Vraja-dham.
Finding rla Vivantha in Vndvana, 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 Vndvana once
again vividly blossoms.
Soon another challenge appears for the Gauya Vaiavas, this time
in Jaipur from the Ramanujas of Gulta. The Ramanandi pundits of the
r sampradya are disturbed by the simple Bengali pjrs of r r
Rdh-Govinda, due to their ignorance of Vedic mantras and tantras.
They are further agitated that Rdh-Govinda are worshipped without
first worshipping Narayana in the form of lagrma-il. They argue
that a cowherd girl whose name cannot even be found in rmad-
Bhgavatam should not be on the altar with r Govindaji. They further
assert that since Rdh and Ka are not married the Gauya worship
is inappropriate.
The Bengali pjrs are unqualified to defend the Gauya Vaiava
position philosophically. With great pain the unhappy Raja Jai Singh of
Jaipur has r Rdh removed to a room in his palace for private
worship. Feeling helpless, he sends word to the Vaiavas in Vndvana.
Upon hearing this sad news, the Brijbasis are greatly upset. Realizing
that only Vivantha Cakravart hkur can remedy the situation, they
send a delegation to Rdh Kunda, where the elderly Vaiava is
performing nirjana-bhajana. In great distress they relate the incident in
Jaipur and the apardha of removing r Rdh from the altar.
Upon hearing this news, Vivantha begins to chuckle. The devotees
are astonished. Perhaps he didnt hear them correctly? Did they describe
the situation inaccurately and confuse the venerable Vaiava? They
repeat the circumstances, insisting this was an insult to the Gauya
sampradya. But Vivantha cant control his laughter. The Brijbasis are
stunned. To allay their concern, he explains that this is simply the
mna-ll of r Rdh. The Divine Couple have had a tiff and rmati

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Rdhr has left in a huff.
The Brijbasis glance at one another sheepishly. Although pacified to
some extent, they continue to press Vivantha to leave at once for
Jaipur to rectify the situation and reestablish the pj of Rdh-Govinda
to its former glory. Vivantha 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. Vivantha explains that
Baladeva is now living in a cave as a bbj 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 Rdh
Kunda. After learning of the situation in Jaipur, Baladeva agrees to
defend the Gauya sampradya.
Jaipur, Rajasthan circa 1706
At the assembly hall in Jaipur the confrontation between the great
digvijaya Vaiava scholar and the Ramanandi pundits begins. The
debate is to be argued upon the basis of Vedanta-sutra commentary.
Baladeva presents rmad-Bhgavatam as the natural commentary with
the proof in the Sat Sandharbas of rla Jva Goswami.
The pundits challenge, A bona fide sampradya has its own direct
commentary, so which commentary do you represent?
I am initiated into the Madhva sampradya, Baladeva replies, so I
will discuss based on Madhvas commentary.
But Madhvacharya establishes that only r Ka is the Supreme
with no reference to r Rdh. Does this mean that Govindaji accepts
our worship for Himself, neglecting r Rdh?
Baladeva is caught in a trick. He cannot argue on the basis of
Madhvas commentary, and the Gauyas have no direct commentary,
since they accept rmad-Bhgavatam as such.
We can only discuss this matter with the representative of a bona
fide sampradya, the pundits conclude, so kindly present your own
sampradyas direct commentary.

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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 r 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 r
Govinda, he has finished a commentary that he names r Govinda-
bhasya.
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 r Govinda, the dearest friend of the soul of r
Rdhika, 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 Gauya Vaiavas once again bring r Rdh to
the side of r Govinda. Together again, They receive the worship and
adoration of Their devotees. This event establishes the authenticity of
the sakrtana mission all over India. It is no coincidence that r r
Rdh-Dmodara are also present in Jaipur at the time of the writing of
r Govinda-bhasya.
Having fled Vndvana during the attacks of Aurangzeb, Rdh-
Dmodara return home in 1729 after years of determined entreaties from
the sevaits of Rdh-Dmodara 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 Vndvana sevaits to allow Rdh-

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Dmodara to return to Jaipur after only a brief sojourn in Vraja-dham.
Today, a large, lotus-eyed Deity of Dmodara resides in Jva
Goswamis Rdh-Dmodara Temple in Vndvana. The Deity is a prati-
bh-mrti, which means that He is non-different from the original
Dmodara carved by Rupa Goswami. Therefore, Rdh-Dmodara live
in Jaipur and Vndvana 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-y Ka
in Haight-Ashbury. Prabhupda takes up his kartls and begins to chant.
After kirtan the lecture is about brahminical qualification.
Brhmaas means those who are interested in spiritual life, they are
called brhmaas, 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. Brhmaas means
brahma jntti brhmaaone who knows that I am aha
brahmsmi, 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
brhmaa.
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
Indiathe so-called brhmaas and katriyas are degraded. There will
be no meaning. So gua-karma-vibhgaa. 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 Ka
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 Mayas
influence.

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Prabhupda 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 hkur, due to negligence on
one hand and mental speculation on the other. So Prabhupda 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 Prabhupda 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. Prabhupda hands them their beads duly chanted upon
and gives them their spiritual names.
Your name is Viujana dsa. Viujana means one who serves
the devotees of the Lord. Hare Ka.
Come on. Your name is Tamal Ka dsa. There is one tamla tree
in Vndvana. Because it is the same color as Ka, the gops, out of
separation, sometimes mistake the tree to be Ka Himself.
As the new Vaiavas accept their beads and offer obeisances to their
eternal spiritual master, everyone in the temple cheers. Karumay 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.
Prabhupda seats himself in front of the yaja-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.
rady dev ds: During the initiation Viujana was kneeling
with his hands folded; he wasnt sitting down cross-legged. As
Prabhupda chanted each word for the fire sacrifice, he was really
trying to pronounce each word as Prabhupda said it, nama o
viu-pdya... Then Prabhupda told him to sit down with his legs
crossed.
After initiation, Viujana lives with the brahmacrs but still visits
his family. One evening he arrives for class with his wife and children,
and Karumay. Tamal senses that Prabhupda doesnt approve.
Convinced that the issue between Viujana and Karumay has gone

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all the way to the top, he makes a point of not sitting with Viujana to
avoid being identified with him. The two friends, who had agreed to
never separate, are polarized by this incident.
Prabhupda is undoubtedly concerned for Karumay, 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 rghava rja rma patita-pvana st-rma.
It is the evening of Rama-naumi, and Prabhupda 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 Viujana asks rla Prabhupda about offering
prasdam.
We offered food up one time to Ka.
Some fruit?
Yes, fruit, to Ka. 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. Prabhupda 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 theyre 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 Prabhupdas 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 Bhagavad-
gt He says that, I eat, anmi; anmi means I eat.
There is still something on Viujanas 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

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darshan with rla Prabhupda. With great humility, palms folded at his
chest, Viujana enters and offers his obeisances.
Hare Ka! Prabhupdas 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? Viujana blurts out his
question, a little nervous in front of the pure devotee.
Prabhupda explains the Vedic system of marriage, stressing that it is
a lifelong commitment. The family unit is the foundation of society.
Surrendering ones life to Ka, however, takes precedence.
Everything performed for the sake of Ka is transcendental
consciousness; so there is no karmareaction 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 Ka 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 rmad-Bhgavatam:
devari-bhtpta-n pit
na kikaro nyam ca rjan
sarvtman ya araa araya
gato mukunda parihtya kartam
Anyone who has completely surrendered unto Ka, Mukunda, giving
up all other duties, is no longer a debtor, nor is he obliged to anyonenot
the demigods, nor the sages, nor the people in general, nor kinsmen, nor
humanity, nor forefathers. (rmad-Bhgavatam 11.5.41, quoted in
Bhagavad-gt 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.
Viujana 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 Viujana cant consider himself a true

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brahmacr. He will follow the principles to the letter, but rla
Prabhupda has given him the instruction to try and bring his wife and
family to Ka consciousness.
Tamal Ka, on the other hand, has no such ties. He takes up the
strict brahmacr 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 mah-mantra. This was demonstrated by
Haridsa hkur, who could not be touched by Maya. Everywhere
Tamal goes, he tries to concentrate on chanting.
Prabhupda resumes his daily routine of walking around Stowe Lake
in Golden Gate Park. This morning Tamal Ka has a question on his
mind.
Are there any other pure devotees in the world besides you?
Turning towards Uddhava, Prabhupda 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, Prabhupda 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-adhikr Vaiava. 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. Prabhupda is teaching this valuable lesson here.
Tamal Ka: rla Prabhupda could see that all the devotees were
trying their best to serve Ka sincerely. Despite their shortcomings,
he had counted them as pure devotees. After all, they had come

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forward to assist him in fulfilling his Guru Mahrjas order, and for
this alone they were sure to receive Kas unlimited blessings.
rla Prabhupda: 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
Vaiavas. 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-caritmta, Madhya Lila 15.106, Purport
April, 1968
In his youthful enthusiasm Viujana gets into a cleaning mood one
day. He has been told that cleaning Kas temple is the same as
cleaning your heart. Prabhupda 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,
Ka, and the more Ka and His paraphernalia are decorated, the
more this will reflect in the heart, resulting in transcendental bliss.
Happily cleaning everything, Viujana cleans the clay mdaga with
water. He also cleans the Kartama-y 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.
rady dev ds: Mlat 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
Ka.
Seeing Viujanas cleaning mood, Upendra engages him in painting
the moldings surrounding the light fixtures in the center of the ceiling.
Enthusiastic to beautify the temple, Viujana chants blissfully as he
paints.
Upendra: He was very intensely painting, but then hed start

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chanting, and hed 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 couldnt 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 Viujana drove he
started chanting to the distraction of his driving. So he wasnt allowed
to drive.
Jaynanda 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, Jaynanda inspires others to do service. He encourages
Viujanas youthful exuberance to beautify the temple. This is great,
Prabhu. I want to help. Actually, youre such a good devotee. Im not
much of a devotee myself.
No, youre a very great devotee, Jaynanda. Youre always...
No, no, Jaynanda interrupts. I dont have any qualification. I just
like to serve. But otherwise youre much more sincere than I am. Ive
been here for so long and still Im not surrendered. Look at how you just
joined, and youre very enthusiastic and surrendered.
Like everyone else in the temple, Viujana learns about the true
qualities of a Vaiava from this mood of Jaynanda.
Viujana 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 rmad-
Bhgavatam he has purchased from Prabhupda. He is reading the
description of the universal form where it is written that this is just for
the neophyte devotees. (rmad-Bhgavatam 1.3.30) Viujana
misinterprets this, thinking that Prabhupda is stating, Ka 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 Prabhupdas purport that the personal aspect of God

130
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. Ka is eternally personal. So he
regained his composure and felt happy again. He had really been
unhappy. He felt cheated.
Some of the brahmacrs 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 cant breathe, which
triggers a nightmare. Suddenly, in the darkness of night, theres 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 Viujanas 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. Viujana sits with him to lend support. Never a dull moment in
the brahmacr ashram.
Life is blissful in Ka 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 Prabhupda 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
Prabhupda had requested the brahmacrs to go out and find jobs. It is
unfair that Jaynanda 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 Ka is hired by a local Kodak film processing factory.
Viujana, however, prefers making bamboo flutes and selling them on

131
Haight Street as he has done in the past.
Tamal Ka: Being a musician, he expertly arranged the holes of the
flutes so that anyone could easily play the Hare Ka melody.
Throughout the day he would dance up and down Haight Street,
piping Hare Ka to the delight of all the hippies. Occasionally, he
would sell a flute.
Although they are both following Prabhupdas instruction to help
maintain the temple, Viujana, in a joking mood, teases Tamal. By
playing Hare Ka 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 Ka 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 rla Prabhupda. Its 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 Viujana bumps into Karumay while selling his
flutes in the park. She hasnt been to the temple since Rama Naumi and
inquires how things are going. She expresses regret over the breakup of
her marriage, but cant tolerate what she sees as superficial dealings
among some of the devotees. Her concern is that Viujana is going to
become institutionalized.
Karumay dev ds: 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 hed become institutionalized.

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Whats 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 cant
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 Viujana. 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-ytr will be celebrated the end of June, and Prabhupda
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.
Prabhupdas dream is that San Francisco will become New Jagannath
Puri.
Once again, Jaynanda heads up the Ratha-ytr crew with
ymasundara. By his positive, enthusiastic attitude, Jaynanda is able to
bring in a lot of hippies and engage them in Lord Jagannaths service. He
decides to make a large sign, which he puts up in front of the temple,
that reads: Festival of the ChariotsVegetarian 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.
Jayaptka: I was wondering, What are they doing here?
All of a sudden, Jaynanda said, Hari bol!
What are you doing? I asked.
Were having a festival. You didnt know? Its the Ratha-ytr

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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. Its 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 Jaynanda. 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-ytr cart. Everyone
was chanting Hare Ka, hammering away in ecstasy. He was just
contagious. He had an ability to just engage everyone. The whole time
he was telling you about Ka and glorifying rla Prabhupda. So I
was in that association for about a week. Everyday I was coming to
help build the cart, reading rla Prabhupdas books, and chanting
japa.
I had a very short association with Jaynandaabout ten days.
He was the one who shaved me up for the first time and engaged me
in devotional service building the Ratha-ytr cart. As much as
anyone, he is responsible for encouraging me to surrender to rla
Prabhupda.
Jaynanda 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 prasdam distribution every day at noon. In addition
Cidananda must oversee that the bhoga is bought, prepared, offered to
Ka, and distributed. And then the kitchen has to be cleaned up.
Before prasdam is distributed there is also a short class for the visitors.
Seeing the brahmacrs struggling to hold down a job and remain

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Ka conscious, Jaynanda 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. Viujana 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-ytr is coming up
and Prabhupda wants a grand festival to turn San Francisco into New
Jagannath Puri. Jaynanda will need all the hands he can get to make it
more splendid than last year.
When news reaches Prabhupda in Montreal that Jaynanda would
rather the brahmacrs not work outside, Prabhupda suggests they go to
the streets to perform sakrtana. In other cities he is encouraging
devotees to go out. Hamsaduta is chanting in Central Park with the New
York devotees, and Satsvarpa is having similar success with his party at
the Boston Common. Prabhupda 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; thats 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 Prabhupdas new instruction with full faith. This is the
impetus that inspires them to go out on sakrtana in an organized
fashion for the first time. At an iagoh one evening, everyone
endorses the new plan to take the chanting out to the streets of San
Francisco on a daily basis.
Tamal Ka: A decision was made to organize a sakrtana party.
At first Viujana was proposed as the leader because he was the best
musician and singer. But I voiced my protest that his attention should
not be diverted from leading the kirtan, that I would manage the party
instead.
Although the devotees had chosen Viujana as their natural leader,
Tamal Ka pushes himself forward instead. As Vaiavas are always

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striving to be humble, nobody objects to Tamals proposal and it is
accepted. By this bold move, Tamal steps out from behind the shadow of
Viujana.
Going out to chant on the busy streets of downtown San Francisco
with the heavy traffic, excessive noise, and allurements of my is a
difficult adjustment. The young brahmacrs 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 Viujanas joyful kirtan. The
devotees do the Swami step, swaying from side to side to the rhythm of
drums and kartls, as Viujana plucks a tamboura.
Tamal Ka 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 sakrtana 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 sakrtana.
Yamun dev ds: I led the kirtan in the van and when we got there,
we all took turns leading the kirtan. Theres a picture of Viujana,
Tamal Ka, and I on that first kirtan. I recall that it was at
Fishermans Wharf, and we had a microphone. It was our first
sakrtana out together. Viujana and I used to lead kirtans. In
those days we didnt have kirtan luminaries. It was a sharing; whoever
wanted to grab the microphone. All of us led kirtan, and Viujanas
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.

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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. Hamsadutas party is collecting 50-70 dollars
regularly in Central Park. Satsvarpa is following the same agenda at the
Boston Common. Prabhupda encourages the program.
This is actually our successful propaganda. We want to distribute our
literature and books as well as our prasdam, and injecting our Hare
Ka medicine within the ear. So, reading the literature and hearing
the chanting is the medicine, and prasdam 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 ngara-krtana on a regular basis rather
than occasionally chanting in the park. As Viujana plays mdaga 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 mah-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 mdaga is a
natural transition for him. He easily picks it up, though not as a
technically trained player in the Vaiava tradition. Still, he is such an
excellent musician that he quickly develops his own style of playing.
In this period Viujana is not yet what he will turn out to be when
kirtan takes over his life. He and Tamal Ka 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 its obvious why Ka provided these two souls;

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so they could get the sakrtana going, to get people out on the streets
chanting. Thats what happened. Previously it was haphazard, barely
happening, so to speak. When Viujana and Tamal Ka 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 Ka and distribute
magazines.
Tamal Ka was a great organizer. He could get people going. Get
them out there and make things happen. But he also needed
Viujana, a softer person who could absorb the blows that Tamal
would tend to give. Tamal Ka 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 Viujana. 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 mdaga, but he
could sit out there all day long and sing very beautifully. And thats
what was needed. We didnt 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. Viujana could
chant nicely and console devotees when they were upset.
Gurudsa: In those days, the main thing that was going on was
chanting. Long kirtans. I was impressed with Viujanas 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 peoples eyes as well. He
was a giving person.
Pukara: The first time I saw Viujana 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 Im living among saints. That stuck in my mind
that there could be saints living now. I thought, Thats far-out, hes

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living with saints.
On June 28 the second Ratha-ytr is ready to go. ymasundara and
Jaynanda have worked diligently to build a nice cart to replace the
flatbed truck of a year ago. The news of the Ratha-ytr 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.
Toaa Ka: My first meeting of the devotees was when I was
walking through Golden Gate Park and I bumped into the Ratha-
ytr parade. That was the very first thing I saw connected with
Ka.
Simplicity is golden. Ka is attracted to you as you are. Theres no
need to develop a false representation of yourself, to be something
youre not. Jaynanda was very humble, always thinking that he had
to improve. The same with rla Prabhupda. That simplicity is so
extremely attractive. Its 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 rla Prabhupda.
The second Ratha-ytr is a vast improvement over the initial
festival. The devotees have had a lot more time to digest the philosophy
and culture of Ka 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 Jagannaths chariot. But mainly the Ratha-ytr 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 theyve been looking for.
Toaa Ka: Anyone who was a member of that Frederick Street
temple will tell you it was very special. Although we all experienced it,
we didnt realize at the time that the main reason was Jaynanda.
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

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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. Jaynanda 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, Jaynanda, very attractive.
He had a big appetite with a tremendous appreciation for
prasdam, a tremendous willingness to share prasdam, and a
tremendous regard for prasdam. When he went out, even if he didnt
think that he was necessarily going to see anybody, he would always
take prasdam to give to people. It wasnt 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 rla Prabhupda. He said, Be sure to put the watermelon in the
middle, because Prabhupda 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.
Its an all-attractive quality. Jaynanda manifested the true,
devotional qualities of spiritual nature. When you see a person who is
philosophy in action, your raddh goes way up. Thats the meaning
of sdhu-saga. Although Jaynanda was unsophisticated and didnt
have the profile of a learned person, by his very personality, his
selflessness, people were attracted to Ka 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 Prabhupda wants. Finally, he
admits his inability to accept responsibility for forming the World

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Sankirtan Party. Prabhupda 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 heads2 mdaga 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 sakrtana party, and if
we have a successful sakrtana 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 brahmacrs. Because he is the senior devotee, they always ask
him to lead. Viujana wants to pick up some authentic beats that
Mukunda has learned from rla Prabhupda, so he is especially keen to
hear him chant and play mdaga. But the energy of the kirtan is always
a balance, so Viujana and Yamun also regularly lead kirtan.
Everybody feels very connected and excited about being part of
Prabhupdas personal sakrtana party.
With the high visibility of sakrtana 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 Viujanas 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 Vaiavas themselves, their sincerity and enthusiasm are
contagious. The temples 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.
Madhudvia: His voice was so captivating. Viujana would chant
for hours and hours and hours. He was instrumental in bringing me

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to Ka 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. Hed make you feel a friend. He would
break down all these barriers. There was no pretension when he
would speak.
Yamun 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 prasdam 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.
Muraldhara: 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. Viujana 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.
Prabhupda is inspired by the publics reception to sakrtana. 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 Vaiavas are
fulfilling the prophecy of Lord Caitanya. Prabhupda is pleased with
Mukunda for leading the sakrtana party and Tamal Ka for
organizing it.

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But, occasionally there is opposition to the sakrtana party, just as
there was during the time of Caitanya Mahprabhu.
Mukunda: Our party went out to the airport, and a guy in military
uniform was giving us a hard time, so Mlat 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 Jaynanda was
between the two of them, talking to them and calming them down. I
was still in the kirtan, so I couldnt hear what he said, but Jaynanda
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 days sakrtana activity,
which he finally sends to rla Prabhupda as a report of the partys
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,
Ka 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 Ka 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 Ka conscious activities without any anxiety for
financial difficulties.
Actually everything belongs to Ka, 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

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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 Ka. When we will be able to relish the transcendental
pleasure, in chanting Hare Ka, that will be the sign of our recovery
from material diseases. Please continue the method in cooperation,
very faithfully and diligently, and Ka will help you more and more.
Letter to Tamal Ka, July 16, 1968
In his reply Prabhupda 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 Ka
is pleased, He can supply everything that is needed, even the entire
USA. Ka promises in Bhagavad-gita that He will not only supply all
our needs, but He will also ensure that nothing is lost. (Bhagavad-gt As
It Is 9.22) This is the faith Prabhupda 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 Ka 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-adhikr 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 rla Vasudeva Datta. A Vaiava is so liberal that he is prepared to
risk everything to rescue conditioned souls from material existence. rla
Vasudeva Datta hkur is universal love itself, for he was willing to
sacrifice everything and fully engage in the service of the Supreme.
(Caitanya-caritmta, Madhya Lila 15.163, purport)

In New York Brahmnanda finally finds a publisher for Bhagavad-gt
As It Is. MacMillan and Company agree to publish the book, although in

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a condensed version. Nevertheless, Prabhupda 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 Mahrja is
beginning to take shape. He reveals his mind in a letter.
Henceforward our plan should be to push sakrtana and sell our
publications. For books, Brahmnanda; for magazine, Ryarma; for
sakrtana, 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, rla Prabhupda summons his World Sankirtan
Party to Montreal prior to their trip to London. Mukunda and Jnak,
Gurudsa and Yamun, ymasundara and Mlat are excited as they
prepare to leave for Canada. Prabhupda rehearses them every day in
the performance of kirtan while they are in Montreal. He chooses
Yamun as the primary singer and personally coaches her how to lead
kirtan. Soon the party is ready to go, and Prabhupda gives final
instructions how to organize things when they arrive in London.
Yamun dev ds: We left a month after Ratha-ytr and I never
saw Jaynanda 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-ytr was wonderful because Jaynanda built the cart.
We all worked on that together. I sewed the canopy. It was like
Jaynandas 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 doesnt feel the blow of losing so many senior devotees
because Tamal and Viujana maintain the program enthusiastically,
inspired by Jaynanda. The distribution of Back to Godhead actually
increases to 75-100 copies daily.
Prabhupda keeps hearing how nicely the San Francisco center is
going on and gives the credit to Jaynanda for his good leadership. He is
happy that Tamal Ka has become such a good assistant for Jaynanda

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and that the kirtan party is attracting more and more people to join.
Jaynanda keeps busy trying to get Prabhupda his permanent residency
status in America, as well as looking for a larger temple for Lord
Jagannath.
One day in August the sakrtana 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 sakrtana spot
day or night, with its broad sidewalks and active night life.
Daynanda: Tamal Ka had put together this sakrtana 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, hes 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 Viujana 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 Ka is in Los Angeles, a letter arrives for him back in
San Francisco. Jaynanda reads him the letter over the telephone. rla
Prabhupda thanks Tamal for organizing sakrtana 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 Ka everyones
devotional service is equal. (Letter to Tamal Ka, August 19, 1968)
Finishing the letter Jaynanda congratulates Tamal for getting the
mercy.
The mood of sakrtana that Prabhupda had imbibed from Jva
Goswami while living at Rdh-Dmodara temple has now been
imparted to his western followers as they take up Lord Caitanyas
mission, enthusiastically following in the footsteps of the predecessor
acharyas.
San Francisco September, 1968

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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, Ka becomes more
important to them than the Beatles. Embracing devotional service, they
dedicate their lives to spread the sakrtana mission as the new links in
the disciplic succession.
On a clear Sunday morning Prabhupda leaves the New York temple
to catch his flight to San Francisco in pursuance of Lord Caitanyas
desire. Jaynanda had written that the San Francisco devotees are
feeling separation, So please return to New Jagannath Puri. He also
glorifies the success of the sakrtana party because so many new people
are joining the temple.
During the flight Prabhupda reads the latest issue of BTG. The

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article written by Ryarma, Evolutionthe God thats Failing,
especially appeals to him. He shows it to several passengers who also find
the article interesting.
Jaynanda has arranged a grand reception at the temple. When
Prabhupda returns from the airport with the devotees, he is greeted by
many guests and newcomers. After a short lecture he retires, while
everybody honors prasdam.
The following day Prabhupda requests a meeting with one of the
new recruits.
Muraldhara: rla Prabhupda came to the temple two months after
I joined. In the meantime, I had done a pencil drawing, copying the
cover of the Hare Ka album, with Ka playing the flute and
Rdhr on her knees offering a flower. It was actually a very
beautiful pencil drawing, and they put it in rla Prabhupdas
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 Ka, basically how Ka 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 brahmacr for four years
and then get married.
As a result of his meeting with Muraldhara, Prabhupda gets
inspiration for a new idea.
I am contemplating also to publish one book, Ka, in picture. One
boy, his name is Mark, he is very good artist. I have given him some
ideas of drawing some pictures about Ka from rmad-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
Prabhupda is particularly impressed with the sakrtana party led by
the team of Tamal Ka and Viujana. He can see they are progressing

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in Ka consciousness. Comprising eight regulars, they are nicely
dressed in yellow turtleneck pullovers and matching dhotis. They go out
with two large posters: rla Prabhupda, and Gopal Ka 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, Prabhupda 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 morehow Lord Caitanyas movement will
spread to every town and village, every city street!
Everyone becomes inspired hearing Prabhupda preach like this.
Tamal decides that they should be the ones to do it. He gathers the
sakrtana men to reveal his plan.
We wont get tied down to any temple. Well just go to every town
and village and well spread sakrtana 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. Were not set up to go out on the road.
Jaynanda 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.
Youre the senior Prabhu. You cant leave, youre the temple
president.
But Id be the best man for the job. Havent I been driving a cab
every day for years?
Yeah, but...
And Im a mechanic. Youre going to need a maintenance man.
They all agree. Jaynanda would be best for the service, but theres no
way, they say, that Prabhupda will allow him to leave. After all, he is
the central person in the temple. He is practically supporting the temple
by himself.

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But, to everyones surprise, Prabhupda likes the idea and agrees to
let Jaynanda go. The party is established and he wants them to go and
spread the sakrtana movement in the Seattle area. He also wants to
establish a permanent sakrtana party to travel around the country.
This will give them further encouragement, and new people will be
attracted.
Tamal Ka: Prabhupda considered the sakrtana 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
Prabhupda was willing to let him go. If Prabhupda would have told
Jaynanda to stay, he would have been happy to stay. Jaynanda
went from being my authority to being a devotee under my authority,
and yet it didnt seem to alter our relationship, or his Ka
consciousness.
That Jaynanda is not the least bit interested in position, even
though ten years senior than his peers, is noteworthy. Realizing
Prabhupdas strong desire to expand the sakrtana mission, Jaynanda
gives up his post as temple president to become the sakrtana 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 Vaiavas, his consciousness becomes
purified. Jaynanda is serious to free himself from all material prestige
and be fixed in his original, spiritual position as servant of the servants.
sarvopdhi-vinirmukta tat-paratvena nirmalam
hkea hkea-sevana 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, ones senses
are purified. (Nrada-pacartra, quoted in rmad-Bhgavatam 7.10.8,
purport)

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On September 14, ten new devotees are initiated. Among them are
Madhudvia, Muraldhara, the two brothers Nara-Narayana and
Makhanlal, Sudama, (the first African-American devotee), and Silavati
dev, who has become the main inspiration for the women since the
departure of Yamun to London. The senior students like Jaynanda,
Viujana, and Tamal Ka receive the sacred thread initiation. But
the gyatr mantras are not so easy to chant for these new brhmaas.
Jaynanda especially is having difficulty and requests an appointment
with rla Prabhupda to reveal his problem with the mantras.
So let me hear you say them, Prabhupda requests.
Jaynanda attempts to read the Sanskrit mantras from the sheet
Prabhupda has given the new initiates. After some encouragement,
Prabhupda 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
Ka is accepting. Go on doing it, never mind. Prabhupda laughs
again, not bothering to correct Jaynandas awful pronunciation.
According to the Hari-bhakti-vilsa of Sanatana Goswami, the
Acharya who requests the Deity to come and accept the service of the
aspiring devotees, sets the standard of worship. Prabhupda allows a
concession to be made, accepting the devotees sincere endeavor to
please Guru and Ka as more important than correct pronunciation of
Vedic mantras and rigid performance of rituals. This concession is
approved by Ka.
Prabhupda explains such adjustments. A Vaiava 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
niyamgraha. Not following the regulative principles but instead living
extravagantly is also called niyamgraha. (Caitanya-caritmta, Madhya
Lila 23.105, purport)
The point is that in devotional service, sincere, heartfelt endeavor is
more important than acquired ability. Although Jaynandas attempt at

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mantra pronunciation is not up to the standard, he is still the recipient
of Kas mercy. His dedicated service to his spiritual master and the
mission of Lord Caitanya, combined with effective chanting of the
mah-mantra, is sufficient in itself to evoke pure love of Godhead.
After a few days preparation the sakrtana party is ready to leave
for Seattle. The initial attempts at street sakrtana have led to the first
TSKP in the West. Prabhupda encourages them that they are also the
World Sankirtan Party, the American edition. Unable to persuade his
wife to join the movement, Viujana follows his heart and remains
with the brahmacr party.
Yamun dev ds: After the wife left, I had the feeling Viujana
wouldnt get married again. He wasnt the type to take a diversion
from Ka to get married. In those days the whole mentality was
sannysa, even though we were all married, because Prabhupda had
to accept women and that meant they had to get married. In those
days he said, My householders are better than sannyss. We had
no home, nothing in our lives except Ka and preaching. So there
really wasnt any difference.
Jaynanda also leaves with the party. He will perform his function as
driver of the van and also go out on sakrtana and distributes BTGs like
the others. This is his new service. Cidananda takes over the post of
temple president in San Francisco.
Cidananda: Prabhupda asked me to be temple president. He said
Jaynanda wanted to go with Tamal Kas sakrtana 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

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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 Dmodara dsa, the short, fair-
skinned, 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, Dmodara offered the
man a room in the new building before they moved over.
Dmodara soon discovers that the man is worshipping a small plastic
image of Durga-dev. 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 doesnt 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 Dmodara develops an urge to bring
Rdh-Ka Deities to Washington. Hearing the devotees speak about
Rdh and Ka, the Indian man mentions that he has a friend in
Varanasi who is a mrti-wala. He assures Dmodara that the cost will be
very low, and he makes good on his promisethe 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 Dmodara sends
off a letter to the mrti-wala. Within a few weeks he receives a reply
from India, requesting a small deposit before they begin casting.

153
Dmodara dispatches a bank draft and the work begins.
At this juncture Dinesh returns from a visit to LA carrying a sketch
by Muraldhara, which was supervised by rla Prabhupda, showing
exactly what Rdh-Ka Deities are supposed to look like. Dmodara 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 Dmodara
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 pjrs than he has at hand.
Prabhupdas directive is that each center should have at least eight
brhmaas before Rdh-Ka 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
Rdh-Ka 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 sakrtana.
Letter to Damodara, July 1, 1970
Dmodara cant even install his Jagannath Deities due to a lack of
brhmaas, 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, Dmodara 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, Dmodara drives up to Baltimore filled with
anticipation, but also apprehension, thinking of the sketch Prabhupda
had approved.
Dmodara: The customs inspector greeted me, looking fresh and
uplifted. Very handsome. Very handsome, those statues, he said,

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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
Muraldharas 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.
rutadeva: 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 Lordit was so mystical. We opened one crate, and we
put the Deity on the table. It was Ka, and that was the first time I
had ever seen a Ka Deity.
Toaa Ka: We were stunned by Them. Ka was made out of
German silver, and Rdhr was made from an alloy of eight
metals. Thats what we were told. Then They were put away.
Dmodara: We packed Them carefully in a closet of the temple,
thinking that maybe when Rupanuga paid a visit, hed know what we
should do. But after his visit, They were still in the closet. He
suggested the next stepwait until rla Prabhupda 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, Rdh and Ka
stay concealed in the closet for over six months. Their mission is
ClassifiedTop 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 r r Rdh-Dmodara and
remain hidden in a closet in the nations capital.

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Seattle September, 1968
The San Francisco TSKP van finally arrives in Seattle after a long
journey. With Tamal Ka navigating, Jaynanda 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 Prabhupda in
opening up this new frontier.
Early next morning everybody gets to work fixing up the temple for
Prabhupdas arrival. Nara-Nryaa: is a carpenter, so he immediately
begins renovating the house, improving the makeshift altar for Lord
Jagannath and building a vyssana. The other devotees go out on
sakrtana, chanting and distributing BTGs to purify the atmosphere.
Jaynandas 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.
rla Prabhupda 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, Prabhupda mentions that he is still not properly
situated. Jaynanda, Nara-Nryaa:, and Govinda ds 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 rla Prabhupda is brought over to see his new apartment, he
smiles broadly. I have come from Hell to Heaven, he says happily.
Jaynanda 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
sakrtana party whenever they go out.

156
Why dont you join us? Jaynanda asks the boy one morning.
Im afraid.
Oh, come on. Youve been following us for hours. Why dont you just
come and join us? Jaynanda has a broad smile and a twinkle in his eye.
Accepting Jaynanda like a father, Beaverchief agrees to come to the
temple. After prasdam Jaynanda walks him home to ask his mother if
its OK to stay overnight. Being a spiritual person herself, she doesnt
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
Prabhupdas vyssana. The next day Beaverchief comes home with a
shaved head and ikh.
Mom, I had a good time, but Im afraid to tell you Ive left the pillow.
I guess Ill 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 rla Prabhupda all over University
Avenue to advertise the Sunday Love Feast.
rmati dev ds: 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 Prabhupda 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 oclock, 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

157
impressive sight. I sat down right next to Viujana with my miniskirt
on, and somebody brought me a shawl and suggested I cover my legs.
So I did that. Viujana 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. Viujana always had the charisma. Hed
attract the people in, and Tamal would sign away their life! Sign here.
You belong to Ka and Prabhupda. 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.
Jaynanda was like the older brother. He was always working. He
didnt have an in-charge air. Definitely Tamal was in charge.
Jaynanda was someone you could really depend on; do this, do that,
take responsibility here, there. He was very strong.
Prabhupda has not yet introduced magala-rati at the brhma-
muhrta hour, so devotees simply sit down in front of the altar at seven
oclock and sing the gurvaakam prayers, followed by the guru-prama
mantras and Hare Ka. They finish by reciting the English
translations in unison.
For prasdam 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
and 45
th
, in the heart of the University of Washington campus. Within
days of her arrival, rmati is on the sakrtana party. Viujana leads
most of the kirtans, playing mdaga. The kirtan is so sweet that thick
crowds of people gather to watch and listen. At the right moment
Viujana 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 sakrtana 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 sakrtana 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, Prabhupda 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 rla Prabhupda. He gives a brief interview
and chants a bhajan on the harmonium. They are also interested in his
books and his personal Rdh-Ka Deities installed on Their traveling
altar. The segment is aired on the 5 oclock 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, Prabhupda 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 sakrtana party going out
every day, attracts a large audience for Prabhupdas classes.
Occasionally Ka sends a sincere seeker.
Jhnav dev ds: In 1968 I bumped into the sakrtana party.
rmati 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

159
incredible. I was just completely amazed by the ecstasy of the devotees.
That evening they had me make a garland for rla Prabhupda, 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 Id just check out rmatis guru first.
Prabhupda 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 Ka, who is the source of everything,
then all desires will be satisfied. If one can understand Ka, who is the
source of all knowledge, then ones 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. Athto brahma-jijsthis
life is to inquire about God. Then our life is successful. And after
understanding, what is the ultimate stage? Bahn janmanm ante
jnavn m prapadyate. After many, many births of inquiry, when
one actually becomes wise, He surrenders unto Me, Ka says. Why?
Vsudeva sarvam itibecause he understands that vsudeva, Ka, is
the cause of all causes. Sa mahtm su-durlabhasuch a great soul is
very rare. So we request everyone to accept this Ka consciousness
movement and you will feel fully satisfied. Thank you very much.
Viujana is inspired by the class. How do we render perfect service
to Ka? he asks Prabhupda.
By your anxiety, Prabhupda replies. If you are anxious, to serve
Ka that is the real asset. Ka 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 doesnt require any

160
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 Ka, the more it becomes perfect. The more you
serve Ka, 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 Ka will give you intelligence, te satata-yuktn
bhajat prti-prvakam dadmi buddhi-yoga ta, to anyone who is
engaged with love and affection in My service without any hypocrisy.
Ka 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 mm upaynti teHe will come back
to Me. So simply your eagerness is the perfection for serving Ka.
Increase that eagerness. And eagerness means if you love Ka, that
eagerness will increase with your increase of love. How I shall serve
Ka?
Because you are a voluntary servant, nobody is forcing. That means
unless you love Ka, how that eagerness will increase? So there are so
many things to love Ka. Beginning is this sravaa krtana. This
sravaa, hearing, and chanting. Hearing, you are hearing Hare Ka,
you are hearing Bhagavad-gt , you are hearing rmad-Bhgavatam
about Ka, and chanting. This is the beginning. Then, naturally,
sravaa krtana vio smaraa pda-sevanam arcana vandana
dsya sakhyam tma-nivedanam. These nine kinds of different varieties
of service to Ka will enlighten you, will advance you in Ka
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. Prabhupda gives an
interesting discourse on the authority of the Vedas. (Lecture, Seattle,
October 9, 1968) He explains how Ka 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, Prabhupda explains, is our individual free will or
independence. The Lord sanctions our activities. Even when we do

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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 Ka. When Ka is
satisfied our lives become successful. So whatever vocation we have that
should be utilized to satisfy the Lord. The perfection of ones life is
considered in direct relationship with the satisfaction of the Supreme
Lord.
Viujana 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 Ka consciousness, and we
can understand?
Yes, Prabhupda confirms. Ka 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
Ka consciousness.
Viujana 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, Prabhupda agrees. That is called my. 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, dehtma-
buddhi. 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 sakrtana is special. It is
not a matter of association, devotees are always careful about that, but
its 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.

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But sometimes there are disagreements among godbrothers, and
someone may say things that are avaiava. One day, Upendra feels he
has been offended by remarks made by some of his godbrothers.
Disturbed by the incident, he approaches rla Prabhupda to reveal his
heart. Swamiji, I dont think I should offer obeisances to some of my
godbrothers. Since Im angry at them, it wont be sincere. If I wait until I
feel differently, then I wont be a hypocrite.
Offering obeisances, Prabhupda replies, and recognizing that your
godbrother is part and parcel of Ka even when you are angry and do
not feel like it, is real obeisances and real humility. Prabhupdas words
enter deep into Upendras heart. Therafter, he makes sure to always
offer obeisances to all his godbrothers.
Prabhupda 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 Kas
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 Prabhupda 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. Prabhupda 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 couldnt find protection. He
stresses the great need for Ka consciousness in todays world.
Whatever qualifications or dis-qualifications we may have, chanting

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Hare Ka will make our lives successful. When our love for Ka
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 raddh, 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
Ka 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 Ka and gives up all misgivings.
What are the misgivings? We ask our students to refrain from illicit
sex life, non-vegetarian diet, intoxication, and gamblingthese 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
Ka, to the perfectional stage where he loves Ka cent percent. This
is the process. So this initiation means the third stage of Ka
consciousness.
The new initiates are rmati, Vilas Vigraha, and Viujanas cousin,
Revatnandana, who joined in San Francisco and came up to Seattle
with the sakrtana party. Madhudvia reads the ten offenses to be
avoided while chanting the Holy Name, and rla Prabhupda gives final
clarification and instruction to the novitiates.
From this day, he explains, your accountpast life, all sinful
activitiesis now adjusted. Closed. It is finished. Now because by
chanting Hare Ka 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. Dont 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

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Hare Ka, let me go to the hotel and take some meat. No. Then it will
be a great sin. Dont do that. Then the chanting of Hare Ka will not
fructify if you commit offense.
You should always remember that nma cintmai ka caitanya-
rasa-vigraha. Ka and Kas name are nondifferent. As soon as you
chant Hare Ka, that means Ka 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 Ka is present on your
tongue how much careful you should be?
While you are chanting we should hear also. That is meditation.
Hare Kathese two wordsHare Ka, 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-parenubhava-viraktir anyatra syt. If you actually
develop love of Godhead, then naturally you forget all this material
nonsense. With the progress of Ka consciousness you forget the so-
called material nonsense enjoyment. This is the test. Progress means
that you will minimize your material attachment for sense gratification.
Chant Hare Ka.
The three novitiates gratefully accept their beads from Prabhupdas
hand and offer their obeisances one by one to the cheers of the
assembled devotees and guests.
Early the next morning, Prabhupda receives a telegram from India
that his godbrother Bhakti Prajnana Keava Mahrja 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?
Prabhupda begins by narrating how his Guru Mahrja 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

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a little horrified. Oh, Guru Mahrja wants me to become sannys.
How can I accept sannysa? 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 sannysa.
But again I saw the same dream. So in this way I was fortunate.
As Prabhupda speaks, his voice becomes choked up. My Guru
Mahrja pulled me out from this material life...I have not lost anything.
He was so kind upon me...I have gained. I left three childrenI 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 Ka. 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 Vndvana, writing books. So my godbrother,
he insisted, Bhaktivedanta Prabhu... This title was given in my family
life. It was offered to me by the Vaiava 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 Keava Mahrja, is no more. He
has entered Kas 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 Ill send it tomorrow by air mail.

Prabhupda signs and then passes it around for everyone else to sign.
Resolved that we, the undersigned members and devotees of the

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International Society for Ka 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 r rmad Bhakti Prajnana
Keava Gosvami Mahrja, 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 r rmad B.P. Keava Gosvami Mahrja with the
following verse composed on this occasion by our spiritual master:
vairgya-vidy-nija-bhakti-yogam
apyayan mm anabhpsu andhm
r-keava-bhakti-prajna-nma
kpmbudhir yas tam aha prapadye


The next day the sakrtana party is ready to get on the road.
Prabhupdas stay in Seattle has come to a close. rmati has been going
out every day with the party and also wants to leave with them. Tamal
Ka is unsure. He doesnt want an unmarried woman traveling with
the brahmacrs, even though she is ten years older, about the same age
as Jaynanda.
Ive already been married, she explains, and have three kids. Ive
left them in the care of my mother, so Im free to travel. Tamal is not
convinced.
Look, having three children, already Im out of the running, for
whatever. Im not a threat.
Tamal is still ambivalent about the plan. Everybody likes rmati, but
its too risky.
Why not ask rla Prabhupda before making up your mind? Its her
trump card.
Good idea, Tamal agrees.
Prabhupda is not against the arrangement. He also wants to

167
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 Ka now.
Thats nice, Prabhupda exclaims, laughing. That is very nice. Yes.
If one gets Ka actually he or she forgets everything. That is sure. Ya
labdhv cpara lbha ndhika manyate tata. (Hari-bhakti-
sudhodaya 7.28, found in Caitanya-caritmta, Madhya 22.43) My dear
Lord, I am now fully satisfied. That is the preaching we are making.
rmati is happy to hear that she can join the traveling party. She
may be the only female, but she doesnt 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 Prabhupda had
asked them to meet him in Los Angeles. They rush down to California
so they can help make comfortable arrangements for his arrival.
Jaynanda drives the whole way, stopping only to take a little rest when
he becomes too tired.
After more than twenty-four hours steady driving, Jaynanda pulls
off Interstate 5 onto the Hollywood Freeway. These are the last few
miles of the journey. Daynanda and Nandar 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 Jaynanda parks the vehicle, and everybody jumps out of the

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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 sakrtana. Located on
the ground floor of an old office building, down the street from
Graumanns Chinese Theater, the former showroom is a large wide-open
space with huge wall-to-wall picture windows on both sides of the
doorway. Daynanda had explained that he was going to open a yoga
center, so the landlord thinks he will be teaching postures and silent
meditation. Nandar 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 sakrtana. Right outside the front door is the
best sakrtana spot in LA. Within minutes, Viujana is leading an
ecstatic kirtan down Hollywood Boulevard, while rmati and
Nandar distribute BTGs and invite people back to the storefront for
their first evening program.
Tamal Ka: 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.
rmati dev ds: I remember Viujana at that temple on
Hollywood Boulevard leading kirtans. He would always be playing
mdaga and dancing on his toes. Through the whole kirtan hed
never come down on his heels. We had kirtan until one or two in the
morning on Hollywood Boulevard. Wed go on for hours.
Madhudvia: Viujana would go out every day on the street and
chant, and he would always keep it going. Hed wear these cotton

169
work gloves and he would tape these little cardboard pellets to his
finger tips with black electricians tape on both hands. Thats the way
hed be able to play the mdaga 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.
Prabhupda 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. Daynanda has done an excellent job making
arrangements.
The brahmacrs 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 Prabhupda 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 Prabhupda 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 rmad-
Bhgavatam at the lotus feet of their guru.
Los Angeles November, 1968
As the sakrtana party becomes purified by chanting eight hours
every day, the results increase. Almost immediately they set a new
record for one daydistributing 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 partys
movement. Tamal and Jaynanda 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.

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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 brahmacrs have arrived, the landlord feels hes been had.
This is not yoga postures and silent meditation!
One day Revatnandana 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 buildings air-conditioning unit. Soon
people on the upper floors begin coughing and choking. Someone thinks
theres 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 dont go, youre
gonna lose your deposit. I can afford a lawyer; you cant. 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 Prabhupdas 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, whats the matter with you? From her accent shes 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 Prabhupda. He has moved to a little apartment where the
devotees meet, cramming into one small room for kirtan and darshan.

171
Tamal Ka 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 Prabhupda. Appreciating how much she has
helped the devotees, Prabhupda is very gracious in thanking her for her
kindness.
Prabhupda directs Tamal Ka to find a house for the sakrtana
party. They must continue preaching to maintain themselves, and their
responsibility is to increase Ka consciousness in the area. Daynanda
will try to locate a permanent facility for the temple. The sakrtana
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 Countys 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 weeks 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 Ka, the devotees move
in. rmati is still traveling with the men and moves in as well. They feel
safe with herbeing older and having already had childrenso she gets
a lot of leniency. At first she spends the night in the van while the
brahmacrs 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 sakrtana. With no
temple and devotees spread out in different locations, Prabhupda gives
class every evening to maintain the preaching mood and keep everyone
enthused. Jaynanda 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 someones backyard, and sometimes in an old garage.
The garage is offered by a businessman whom Tamal meets on
sakrtana. He has taken up chanting Hare Ka 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 Prabhupda is brought over to speak.
Jaya Gopal waits outside the closed garage door ready to blow his
conchshell when Prabhupda arrives. Inside, the devotees have cleaned
everything up, put down carpets and prepared a vyssana. There are
lots of flowers, and incense burns everywhere. Devotees and guests sit on
the floor on brightly colored cushions waiting for Prabhupda.
At the sound of the conch, the big garage door lifts as if a big car is
about to enter, and there is rla Prabhupda, 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 Prabhupda elucidates on
the description given of the spiritual world, where every house is
constructed of cintmai stone, where the trees are all desire trees, and
every woman is a goddess of fortune.
But there is so much attraction for Ka kirtan that both men and
women forget anything of sex life. It is so nice, so attractive, that they

173
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, para dv nivartateso sublime, so sweet, so
transcendental that they are simply absorbed in Ka thoughts. That is
the perfection of Ka consciousness.
After a brief description he calls for questions. Viujana is the first
to ask. We pray to the spiritual master. Theres a verse that the spiritual
master is receiving benediction from the ocean of mercy. Is the mercy
thats always extended to the fallen souls the opportunity to serve Ka,
and is that where all the bliss comes from also?
Yes, Prabhupda confirms. Just like the sunlight. Sunlight is free.
It is open for everyone. But if you block your room, you dont 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 Kas mercy is
open. It is not that Kas 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 Kas mercy. So persons who are in love
with Ka, they can receive Kas mercy very profusely. Otherwise,
Kas mercy is open for everyone. But if you place stumbling blocks in
understanding Ka... Just like the yogis, the jns, they like to
speculate. Ka says, aha sarvasya prabhavo, I am the source of
everything; matta sarva pravartate, there is nothing superior or
greater than Me. But these people will still speculate to know. So what
Ka can do? Here is Ka, here is the Supreme Absolute Truth,
presenting Himself, showing Himself, exhibiting Himself, and
everything is there complete, but still, they will notJust 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 Ka. So what Ka will do?
Ka 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
Ka has given you independence. So you can misuse your
independence.
So everything is there, but I am thinking otherwise. I am hiding

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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. Natures law. There will be less sunshine.
Similarly, those who are sinful cannot understand Ka. That is
stated in the Bhagavad-gt. One who is completely liberated from all
sinful activities, ye tv anta-gata ppa jann puya-karmam,
persons who have simply acted piously, te dvandva-moha-nirmukt, they
become free from the duality, bhajante m dha-vrat, and accept
Ka with firm faith and devote their lives for His service. Ka
consciousness is not for ordinary persons, but if one sees that, My other
brother is in Ka 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 Ka. Just like Ka says,
bahn janmanm ante jnavn m prapadyate; after many, many
births of cultivation of knowledge, when one is fully in knowledge, then
he surrenders unto Me. And sa mahtm sudurlabha; 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, ka yei bhaje sei baa catura. Only the first-class intelligent man
can become Ka consciousnot 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, Ka says.
Avajnanti mm mh; mh means rascals and fools; mnu
tanum ritam para bhvam ajnanto mama bhta-mahevaram. These
rascals and fools, they do not know what is the background of my

175
personality. They do not know. So it is by fortune, good association. But
this fortune can be immediately achieved by association of devotees of
Ka. Therefore we have formulated this Society for Ka
Consciousness. If anyone joins this Society, very quickly he will become
Ka conscious, without any previous qualification, simply by
association and trying to follow the principles.
So Ka 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
Kas mercy is for everyone, not for a particular person. But a special
mercy is for those who are engaged in Ka consciousness; samo ha
sarva-bhteu na me dveyo sti na priya. He is not envious of anyone,
neither somebody is especially favorable. But He says, ye tu bhajanti m
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 Kas service with faith and love, for him there
is a special attention. That is not partiality, but that special favor is
there.
Govinda ds fearlessly raises her hand. Suppose someone is firmly
convinced that Ka consciousness is the only thing that will save him,
but yet he still has inclinations toward material activity. Will Ka
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 Ka conscious. Naturally, because we are materially associated for
so many lives, even though we are trying to become fully Ka
conscious, our material attachments sometimes drag us, but if we are
very strongly Ka conscious, this attachment will be taken away by
Ka. That is mentioned in rmad-Bhgavatam: yasyham anughmi
hariye tad-dhana anai. I have personally that experience. I was not
inclined to come to this line, but Ka has forced me. That is a special
favor. I am now understanding. So Ka is very intelligent. If we
foolishly want something other than Ka, He makes us forgetful of

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such nonsense. That is Kas special favor.
Madhudvia voices a personal concern that everyone has in mind.
Prabhupda, how may a brahmacr channel his sex desire in serving
Ka? That energy that he cant control which is going into his sexual
desire, how may he channel that and use that energy for Ka?
Sex desire is not unnatural, Prabhupda explains. You can utilize
your sex desire for Kas service. You can produce Ka conscious
children. So we dont prohibit. Our process is that everything should be
in the service of Ka. The others, they are producing children like cats
and dogs. If you produce Ka 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 stra. So Ka says in
the Bhagavad-gt, 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 Kas purpose, then I shall use.
Otherwise, I will not. That is Ka consciousness. Just like Vasudeva
and Devaki, in their previous life, after marriage they began to prosecute
tapasya, If we can get Ka as our child, then we will have sex life.
Otherwise, not. So for many thousands of years they underwent tapasya,
and Ka came, So, all right, then I shall become your child.
Pit na sa syj janan na s syt. 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 ya samupeta-
mtyum. 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 Ka 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

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change of body. This life he will be liberated. Thats all. That is Ka
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. Hell be liberated.
You can produce hundreds of children like that. That is Kas service.
That is Ka consciousness. There is nothing unnatural in Ka
consciousness. Everything is natural. So chant Hare Ka.
After Prabhupdas clarification of this point, the devotees are
relieved. They understand that Ka consciousness does not mean
repression. Marriage is natural, and sex life within marriage for Kas
service is also natural. However, by chanting the mah-mantra, one will
develop a higher spiritual taste and will no longer be attracted to bodily
sense enjoyment.


With so much street sakrtana 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 brahmacrs to Watts after seeing the
chanting party with kartls and mrdangas. Even though they know
nothing about the movement, they realize that it engenders something
that is very attractive. Viujana 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. Its a tough job, but he enjoys it.
Madhudvia: Viujana used to have a squirt bottle, to refresh the
devotees when they would nod off on the way to sakrtana.
Inevitably, someone would begin to nod off, and Viujana would
give him a little squirt, Jyate. He used to say Jyate. He would
make up these songs like, Keep your eyes on the pure devotee, jyate,
jyate.
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 Prabhupda. He might
have had a romantic outlook towards the spiritual world and

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Caitanya Mahprabhu, but the devotion was there, even if it hadnt
taken complete form and siddhnta yet. None of us really had much
philosophical depth; we were just into chanting. We read
Prabhupdas books, but there werent that many back then.
The brahmacrs live a Spartan life in the Watts house. As the
treasurer, Madhudvia walks to the local bank every day, carrying a
strongbox full of coins. With his bead bag on one hand, he constantly
chants, Hare Ka Hare Ka, Ka Ka 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 Madhudvia a wide berth, they let him pass by without incident.
In her little cottage out back, rmati begins making dolls and
puppets. Viujana 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 Prabhupda has requested her to make a baby Ka, and she
offers him a beautiful Ka doll. Charmed by Kas beauty, he asks
Viujana to make a daily offering of hot milk for baby Ka and gives
him mantras to chant during the offering. Viujana is very eager to
offer the milk and swing the cradle that baby Ka lies in. He becomes
very attached to doing this little ceremony in the back cottage, where
baby Ka lives with rmati. His natural tendency for Deity worship
first begins to blossom with this beautiful Ka doll.
rmati needs supplies to make puppets, and Viujana 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. Viujana designs an ingenious stick maneuver
apparatus with attached wires that will become the arms. The hands fit

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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 brahmacrs 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 Tamals brand new Olivetti portable typewriter
and an expensive sewing machine belonging to Silavati. Its almost as if
they have been moved out. Luckily there was no money around the
house, so its not a total disaster.
rla Prabhupda 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, Prabhupda 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, Prabhupda performs a fire sacrifice there, initiating several
devotees. Before the ceremony begins he notices Jaynanda.
Jaynanda looks like r Caitanya Mahprabhu, he chuckles. Yes.
He was tall and stout and strong, Caitanya Mahprabhu. Jaynanda is a
big man with big shoulders, but hes so naturally humble that he blushes
beet red when Prabhupda compliments him.



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After weeks without a temple, Daynanda finally locates an empty
church at 1975 South La Cienega Boulevard. Prabhupda is eager for a
center in Los Angeles, and Daynanda is eager to show him the property
and get his approval. Although it is just an old wooden church in
dilapidated condition, Prabhupdas 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 prasdam hall. There are other fairly
substantial rooms, two offices, two bathrooms, and a decent kitchen.
Touring the premises with Daynanda, Prabhupda 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 Daynanda 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 wont be
any tenants complaining about loud kirtans. With minor modifications
this will be ISKCONs most impressive facility.
Daynanda negotiates a lease agreement, bringing the rent down to
$400 a month for the first year. Prabhupda takes Tamal Ka around
to show him the site. He asks Tamals 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 sakrtana
party?
Tamal is taken aback. He wants the sakrtana party to remain
independent from the temple. He prefers to maintain their separate
existence in the Watts house, considering themselves as Prabhupdas
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,
Daynanda.

181
We can only give $100 a month rla Prabhupda, he answers
reluctantly. Accepting that, Prabhupda pledges the difference from his
book fund. Understanding the mentality of his neophyte disciples,
Prabhupda 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, Prabhupda explains that this new facility offers a
great potential for spreading Ka consciousness in Los Angeles. But it
will require expert management.
Why dont 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 Prabhupda, 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 Prabhupdas personal entourage. If we move in here...
No, no. This will be just for a short time, Prabhupda reassures him.
Tamal is left with no other choice but to accept the proposal. The
brahmacrs relinquish the Watts house and move into the church.
Their first service is to transform the church into a temple.
Tamal Ka: Now, instead of mrdangas and kartls, 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 brahmacr
and brahmacrn quarters, respectively. The three alcoves off the
prasdam hall are converted into an art studio for Muraldhara, a sewing
room for Silavati, and a work room for rmati to make dolls and
puppets. Nara-Nryaa: begins to craft a beautiful vyssana, while a
special room is prepared for rla Prabhupdas personal use. A beautiful
sign is put up on the front lawn advertising the Sunday feast.
When the renovation is complete, Prabhupda is brought to the

182
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
brahmacr quarters, brahmacrn quarters, a well-equipped kitchen, a
huge temple room, a prasdam dining hall, and his personal darshan
room. He is satisfied to see the effort the devotees have made to use the
facility properly.
Jaynanda 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 Ka. 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, Jaynanda ensures that they feel right at home.
Labangalatika dev ds: I met Jaynanda 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 Prabhupda had initiated, who had gone
home to her mother because she was so sensitive. He was very nice. He
didnt think that he couldnt speak to me because he was a
brahmacr.
Dvrakda: I was five years old. My name was Darwin, and
Prabhupda used to call me little boy Darwin. My mother and I had
just moved from the Santa Fe temple. Jaynanda 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.
Viujana 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

183
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 rla Bhaktisiddhnta Sarasvat hkur,
as Prabhupda is about to begin the program in his newly refurbished La
Cienega temple, he notices that Jaynanda is absent. All of a sudden,
Jaynanda comes in and offers his obeisances.
Hare Ka. Come on. I was thinking, Where is Jaynanda? Now
immediately he has come. Everyone turns to see Jaynanda, in his usual
humble manner, bringing an enormous tiered cake intended for rla
Bhaktisiddhnta Sarasvat hkur. The devotees gasp in wonder, and
rla Prabhupda looks very pleased. He instructs Jaynanda to offer it
directly to his Guru Mahrja, adding, Take care it may not fall down.
All right.
This is a special rapport with the spiritual master. Jaynanda has
imbibed the concept of devotional service so perfectly, and as a result,
the devotees observe that rla Prabhupda is always thinking of him.
Everyone is happy, because they know that Jaynanda deserves this
extra mercy.


Because devotees stay out on sakrtana until late at night, magala-
rati at 4:30 AM has not yet been introduced and the morning program
only begins at seven oclock. Prabhupda 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, Prabhupda singles out Tamal Ka. What time is it,
Tamal?
Its six oclock, rla Prabhupda.
It will never be six oclock 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 Vaiavas, pure devotees of Ka.

184
Recognizing Tamal Kas organizational ability, Prabhupda 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. Prabhupda brings this up in a gentle
way when Tamal brings over Muraldharas new painting of the
Bhagavatam cover for approval.
As Prabhupda studies the painting, he begins to point out the
different features of the creation for Tamals consideration. Pointing to
Ka, he describes how the entire creation is simply an expansion of
Kas energy. The unlimited Vaikuha planets are self-effulgent and
eternal. Pointing to the corner where Mah Vishnu is lying down on the
Causal Ocean, Prabhupda explains how millions of universes emanate
from His pores during just one breath.
Tamal Ka: Prabhupda 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 Ka. And in this temple there is
one Tamal Ka. He is there, and is thinking that he is very
important.
Then Prabhupda looked at me and smiled. He was showing me
how unimportant I really was. The lesson was clear: no one had the
right to become puffed up, no matter how important his position
might seem to be.
Nara-Nryaa: has been spending all his time carving and preparing
a gorgeous vyssana since the wonderful new temple deserves an
equally wonderful seat for Prabhupda. Everybody wants to offer him a
seat worthy of his position as the representative of Ka. They place it
on the stage to the right of the Deity altar. When Prabhupda arrives
and is offered this grand seat, he is hesitant to accept it. Never has such
an excellent vyssana been offered to him before. His eyes fill with

185
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 Mahrja. 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 Prabhupda 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 rla Prabhupda that
take place this month.
The second major step forward is in book publication. In mid-
December a case of books arrives from New York. At the evening class, a
devotees hands Prabhupda his newly published Bhagavad-gt As It Is.
Holding it up for everyone to see, Prabhupda 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. Prabhupda 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.
Prabhupda has already begun translating the Bhakti-rasmta-
sindhu, which will be named Nectar of Devotion. In response to so many
questions about the personality of Ka, he is also preparing to write a
summary study of the Tenth Canto of rmad-Bhgavatam. It will simply
be entitled Ka, The Supreme Personality of Godhead, and will be filled
with stories and illustrations of Kas pastimes. Now there are several
ISKCON artists, and he encourages them to paint the many pictures of
Ka ll that he desires. Teachings of Lord Caitanya is already being
printed.

186
Another major project is the establishment of gurukula, where boys
and girls will get a proper Vaiava education. Prabhupda is
encouraged to see the devotee children take to Ka consciousness so
enthusiastically. He requests Hayagrva to take charge of the new
gurukula project and set up the school in New Vndvana.
Important news arrives from Rupanuga. He has been offered an
accredited course teaching Ka consciousness at the State University
of New York at Buffalo. Prabhupda considers it a breakthrough for
Lord Caitanyas movement in the West. He hopes the more intelligent
students will come forward to take up the mission. He encourages
Hayagrva to attempt a similar course at the University of Ohio. If
students can learn about Ka consciousness at the college level, it will
be a great success for ISKCON.
In New York another first is that Rdh and Ka make Their
divine appearance in ISKCON. rla Prabhupda has been traveling
with small Rdh-Ka Deities, but now Rdh-Ka Deities are
installed in the new temple on 61 Second Ave. A gorgeous abhieka
ceremony is performed, following detailed instruction from rla
Prabhupda, 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 sakrtana by the police. There have been ongoing
problems since Tamal Ka and Viujana left for LA. With the
following letter, Prabhupda 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 Prabhupda
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 rla Prabhupda. Instead,
he records his Manifesto of Ka Consciousness, which was intended
as the press release.
After the recording, Tamal Ka approaches, We have prepared a
very large feast.
Thats all right. You eat. Prabhupda humbly declines the
invitation. Prepare a large feast every day and chant every day and eat
prasdam 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. Im very glad that Viujana 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. Dont
be disappointed. Ka will see to His own business. So you have
prepared a large feast, you eat.
Due to his transcendental vision, Prabhupda turns the failed Press
Conference into a blissful kirtan and feast by introducing the evening
program of sandhya-rati. He demonstrates the practical application of
Ka consciousness, chant, dance, and feast on Ka prasdam.
Tamal Ka, Viujana, and Jaynanda are developing their spiritual
personalities. Tamal is trying to understand everything logically and
reasonably. He is approaching through the intellect. Viujana is trying
to understand how to get the experience and taste of Ka
consciousness. He is approaching through the heart. Jaynanda is simply
accepting everything as spoken by rla Prabhupda. 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 Ka. 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

188
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.
Jaynanda 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.
Viujana 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 Ka, 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 faade, 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 Lords 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

189
grand places of worship.
The movement takes off in California through the combined efforts
of Viujanas enthusiasm for sakrtana, Tamal Kas organizational
skills, and Jaynandas dedication to humbly take up whatever service is
needed. Prabhupdas personal presence, of course, is the galvanizing
factor.
Tamal Ka: On numerous occasions Prabhupda 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 Ka movement. The first
time we had the really big Ratha-ytr 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 Prabhupda standardized
many things.
Also 1968 was the first time that there was a developed sakrtana
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
sakrtana boom. The sakrtana movement really took off on the
West Coast. It didnt take off on the East Coast. I used to call
Brahmnanda 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 didnt
have that kind of festive mood. And that festive mood was created
especially by Viujana.
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.
rmad-Bhgavatam 2.7.3, Purport
Washington, DC July, 1971
Prabhupda is coming! Haribol, prabhus. Hes gonna be in New York
temple.
Excitement is at its peak when the news reaches the devotees at 2015
Q Street. rla Prabhupda 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.
Prabhupda 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 Prabhupda
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 rla Prabhupda, so that their own devotees can be initiated
together.
Dmodara dsa announces that the whole DC temple will go up to
see rla Prabhupda. He also has a plan for his Rdh-Ka Deities,
who have been lying in the closet at Q Street for over six months.
Mahmy dev ds: I first saw Rdh-Dmodara in a closet at the
Washington, DC, temple. I was the pjr 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 werent visible because They were on the floor. I took the
cloth off the Deities and, Wow, Rdh-Ka! I paid my
obeisances. They were heavy, but I pulled Them out. There were

191
cockroaches all over the floor. They just werent being worshipped.
Dmodara 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 Dmodara about it. He said, Some day well
install these Deities.
Abhirma: I remember seeing Rdh-Ka Deities in a corner closet
in DC temple. I was the temple president of Baltimore at the time, so I
was naturally friendly with Dmodara. 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 rla Prabhupda. Most of them are anticipating
initiation. Traveling with the devotees will be Rdh and Ka, now
out of the closet and brilliantly revealing Their perfect beauty.
Dmodara hopes to show Prabhupda the Deities and get permission to
worship Them.
When Dmodara finally arrives in New York and arranges a darshan,
he ensures that the Deities are carefully brought into Prabhupdas room
for his approval. There is an immediate response from His Divine Grace.
Dmodara: rla Prabhupdas reaction was overwhelmingly positive.
His eyes opened up wide, you know what I mean, youve seen pictures
of him with that look of wondrous animation, and he said, Oooohh!
They are very beautiful. Dont you think so, ymasundara? His
secretary agreed. Well, what a victory. We had our Deitiesand
personally approved by His Divine Grace. It wouldnt be long now
before Washington, DC, was a Rdh-Ka temple. Look out
ISKCON!
So we left Them in New York for Muraldhara to touch up Their
painting for the installation. rla Prabhupda had asked me what I
wanted to do with Them, and I said wed like to install Them in DC,
and he okayed the plan. But apparently Ka had other plans. You

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might say, in retrospect, that we never should have left Them in New
York. (Oh Lord, what fools these mortals be!)
Meanwhile in New Vndvana, Krtannanda Swami has been
wanting to organize some kind of traveling program. New Vndvana is
a very simple farm community with no strong preaching program to keep
a sannys active. So Krtannanda wants to travel and preach with
Kuldri, his servant. Together they do a number of college programs,
which they consider very dynamic.
Bloomington, Indiana, is a big college town where Krtannanda likes
to do programs. In a vegetarian restaurant run by Sufis, Mahrja plucks
a tamboura and chants while Kuldri plays mdaga. After chanting,
Krtannanda 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.
Krtannanda has a vision for traveling and preaching. He wants to
do something more for the college programs, but hes not exactly sure
what that is. He has been doing radio programs in Columbus, Ohio, with
a new bhakta named Mah Mike. The chemistry is already there, and
Krtannanda is always looking to get more people involved in his
program.
Mangalananda: When I first met Krtannanda Swami, he didnt
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 prasdam for distribution
and go to colleges. He would give a talk and then we would sing Hare
Ka. It was just mdaga, kartls, and guitar. It wasnt a big
musical thing, just a lecture, prasdam, and kirtan. The basic
program.

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Hayagrva had started the Columbus temple, one of the places where
Krtannanda 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 rla Prabhupda flies off to London and the excitement of his
New York visit fades, Krtannanda Mahrja again focuses on his
traveling program. Early one Saturday morning Mahrja invites
Silavati and Toaa Ka to accompany him to New York. He and
Kuldri go up periodically for supplies and to do some preaching in New
York City.
Silavati, the head pujari from Los Angeles, is visiting New
Vndvana because her children, Girish and Birbhadra, are now living
there. She is an older, matriarchal personality, well-known in ISKCON
because Prabhupda had personally trained her in Deity worship.
Kuldri is waiting in the drivers seat when the others get into
Mahrjas 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, Kuldri finally finds the entrance ramp onto Interstate 70
East.
As they drive along, past green pastures with grazing cows, Kuldri
and Mahrja inform Toaa about their plans for a sakrtana party
with a theatrical presentation traveling to the colleges. Feeling the
excitement of the new program, Toaa suddenly has an idea. He turns
to Silavati, who sits quietly in the back of the van.
In your conversations with rla Prabhupda, 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, Prabhupda 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

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wherever you happen to be.
Really? Wow, that sounds revolutionary.
After a few minutes Toaa casually mentions to Krtannanda,
Mahrja, I happen to know that about a year ago Dmodara Prabhu
arranged, somehow or other, to get Rdh and Ka Deities cast
somewhere in India. When I was a brahmacr in the DC temple, we
were told, Oh, the Deities are coming! Dmodara is kind of a visionary,
and he just went ahead and ordered these Deities, but Prabhupda was
very strict, and because we didnt have eight brhmaas in the temple
we couldnt have Rdh-Ka 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? Krtannandas interest is piqued.
They are stunning to look at. Much different than Deities that you
normally see. Ka is made of German silver, and Rdhr is
fashioned from eight precious metals. (In Sanskrit, aa-dhtu)
Dmodara put Them away in a closet, and we thought that we would
install Them in a few years.
So where are They now? Mahrja is definitely interested at this
point.
Toaa 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 Dmodara wanted to have the Deities
painted anyway. So I know that those Deities are in New York right
now, and Muraldhara is painting Them. They are very beautiful. When
you see Them I think youll agree. I dont 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 Dmodara and Im sure hell agree that you can, in effect,
borrow Them.
Hmm. This is very interesting news you have, Krtannanda says,
deep in thought. Kuldri has a big smile on his face. He obviously
understands Mahrjas mood.
Yeah, and Silavati says that its all right to have traveling Deities,
Toaa adds.
Before they know it, the New Vndvana devotees arrive in New

195
York, paying the toll to cross the George Washington Bridge into
Manhattan. Soon they are crossing the Brooklyn Bridge, and Kuldri
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 rla
Prabhupdas quarters by just glancing to your right, if the doors to
Prabhupdas quarters are open. This time they are.
As the devotees step into the temple, they can see Rdh and Ka
in Prabhupdas quarters. At this very moment, Muraldhara has just put
on the final touches and is admiring the beauty of the Deities.
Krtannanda goes no further. The others follow him straight into
Prabhupdas quarters and pay their obeisances. Silavati falls in love
with the Deities at first sight, as do the others. Everyones eyes light up.
It is a quiet, special moment.
After gazing at the Deities, Mahrja 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 Krtannanda Swami, he gets Them. Of
course, when he calls Dmodara on the phone, he says he just wants to
borrow Them for a short time.
Dmodara: When Krtannanda 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 didnt trust him, and I knew that it was quite
possible we would never see the Deities again. But They werent 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 Kas arrangement that They be worshipped
somewhere else. We took a philosophical stance because of the point

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that They were meant to be worshipped and not sit in a closet.
Krtannanda returns after the phone call and simply says, Hes
agreed. The others are overjoyed, although no one really knows what is
going to happen next.
The next day at the Sunday feast Toaa sits down with a friendly
couple who introduce themselves as Bob and Aura Shectman. Sitting on
Auras 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 Maxs
Kansas City and other hip places. But now, since meeting the devotees,
they are bored with that whole scene.
As they take prasdam together, the conversation shifts to Toaa
and what brings him to New York. Toaa tells them about a vague idea
that the devotees in New Vndvana are cooking up, about traveling
around with Deities.
Well, I have a bus, says Bob.
A bus? Toaa hadnt 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 sakrtana party out to Times Square. Thats our regular spot.
Ive just quit my job and Im ready to roll, somewhere.
Toaa excitedly tells Bob and Aura about the Rdh-Ka Deities
they are interested in and then takes them to meet Krtannanda
Mahrja. Within minutes its decided. Bob and Aura like the Swami
and will drive out to New Vndvana 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

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their first fire yaja in La Cienega. Eight devotees get initiated, and a
triple marriage ceremony is also performed. Tamal Ka 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 hours 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
Ka 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.
Mohannanda: About this time I met Jayatrtha, 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. Jayatrtha
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.

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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 worldto 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 doesnt 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 myvda 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, rla Prabhupda is on the scene preaching pure Ka
consciousness. He is having a profound effect on the new spiritual

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awakening taking place in America and the world, because he reaches
out to touch the soul that is longing to reunite with r Ka in pure
devotional service.
Mohannanda: On Christmas day 68 we were chanting Hare Ka
along with Prabhupdas first album, which was playing constantly
throughout the house. It was magnificent. I had a profound
connection with Prabhupda 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 Prabhupda 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 sakrtana 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 Viujanas 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 prasdam,
preaching a little and establishing a friendly relationship.
After the feast they continue in Tamals little office, sitting until
midnight discussing philosophy. On the wall is Muraldharas painting of
the Bhagavatam cover. The picture captures the imagination of the
newcomer. After hearing Tamals explanation of the different planetary
levels and where the spiritual sky is, he becomes convinced and decides
to join.
Its 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 theyre not happy to see him join the Hare Kas.
Within a few days they return and persuade him to leave. Tamal and

200
Jaynanda decide to rescue him and drive off one evening in the van.
When they knock at his door, hes 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 Ka: Bhavnanda was part of a group of film people. Andy
Warhol had some film people who were on the East Coast, and then
Bhavnanda had a group of friends and film people on the West
Coast. Jaynanda and I went after Bhavnanda 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, Viujana keeps Bhavnanda dancing and
chanting. Soon he becomes an attractive addition to the sakrtana
party because he is a good dancer with a good voice as well. He is even
happy back in the kitchen washing pots with Viujana after the
Sunday feast. Now he understands that his constitutional position is
servant, not master.
Feeling that the temple is a little too plain, Bhavnanda 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
Aladdins Palace, something out of the exotic East. Everybody loves it.
Prabhupda especially appreciates the endeavor of this young American
disciple.

For the last month, Prabhupda has been regularly teaching the
devotees all the standard songs of the Vaiava Acharyas. Viujana is

201
particularly interested in these songs, and they enter deep into his heart.
They will become the life and soul of his preaching before long. rla
Prabhupda encourages him and offers to teach him the proper way to
play harmonium. The arrangement is that for every new bhajan that
Viujana learns, Prabhupda will give another harmonium lesson.
Understanding Viujanas musical talents, Prabhupda gives him
the words to a song by Narottama dsa hkur, Vndvana ramya
sthna, and asks him to compose a melody that his countrymen will like.
Viujana is excited by this service, and the next day he informs His
Divine Grace that he already has a melody for the song. Prabhupda asks
Viujana to come by his room and sing the new melody. After hearing
Viujana sing the bhajan, Prabhupda 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, Viujana is
particularly impressed with Prabhupdas musical abilities. Not only is he
an accomplished mdaga player, but Prabhupdas harmonium playing
reminds him of the top jazz musicians. And never has Viujana heard
such deep and profound singing. Yet all of Prabhupdas music is simply
to glorify the Supreme Lord, Ka.
Today, January 16, Prabhupda finishes the last song that he will
teach: Parama Karuna by Lochan dsa hkur. 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. Prabhupda also has
Dinesh record Viujana singing Vande ha and Hare Ka while
Prabhupda plays the mdaga. Singing the ancient Sanskrit prayers,
Viujana deeply meditates on his spiritual master sitting before him
accompanying him on mdaga. It is at this point, some say, that
Prabhupda 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.
ymasundara writes that Prabhupdas visit to London will be the

202
biggest event since the time of the Roman Invasion. Prabhupda agrees,
adding that this time England will get something sublime. He is so
pleased with the success of the London Yatra that he cant contain his
admiration for the attempt of these three young couples. He knows that
Ka has blessed them with His mercy.
My Guru Mahrja sent one sannyasi, Swami Bon Mahrja, to preach
Ka consciousness in London, sometime in 1933. Although he tried
for three years, and at the expense of my Guru Mahrja, he could not
do any appreciable work. So Guru Mahrja, 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 Mahrja 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 Ka. And to
know the science of Ka means to serve Ka under the directions
of a bona fide Spiritual Master. When we serve Ka in this way,
Ka is pleased to reveal Himself. So we should follow strictly the
Vedic principle that anyone who has unflinching faith in Ka and
the Spiritual Master, to him only the science of Ka consciousness
becomes revealed. Then, when we are fully conversant in revelation of
Ka consciousness, we can meet any opposing elements and come
out victorious.
Letter to Hayagriva, January 31, 1969
The enthusiastic reception of Lord Caitanyas mission in the West
gladdens the heart of rla Prabhupda. Like a General in the field, he
now sees that victory over my 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 Mahrja
indicated that the mdaga 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 dont demand any money. People should know this
difference.

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Letter to Brahmaanda, January 30, 1969
Prabhupda instructs the Los Angeles devotees to have democratic
elections to choose their temple officers. Daynanda is elected president,
Jaynanda is the vice-president, Tamal Ka is the secretary,
Madhudvia, the treasurer, and Viujana the temple commander. They
comprise the board who oversee the temple management. Often, Silavati
sits in for the Deity department.
February, 1969
rmati 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. Viujana
envisions a grand production and together with Stoka Ka 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 sakrtana eight hours a day, and ten hours
on the weekends.
The large open-spaced brahmacr ashram is generally vacant during
the day, so Viujana 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 rla Bhaktisiddhnta Sarasvat hkur. A chair sits in front of
the puppet theater for Prabhupda, who enters smiling in anticipation.
As he takes his seat, everybody sits down around him. Tonights
presentation is the story of Prahlada and Hiranyakasipu.
rmatis 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. Viujana 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.
Prabhupda enjoys the show so much he requests them to do more

204
plays and make it a regular function of the Sunday program. He wants
cultural presentations of Ka conscious themes. In a letter the
following day, he expresses his appreciation for the puppet show.
Please inform Gurudas that in Los Angeles temple, Viujana, Tamal
Ka, Silavati, and her son Birbhadra, played a puppet show yesterday
on the occasion of my Spiritual Masters 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 Ka. 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 Prabhupdas request, the puppet shows become a regular feature
of the Sunday program. Viujana and rmati 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.
rmati dev ds: Prabhupda would always ask for specific puppet
shows. Viujana 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. Prabhupda just
loved these puppet shows.
One time I sat next to Prabhupda during an intermission and I
asked him, Prabhupda, how do you chant? Is it Hari Ka or Hare
Ka? Prabhupda bent over to me, because he was chanting on his
japa beads, and right in my ear said, Hare Ka! It just felt so
dynamic that it filled me for months. That was a very powerful
moment. I cant possibly express it, but I remember it very vividly.
The transcendental sound vibration of Hare Ka uttered by rla
Prabhupda enters rmatis 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.
rmati loves to wear a lot of jewelry, and when Prabhupda comes to
the temple, she adorns herself just for him. Prabhupda appreciates her

205
beauty and comments one evening that, rmati is not only beautiful on
the outside, but beautiful on the inside.
Every morning the temple commander, Viujana, organizes all the
duties in and around the temple. He even orchestrates the washing of
the laundry. A couple of brahmacrs take everyones clothes, they wash
and dry them, then fold everything nicely and place them in the
brahmacr ashram where everyone comes to claim their own.
In these early days sakrtana is everybodys prime function. All the
devotees are inspired by Viujanas love and dedication to sakrtana.
After lunch prasdam he takes out the sakrtana party. Everyone
enthusiastically crowds into the van for the drive to downtown LA in
front of Bullocks Department Store at Seventh and Broadway. The area
is dirty and congested and not a very nice place to go, but its 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,
Viujana begins plucking his tamboura in an ancient drone, chanting
the guru-prama 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 Kas Holy Name. As Viujana 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. Viujana 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, Viujana switches to mdaga. 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

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calls the devotees together to tell them Ka stories or to talk about
Prabhupda. 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
Viujana 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 hes chanting.
Revatnandana leads the party in BTG sales with 12-15 each day. Thats
considered big for one devotee.
Labangalatika dev ds: We went on sakrtana for at least six hours
a day with just a few devotees, maybe ten. This was my first
introduction to Ka consciousness. Viujana 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 wed be in Kaloka,
completely. The kirtans were so purifying. It was the most wonderful
Ka conscious experience to chant the Holy Name in the
association of Viujana. He was the center of everything.
rmati 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 Viujana 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.
Dhadyumna: There was a story around the LA temple. Tamal
Ka was such an organizer that he organized very nicely the first
big kirtan parties in LA with Viujana leading. But Tamal wanted
that everybody should go out with the conch shell and collect money.
Viujana would never collect. He only wanted to lead kirtan. When
Prabhupda came, Tamal went to see him and complained,
Viujana wont collect, rla Prabhupda, he only wants to chant.

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Prabhupda leaned back and smiled, Yes, he has achieved
liberation simply by chanting. That was the end of Tamals plan to
get Viujana to collect money. And it was kind of like that,
Viujana didnt think about money.
Around five oclock the party heads back to the temple, where
everybody showers and gets ready for sundara-rati. Viujana sings one
or both of the kirtans for the evening program. Devotees prefer him
leading. Revatnandana gets to lead occasionally. Sudama also leads from
time to time. Even Tamal leads sometimes. Madhudvia leads kirtan
whenever he can get a chance to do it, but mostly Viujana leads
because everybody wants him to.
As soon as rati is finished, prasdam is served. Then everybody goes
out to Hollywood Boulevard. The new sakrtana spot is in front of the
trendy restaurant, Diamond Jims. The whole mood is very festive and
full of fun. It never seems like work. Everything is so enjoyable.
Viujana 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, Viujana takes the sakrtana party out to
Sunset Strip on the weekends.
ukadeva: I was walking around Sunset Boulevard, and I heard a
kirtan going on. By Kas grace I walked around the corner to
check it out, and there were the devotees. Viujana was leading the
kirtan, with Tamal Ka, Sudama, Umpati, and a lot of devotees
from the LA temple. I had seen the Hare Ka 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.
Madhudvia: Viujana would make up his own melodies.
Prabhupda actually gave him that one song Vndvana ramya
sthna, and asked him to compose a melody. He composed this
beautiful melody. Viujana was so intoxicated with kirtan. He would

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go out all day long having kirtan, come back to the temple, and start
chanting bhajans for the Deities before evening rati. Then hed lead
the evening rati. He just kept on going and going. He was genuinely
intoxicated with the Holy Name.
Devotees see that Viujana has taken Prabhupdas teaching to
heart. His questions in class reflect his desire to mold his life around the
chanting of the Hare Ka mah-mantra.
How will it be possible, Prabhupda, for a man whose mind is clouded
to constantly chant Hare Ka? A man whos always thinking thoughts
about family, friends, country, nation?
Prabhupda is chuckling as he answers this question. As Maya is
forcing you, dragging you from this Ka consciousness, you also force
Maya by chanting Hare Ka. There is a fight. We are not afraid of
Maya because Ka is there. Maya cannot do anything. Simply you have
to become strong. And what is that strength? Chant Hare Ka, Hare
Ka, Ka Ka, 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 Kas spiritual
energy?
That instrument you have got, Prabhupda says with a smile. This
mdaga and cymbal. Just vibrate. It is very simple. The instrument is
your tongue. Chant Hare Ka. The instrument is your ear. Simply
hear the vibration. You have got all the instruments with you. You
havent got to purchase or hire from anywhere. You have got the tongue
and you have got the ear. Simply chant Hare Ka 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? Prabhupda questions
his disciple.
I understand that your attention would be one-pointed on God.
Thats it. When you actually see God, you cannot see anything

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except God. That is God-seeing. That is stated in Caitanya-caritmta,
sthavor jagam dekhe na dekhe tava mrti. A highly-elevated devotee sees
trees or animals are moving and nonmoving, but he does not see their
form. Everywhere he sees Ka. Ka says, sarva-yoniu kaunteya
mrtaya sambhavanti y. 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 Ka. Here is a son of Ka.
So if you love somebody, as soon as you see his son, you immediately
remember whos son he is. Therefore he sees the tree but immediately
remembers, Oh, it is Kas. He sees a dog; he immediately sees he is
Kas. He sees a watch; he immediately sees it is Kas. Therefore he
is single-eyed. Thats all. He has no other vision. Everything is Kas.
Therefore he wants to take everyone toward Ka, Please come to
Ka consciousness. You are Kas. Why are you identifying with this
nonsense? Why are you thinking American, Indian, this or that? Come
to Ka. 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, Prabhupda humbly
answers. God is great, you are not great. Dont claim that you are God.
Dont 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 Ka. This is
simple truth. So that rebellious attitude is called maya. We have to cure
them by this transcendental vibration, Hare Ka. This is the curing
process only. Simply let them hear and theyll gradually be cured. So this
is the mantra to awake the sleeping human society. The Vedas says, O
human race, please get up. Dont 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 Ka and theyll be cured.
Viujana is very inventive in making and fixing things. With so
much kirtan going on, the mdaga soon reaches the point of just falling

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to pieces. Viujana 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.
Viujana is also the dynamic force behind the incredible Sunday
feasts. He does everything. He doesnt think he is too advanced to do
any service. If anyone has any problems, they go to Viujana, who is
always there to lend an ear, or a shoulder. Because hes so kind to the
devotees, everybody loves him.
Stoka Ka: The first time I met Viujana was at the Sunday
festival. I remember meeting Viujana and Tamal Ka together. I
thought Viujana 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 Viujana 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 wasnt 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. Viujana would always begin the
kirtan with the tamboura.
Viujana 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.
Viujanas chest and arm muscles are well formed from playing
mdaga, and his leg muscles from dancing in kirtan. He has a brilliant
face with big ears and a large nose. His ikh 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

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amount of energy he burns leading the sakrtana party in non-stop
chanting cant be calculated. He has to eat a tremendous amount of
prasdam to maintain that energy and endurance. The head cook
regularly arranges extra plates of prasdam or mah, because Viujana
is such a voracious eater. But he needs it, and Prabhupda 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, Viujana is always there to ensure
that the prasdam is not wasted. Oh, you dont want that, Prabhu? OK,
thanks!
Daynanda: At first, Viujana was a very tall, young looking,
skinny boy. But then he used to stand on the streets of LA and play
the mdaga 6-8 hours a day, day after day, and come back and eat
huge quantities of prasdam. 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 mdaga. So he
grew muscular and big, and looked so healthy.
Life in the temple is absolutely blissful. With Prabhupda 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 Prabhupda.
In his ongoing correspondence with the London devotees,
Prabhupda 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 sakrtana movement. That is
my ideal of life, to form a nice group of devotees to perform sakrtana
and to distribute our books in wider circles. Here, Tamal Kas group
has proved a very nice sakrtana party, and we can combine with
your group which is also a very nice sakrtana 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, Prabhupda wants to establish an

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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 r Caitanya Math, Prabhupda makes one final attempt.
...I therefore request you to give me a plot of land within the precincts
of r Caitanya Math to construct a suitable building for my European
and American students who are loitering in Vndvana, chased by
Bon Mahrja, and who may go in numbers to visit the site of the
birthplace of Lord r Caitanya Mahprabhu. I can take the
responsibility of constructing such building at r Caitanya Math and
bear all expenses for the boarding and lodging of such students who
will go there. Sraman Mahrja says that r 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 rla Bhaktisiddhnta Sarasvat
Goswami Mahrja, 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-gt As it Is: With my best regards to His Holiness
r rmad B.V. Tirtha Mahrja, signed A.C. Bhaktivedanta Swami,
February 7/1969. However, Prabhupdas request goes unanswered.


On Sunday mornings, Viujana leads the devotees to Griffith Park.
He quickly grabs a couple of puppets along with his mdaga as the van
gets ready to leave. At the park the chanting attracts a large audience,
and as Viujana 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

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devotees and the crowd.
Devotees always go out with two big pictures, one of Prabhupda and
the other of Ka. By seeing the pictures of the Lord and His pure
devotee, hearing the chanting of the mah-mantra, smelling the incense
always burning after being offered to the Lord with love, and by taking
the mah-prasdam distributed by the sakrtana party, all the senses of
the audience are engaged in devotional service.
When Viujana ends the kirtan to give a short talk, he draws
everyones attention to the picture of rla Prabhupda. By introducing
the crowd to His Divine Grace, Viujana explains that Prabhupda
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 Ka. The more you love Ka, the
more He will reciprocate your love, and guide you back to the spiritual
realm, back to home.
After his little talk, Viujana 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 Rdhr and the gops
searching for Ka. Viujana 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, Rdh confides to her friends,
Oh, search out that Ka.
Lalita and Visakha call out for Ka. Shyamasundar, are You near
Your beloved river Yamun, resting Your blue body?
After hearing no reply, Rdhr says, Search near the
Govardhana Hill, dear gops. My beloved does not know where to place
Himself. He cannot distinguish bad places from good.
Lalita and Visakha console Her, O dear Rdhr, be patient, for
Ka is not localized. He is all pervading. He is in the sky. He is in the

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water. He is in everyones heart.
Alas, for us, fair gops, says Rdh. What have we to offer this Lord
Ka when He owns our very soul?
In the next play, Viujana introduces other puppets and performs
the story of Ka and Bakasura, the stork demon. The audience is
thoroughly entertained hearing Viujanas 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 Viujana has only been
involved with Ka consciousness for one year, and is only a lad of
twenty.
At the end of the performance Viujana uses the puppets to invite
one and all to attend a special festival and Love Feast at the Hare Ka
temple. By the time the devotees are ready to leave the park, many
interested people want to leave with them.
rmati dev ds: Viujana would usually bring a whole park full of
people back to the temple. Hed say the same thing that Prabhupda
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. Thats why he
could give the talks so well.
A few weeks before Lord Caitanyas advent day, Prabhupda calls
rmati 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. Prabhupda describes each setting and how it should be depicted.
rmati 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.
Viujana builds twelve apple-box size diorama displays and puts

215
lights in each one of them. Muraldhara 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. Viujana is very enthused
about the dioramas and is always talking about the project. The goal is to
have everything ready by Lord Caitanyas appearance day, so a little
happening develops with everyone completely absorbed in presenting
Lord Caitanyas pastimes.
Prabhupda 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 Viujana is the reader. For nine consecutive
days Viujana reads the verses and purports, and then Prabhupda
comments. This becomes known as the Yoga Series lectures. During this
period Prabhupda is also writing Nectar of Devotion and KA book
at his second floor apartment on Hayworth Avenue.
Rupanuga writes to report on his University course of Ka
consciousness at Buffalo. Seventy-two students regularly attend classes.
Prabhupda considers it a great success.
Inspired by the acceptance of Ka consciousness in America,
Prabhupda 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 Prabhupda, $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 Prabhupdas request and pledge $750

216
monthly; Mukunda for London, Brahmnanda for New York,
Cidananda for San Francisco, and Tamal Ka for Los Angeles because
Jaynanda guarantees the sale of all the BTGs for Los Angeles temple.
Now Prabhupda 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 Prabhupda 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 Prabhupda as if he was her
spiritual master, touching his feet several times. She carries small Rdh-
Ka Deities with her, and Prabhupda 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 Prabhupda continues with the yaja. After
the ceremony, Prabhupda goes up on the stage to sit on his vyssana to
the side of the altar. Picking up his kartls, he begins a kirtan and the
devotees rise to dance.
In the early days there was usually only one mdaga per temple and
only certain devotees were allowed to play it, usually the top players, like
Viujana. Kirtans were always ecstatic, but not uproarious. This was
due to the Swami step, a choreographed step that Prabhupda 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 Prabhupda leads a lively kirtan from the vyssana, he suddenly

217
motions to Viujana to take over the chanting. As Viujana takes
over the lead, Prabhupda 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 Viujana is leading the kirtan, he tries to pick up her beat.
Prabhupda 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 Prabhupda 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 Viujana! She is dancing and
playing and rla Prabhupda is obviously approving it, because he is up
there on the stage dancing along.
Just then rla Prabhupda does something no one has ever seen
before.
Tamal Ka: To everyones total amazement, Prabhupda began
jumping up and down! This was the first time anyone had ever seen
him do this. Up and down, up and down, he jumped, and all the time
moving forward, until he came in front of the Deity of Lord
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
Prabhupdas direction. No one in the entire temple remained sitting.
As soon as they saw Prabhupda begin to dance, they had followed
suit. And when Prabhupda began jumping, everyone had done so

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also.
Madhudvia: 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 rla
Prabhupda 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, rla Prabhupda is jumping up and down. I
guess we can jump up and down too! It was fantastic.
All of a sudden, rla Prabhupda leaps from the stage! He is in
amongst the devotees jumping up and down and chanting Hare Ka.
Shyama Ma picks up the beat on her dholak, and Viujana follows
along on his mdaga. She also dances along as Prabhupda continues
jumping and dancing.
Now Prabhupda starts jumping all around the temple room. In his
ecstasy he introduces the practice of circumambulating inside the temple
room during kirtan.
Tamal Ka: Everyone was jumping with him, jumping and jumping.
As he jumped, Prabhupda turned around and looked at all of the
devotees with a great smile on his face chanting; Hare Ka Hare
Ka, Ka Ka Hare Hare / Hare Rama Hare Rama, Rama
Rama Hare Hare. The whole temple became filled with the
pandemonium of ecstasy that Prabhupda had released.
When the kirtan ends, Prabhupda 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 rla
Prabhupda 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.
Prabhupda is jumping.
What do you mean jumping?
Jumping up and down in ecstasy while dancing in kirtan.

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Well, how do you do it? The devotee tells the story of the fabulous
kirtan.
rady dev ds: When Prabhupda first started dancing in LA,
we heard about it in Boston. Boy, were we envious that we werent
there. There werent 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 Prabhupdas 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, Prabhupda wants to
know if the diorama display is ready. The twelve completed displays are
brought into the temple room one at a time. Viujana tells the story of
each pastime with further comments from rla Prabhupda, 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.


Prabhupdas 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 ds arranges a radio interview for Prabhupda, and
during the show tracks from the album are featured.
At Prabhupdas request, Dinesh had also recorded Viujana
chanting, with rla Prabhupda himself playing along on mdaga.
Although the Viujana track is not released as part of Prabhupdas
album, nevertheless Prabhupda keeps a copy of the recording for
himself. He likes to listen to Viujana chant, with the Los Angeles

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Yatra responding so devotionally.
After Prabhupda leaves for Hawaii, Tamal Ka begins to make
improvements to the temple. Prabhupda had authorized him to fix up
the prasdam 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 Vaiavas. His presence
has become quite prominent since His initial arrival through Mlat. But
Rdh and Ka are also beginning to make Their appearance in
ISKCON.
When we first start a temple, we start with Jagannath Swami. My
Guru Mahrja 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 Rdh-Ka murti. So generally in all our temples,
Jagannath Swami and Lord Caitanya sakrtana pictures are
invariably there, and gradually we are installing Rdh-Ka murtis
in each and every center.
Letter to Hanuman Prasad Poddar, February 5, 1970
When r r Rdh-Ka make Their appearance in Boston.
Prabhupda instructs Satsvarpa how to perform the abhieka during the
installation ceremony. He also explains the proper attitude of worship.
Rdh-Ka is worshipped in Vndvana, which is like a simple
village, but we worship Lakshmi-Narayana, and the worship is
accepted by the Rdh-Ka Deity. Actually, in our present status, we
cannot worship Rdh-Ka. But as all the Vishnu murtis are situated
in Ka, therefore, our Rdh-Ka worship is transferred to
Vishnu, Lord Narayana. Vishnu worship, is the regulative devotional
principles, and Rdh-Ka worship is spontaneous service of eternal
feelings. Therefore, as Lakshmi-Narayana is the Deity of great
opulence, similarly our Rdh-Ka murtis also should be worshipped
with great pomp and dignity.
Letter to Satsvarupa, February 12, 1969
Now that Rdh and Ka are in New York and Boston, the Los
Angeles devotees are anxiously waiting for their own Rdh-Ka
Deities to arrive from India. Muraldhara draws a lovely design for a

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sihsana that he sends to Hawaii for Prabhupdas approval.
Prabhupda appreciates Muraldharas design and authorizes Tamal to
fund its construction.
In Honolulu not many engagements have been arranged, so
Prabhupda utilizes his time writing Nectar of Devotion and KA
book. Since the temple has only been functioning a few months, just one
new devotee, Balabhadra, is initiated before rla Prabhupda 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 rla Prabhupdas arrival in LA, there is a flurry of
excitement and activity as devotees scramble around to ensure
everything is in tip-top shape. Jaynanda 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 Jaynanda dig new flower
beds and clean up the grounds in preparation for Prabhupdas return.
As they work side-by-side, Jaynanda is always preaching and giving
instructions on the process of Ka 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 minds eye one image of Jaynanda from that
day. He had momentarily stopped shoveling the dirt and stood there
looking at the horizon and said, You know, things dont always go
right in Ka 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 wasnt 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 wasnt at all
pretentious; he wasnt anxious about presenting himself in any
manner. He was relaxed and sincere about everything he did.

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These are pioneering days for Ka consciousness in the West, and
in the excitement of spreading the word, the quiet devotees are often
overlooked. Jaynandas 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 Jaynandas 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
prasdam. 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 Ka 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

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of the initiation of Viujana and Tamal Ka.
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 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 were
gonna have a special event. I wanna introduce a personal friend of mine
from Haight-Ashbury. Hes here with some of his buddies. Lets really
put our hands together for these guys.
Viujana comes forward, accompanied by the devotees. Hare
Ka! Brothers and sisters. Were from the Hare Ka temple here in
Los Angeles. Weve come here today with our message of lovethe
Peace Formula for the Golden Age. Were chanting the names of God:
Hare, Ka, and Rama. These three names are arranged in a sixteen
word formula: Hare Ka Hare Ka, Ka Ka Hare Hare / Hare

224
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 Ka is so
wonderful that if you allow your mind to absorb the sound vibration,
then automatically you reach a reservoir of pleasure.
So now were going to chant this mantra together, and youll see how
powerful it is. Were 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 cant believe whats happening. Stand up?
Whats with this guy?
Everybody up. Up. Up. Viujana beckons with his arms. The
kirtan begins to the accompaniment of bass, guitar, and drums from the
Airplane.
Kanti Mati dev ds: Everybody was completely on acid. Then all of
a sudden here comes Viujana on the stage, and he was just
unbelievable. He took over the whole Love-In. Everyone came in those
days, the Hells 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 Ka. 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 Ka, 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

225
the Brotherhood of Eternal Love. One by one the Brotherhood leaders
are assailed by people who are beginning to freak out.
Mohannanda: 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 tripskids 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! Whats going on? I
was trained to administer against this, but I was literally being torn. I
didnt know what to do. It was hell. Absolute hell. It was almost a
Dantes 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 wasnt having any soothing effect at all. I thought, I cant 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 didnt know what to do, because I wanted to
continue on the spiritual path, but I knew it was time to stop taking
hallucinogens. You couldnt turn people on to God, no matter how
pure the acid was. If somebodys heart was not ready, they could not
see God, and no amount of drugs in the world would do it.

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At this point, miraculously for me, the devotees came onto the
field. It was a kirtan party led by Viujana, Bhavnanda, and a host
of devotees. Durlabha was carrying a picture of KaMurli
Manohara holding his flutewhich looked incredible. A picture of
Prabhupda was on the other side. The women were dressed in the
most magnificent colorful saris and golden jewelry.
With kartls 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 prasdam. They would
never take anything that wasnt offered. Bhavnanda 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
Ka and take prasdam. 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 Brotherhoods
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.
Sacidev: I came with the people from Laguna Beach to Griffith Park

227
on Easter Sunday. The devotees came to recruit people back for the
feast. Viujana was on the kirtan party that was from Vaikuha,
along with Bhavnanda and Madhudvia. 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 yaja performed by rla Prabhupda.
Among others, Bhavnanda and Palika are initiated into the eternal
Vaiava parampar. Mohannanda and Sacidev 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
Prabhupdas revolution in consciousness, moved by the beat of a
different drum.
Mohannanda: It was spectacular. Prabhupda 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 its 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, thats perfect.
I had my head shaved before the end of the day.
We can always understand an action by its resultphalena paricyate.
rla Prabhupda is actually empowered by Ka, so he is getting the
result. He teaches tapasya or nivtti-mrga, and makes no compromise.
Those who follow the sdhu-vaiava, pure devotee, experience the bliss
of Lord Caitanyas mercy. Those who do not follow, get no firm footing
in spiritual life. Maya just keeps them hanging, letting them think
theyre in spiritual life.
A few days later, Prabhupda leaves for New York. Tamal Ka,

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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 Prabhupda receives a copy of the brochure, he is
appreciative. Even though Tamal has simply quoted extracts from
Prabhupdas 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 Ka you are
getting good inspiration from within, as Ka is giving you good
wisdom.
Letter to Tamal Ka, April 26, 1969


A consignment of 2,500 copies of Teachings of Lord Caitanya finally
arrives from the printer, months behind schedule. Jaynanda 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 Kas office, practically filling the entire room. The
books sit there for weeks on end and its a mystery what to do with them.
The daily sakrtana parties focus on chanting the mah-mantra and
distributing BTGs on sakrtana but no one has ever distributed big
books before.
Jaynanda had originally given rla Prabhupda 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 Prabhupdas 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 rla Prabhupda first arrived in America, he personally sold
his Bhagavatam by going store to store. Besides this, no one else has

229
attempted to sell big books on a regular basis. Prabhupda 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 sakrtana party remains in the temple,
Jaynanda 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 Devahutis 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 my is so strong,
but nobody has any doubts regarding Jaynandas sincerity.
Tamal Ka: With complete faith in the words of his spiritual
master, Jaynanda took up the task with fixed determination. Each
day he would go out alone, sometimes in Los Angeles and sometimes
driving hundreds of miles to other cities, to place a few books in each
book shop he found. It was not unusual for Jaynanda to spend an
entire day selling only one or two books, yet he never became
discouraged, nor did he ever complain of any difficulties. While the
other devotees enjoyed constant association with each other,
Jaynandas service required that he go out alone. But he felt no
loneliness, having his spiritual masters order as his constant
companion. The scriptures state that there is no distinction between
the spiritual master and his instructions, and it was this realization
that enabled Jaynanda, an ideal disciple, to attain perfection.
Nothing ever changed Jaynandas consciousness.
Jaynanda 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.



230
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 Ka consciousness, she meets
the devotees in Honolulu. By Kas arrangement she has a private
darshan with rla Prabhupda, becomes convinced, and flies back to
Los Angeles to join the temple. All the new devotees look to Viujana
for inspiration, and Kausalya is no exception. He is their leader, teacher,
and friend.
Kausalya dev ds: If it wasnt for Viujana, I probably would have
refused to go out on street sakrtana. 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 wed 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 brahmacr. 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 didnt have the worlds greatest
voice, but he sang with a lot of feeling, and thats what really came
through. Just like Prabhupda, his feeling is so intense it just gives you
chills, and thats what Viujana had.
Madhudvia: Viujana 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

231
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 Viujana.
Jambavati dev ds: We used to go out on sakrtana to Hollywood
Boulevard with Viujana 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 wed return
to the temple, have some hot milk, and fall out.
Viujana used to preach to me all the time about being Ka
conscious. He was very kind, a very thoughtful person. It didnt
matter that I was a woman; he would preach to me and encourage me
to be Ka conscious. I came to appreciate him very much. He would
treat you, from day one, just like a devotee. He didnt 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 Viujana
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 Ka and
Revatnandana. Kausalya also sings, and rmati plays tamboura.
Because Stoka Ka is not expert at singing or distributing BTGs,
Tamal agrees to let him stay back from sakrtana a couple of days to
work on the Sunday feast puppet shows. He helps rmati get the
backdrops together for whatever puppet shows are going to be performed
that week. Viujana writes the scripts and helps paint the puppets.
Besides the puppet shows, Viujana 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.
Sahadev: I did the puppet shows with him. I come from an acting

232
background, and he encouraged me. That was the best thing about
Viujana for me, because he was a person who really allowed his
creativity to be used in Kas service. He had so much heart. It
wasnt as if he shut that down like so many people did. When he
played Ka it was sweet, and when hed 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
KA book came out, but we had some of the manuscript pages.
Daynanda: Viujana was able to communicate in a very personal
way. He would be playing the mdaga, 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 youd feel that you were having
kirtan with Viujana. He would do that with everyone and get people
really involved in the kirtan, really feeling the experience.
When Viujana 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 Viujana and Revatnandana were children, they used to play
together. But their relationship was never really close. Revatnandana
was a year older, and as a child he used to bully his younger cousin. After
high school they became friends again and Revatnandana lived with
Viujana and Linda for some time in Haight-Ashbury. Due to
Viujanas association, he had joined the movement
Although Revatnandana is a really nice devotee, he still seems a
little up-tight a lot of the time. He doesnt radiate like Viujana does.
Rather, he always appears to be brooding over something deep in the
back of his mind. Although hes a great preacher and a good debater, he
lacks the magnanimity of Viujana. He just doesnt have the same aura.
One day in La Cienega the emotional conflicts of their childhood

233
surface. Walking along the temple hallway, Revatnandana hears a
familiar sound coming from the book room.
Revatnandana: 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 ratika 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 didnt 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 didnt usually get into his past or anything, but
that day he did.
Im sorry, I said. What can you do when youre kids? We were
all playing together. I was going through a heavy time at home and at
school, and I was a little aggressive. Im 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, its really nice to hear you play guitar again. Ive
never been able to resist listening to you play the guitar.
Thats why I dont do it, he said. And he sold it.
May 1969
By early May the New York temple has also caught the sakrtana
fever. Inspired by the success of Los Angeles, they also have a sakrtana
party going out to chant daily. Prabhupda 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

234
every day. Because of their opulence, Prabhupda 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 Prabhupdas
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
anyones book, its definitely a bargain.
Still, Viujana 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. Prabhupda helps by
giving them ideas from Ka lila, like nauka-bihrathe boat lila of
Ka and the gops, and rirayathe day the gops make Rdhr
into a Queen. She is seated on a gorgeous throne, and Ka is the
doorman of Her palace, standing by the throne with a sword. So there is
feasting, dancing, and singing for the coronation of rmati Rdhr.
Every Sunday now becomes a festival with a distinct theme.
rmati makes two beautiful Rdh and Ka dolls, which are
utilized for the nauka-bihra pastime. A little house is also made using a
latticed framework wherein Rdh and Ka sit together. The audience
is requested to cover the latticework with fresh roses from the garden.
The rose bushes planted by Jaynanda 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 rla Prabhupda, who is similarly
charmed. This picture becomes the cover for the next Back To Godhead,
number twenty-eight.
Viujana, 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
sakrtana, and certain preparations are begun that need a few days. By

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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 Viujana 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 evenings festivities. Factually, he
does almost everything himself. By totally absorbing himself in the mood
of the Sunday Festival program, Viujana becomes even more blissful.
Mohannanda: You couldnt help notice that Viujana 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 hed
always been a devotee. You could never imagine him outside being
anything else but a devotee. He was so immersed.
Viujanas 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 wasnt 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 Viujana, and as respected as
Karandhara. I just thought they were the greatest thing on earth. For
us, the new bhaktas, Viujana was the spiritual soul of the
movement.
Sacidev: 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 Viujana would speak, he would actually have tears welling
up in his eyes, and his voice would choke a lot. He was like that 24-
hours-a-day with whomever he came in contact, whether it was
Tamal Ka, or Gargamuni, or Brahmnanda, or with a brand new
devotee, or whether we were out on sakrtana.
Viujana carried us. You know how Prabhupda carried the
devotees, how Prabhupda empowered the devotees to do things

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beyondeven surprising the devotees themselves. Viujana 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 Ka 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 wasnt caught up in politics; he wasnt caught
up in judgments; he wasnt caught up in anything. He was just an
innocent, childlike, beautiful servant. A flower childyet very wise
and very high in consciousness. So kids were automatically attracted.
rmatis energy was a lot like his, too. She was real, and very non-
critical. I remember she used to eat the prasdam 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 Ka maps out a plan for
preaching in the major cities within a 150-mile radius of Los Angeles.
Tamal is always organizing. Although Daynanda is the temple
president, Tamal actually runs the show. He likes to be in charge.
Noticing that San Francisco temple has seriously diminished since

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the departure of so many devotees for London and Los Angeles, Tamal
wants to help. Prabhupda 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-ytr Festival.
Around this time Prabhupda begins to think about initiating
sannyss who can simply travel and lecture on the philosophy of Ka
consciousness. He approaches Brahmnanda about making this
commitment, but Brahmnanda feels that he needs time to think about
taking such an important step. Prabhupda then brings the subject up
with Tamal Ka, who, like Brahmnanda, also decides to wait.
With the movement expanding beyond expectations, Prabhupda
realizes it is simply the potency of the Holy Name. He originally came
with only one pair of kartls, and now there are hundreds of pairs of
kartls resounding throughout the streets of America. He therefore
emphasizes street sakrtana as the most important activity.
Seeing the student community as the best source of new devotees, he
wants everything to be arranged around sakrtana and college
preaching. When Prabhupda sees Ryarma 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 sakrtana 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 Prabhupda lays the greatest emphasis on the kirtan
party, and sixteen rounds of japa comes next. Service to the bhat-

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mdaga is third, followed by temple programs. This is the formula to
save a weak devotee from falling back into material life. By this
instruction Prabhupda supports the shastric view, harer nma harer
nma harer nmaiva kevalam,kalau nsty eva nsty eva nsty eva gatir
anyath. Unfortunately, Ryarma doesnt 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.
Maharishis 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 Maharishis alleged attraction for young women.
Joan Baez is outspoken about the Vietnam war. If you dont 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.
Prabhupda has his own peace formula coming in parampar 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 Ka 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.
Prabhupda is highly pleased with Vibhavatis effort, informing her
that her service has been recognized by Ka. 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 Ka conscious men, we cannot stop war. (Letter to
Vibhavati, June 12,1969)

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Every disciple has the potential to fully participate in a particular
aspect of the spiritual masters mission and dedicate himself to helping
in that way. Jaynanda participates by dedicating every moment to
humbly serving the devotees. Viujana participates by constantly
inspiring others to chant Hare Ka.
Tamal Ka participates by recruiting new men and accepting
responsibility for management. His journey up to San Francisco shows
him that without enthusiasm Ka 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-ytr
festival.
Tamal arranges for Jaynanda to come up to San Francisco to help
build an elaborate cart for Ratha-ytr. Nara-Nryaa: also comes to do
the carpentry work. Tamal negotiates with the West Coast temple
presidents to cooperate in making Ratha-ytr a grand success. With the
tension gone, the situation at once improves.
Soon, Bhavnanda is also sent up to San Francisco to assist in
designing the Ratha-ytr cart. Jaynanda and Nara-Nryaa: are hard
at work in a vacant lot near 518 Frederick Street when Bhavnanda
arrives.
Bhavnanda: We had no idea what the Ratha-ytr carts in Puri
looked like, but we knew they had a dome covered in fabric. So I
covered it with some purple satin fabric. Jaynanda 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-ytr
they are able to convince Chet Helms, who manages an ocean-side
dance hall, The Family Dog, to donate the facility for Ratha-ytr day.
Chet is a local rock promoter who is favorable to the flower-power scene

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and the Hare Ka devotees. He has a large concert hall, equipped with
a huge kitchen and twenty burners, perfect for large scale prasdam
distribution. The hall is ideally situated right on the beach and capable
of accommodating five thousand people.
In addition to working on the carts, Jaynanda does the bhoga run
and seeks donations. Many people promise to contribute fruit and grain
for large-scale prasdam distribution. Other persons donate flowers for
decorating the Deities. It looks to be the best Ratha-ytr ever.
Umpati: One evening, Jaynanda needed some help bringing
something into the temple. I didnt want to do it. I was too lazy really,
so I gave some useless excuse. Jaynanda asked, What have you been
doing all day? He had been away all day working very hard as he
always did. I hadnt been doing as much as he did, so I got very angry.
I started ranting away at him and said Id go somewhere else.
Immediately he said, Oh no, dont get mad. Im sorry. Im just a bit
tired. I didnt mean to offend you. Immediately he was so nice. Hed
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. Its hard to describe just how nice Jaynanda
was.

While the devotees are appreciating the qualities of Jaynanda and
Viujana, Prabhupda is also appreciating Tamal Ka. Recognizing
his organizational ability, Prabhupda requests Tamal to take up
management of all the West Coast centers to help alleviate the burden.
With the management under control, Prabhupda will be able to
concentrate on his writing.
I can understand that Ka 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,
Jaynanda, 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 Ka, 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 gops 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
Ka and distributed to all. The devotees are excited about this festival,
and they enthusiastically tell everyone they meet not to miss this
Sundays program at the temple.
Knowing that many young people are still joining the Brotherhood in
search of spiritual life, Tamal and Madhudvia 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. Its 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 Vaiavas.
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 Kas 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 dev ds: I was working in Yoga Imports, and Tamal Ka
and Madhudvia came in to look at harmoniums. I was so curious
about them with their little ikhs 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. Its probably
something you wouldnt 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

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about Ka stealing butter. Then they passed around a big platter of
freshly churned butter. I was always intrigued by other cultures, and
Ill never forget the atmosphere and the way the temple smelled. When
we sat down for prasdam, I didnt 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 didnt understand yet about food
being offered to Ka first. There were so many people that no one
was available to explain it to me.
Keava: 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 Revatnandana. 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. Ill come back next week.
Mayas going to get you. I hope Maya doesnt get you.
I didnt 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 Viujana. She is another one who is
always in bliss and trying to encourage everybody. As the head pjr,
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.
Sahadev: Silavati would get up early to wake the Deities and get the
flowers ready, so I was getting up with her. This was before rla
Prabhupda introduced magala-rati, so we were up and about
while everyone else was sleeping. Viujana used to wake up the
brahmacrs every morning by singing. We could hear him singing. It

243
was real sweet. La Cienega was like a big house, and the brahmacrs
lived in one room.
Prabhupda has still not instituted a strict schedule of getting up
early to attend magala-rati. Because of the emphasis on street
chanting and BTG distribution, the devotees are always out on
sakrtana 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 Muraldhara, who is
always quiet and reserved. He goes out for sakrtana 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.
Muraldhara: 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. Viujana gets things going by chanting Hare Ka, followed by
Tamals lecture on Brahma-samhita. He speaks on the cintmai-
prakara-sadmasu verse. Showing the picture on the cover of the
Bhagavatam, he tells them about the spiritual sky, the different
planetary systems, where Ka is, and where we are. Hippies appreciate
cosmic explanations and many become interested.
Bahulva: I grew up in New York and in 67 a friend of mine had
given me the original record of Prabhupda chanting Hare Ka. 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 didnt know
anything about a Ka movement or Hare Ka, other than this
record I had of Prabhupda chanting.

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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 didnt 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 Ka 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 Prabhupda tours the East Coast temples, he likes to
listen to the recording of Viujana that he carries with him. He also
likes to play it for the devotees.
rady dev ds: There was a tape that came out of Viujana
singing, that famous one, vande ha... Prabhupda had that tape.
They had just recorded it, and he brought the tape with him from LA.
Viujana was singing, and Prabhupda was playing the mdaga.
That was the first time I heard it. Prabhupda 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 Viujana was singing the prayers
right there to Prabhupda and really getting into it, totally absorbed
in meditating upon Prabhupda. Bharadraj would sometimes imitate
Viujanas singing when he would lead kirtan.
During Prabhupdas stay in New Vndvana many devotees from all
over the East Coast come to visit. From the small center in Chapel Hill,
North Carolina, Bhrijana dsa arrives to spend a week with his
spiritual master.
Bhrijana: As soon as I arrived, I was invited by Prabhupdas

245
secretary into Prabhupdas room. I climbed the steep stairs and
offered my obeisances. Prabhupda sat smiling and effulgent behind a
metal trunk-desk in an almost bare, second-floor room.
Prabhupdas first words were, Have you heard the tape?
No, I said, and he turned on a tape recorder. Tamboura
vibrations and mdaga rhythms filled the room. Viujana was
singing, his voice deep and resonant. He offered respects to guru-
gaurga, and the eternal associates of Ka in Goloka: vande
ha r-guro r-yuta-pada-kamala r-gurn vaiav 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
Viujana has only been in the movement for one year.
While in New Vndvana, Prabhupda receives a letter from Tamal
Ka. Please come to Los Angeles immediately, Prabhupda. 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. Prabhupda immediately
accepts the proposal, considering the plea an urgent call.
Prabhupda 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.
Bahulva: They told me that Prabhupda was coming and they were
having a big program for him in LA. I felt almost like a disciple of
Prabhupda at that time anyway because Id 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 Prabhupdas arrival. I went out on
sakrtana, and, of course, Viujana was the sakrtana leader.
Viujana 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

246
lovable, and I just wanted to be in his association.
The temple is packed over the weekend as many newcomers help
prepare for Prabhupdas reception. On Monday afternoon, June 23,
everyone gathers at the airport to greet Prabhupda with kirtan. New
devotees are meeting their spiritual master for the first time.
The energy at the temple has greatly increased since March, and
Prabhupda 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 sakrtana 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 Prabhupda speak. The highlight of the evening is the
play. Viujana and his troupe have prepared a grand production of the
story of Prahlada Mahrja. Viujanas portrayal of a furious
Hiranyakasipu is so convincing that some of the children become
fearful. rla Prabhupda thoroughly enjoys the drama and comments
that Viujanas performance was the best. Then he reveals that in his
youth he had been an active member of his schools drama club.
June 27
On June 27, Prabhupda is the special guest on a radio talk show.
Viujana leads the devotees in kirtan during the program. Happy to be
back in Los Angeles, Prabhupda decides to make this temple his
ISKCON World Headquarters.
July 1969
The Nectar of Devotion is now finished. Prabhupda recognizes the
sincere service of Jaynanda 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 Ka consciousness movement in the
Western countries, and I beg to acknowledge, with thanks, the contribution

247
made by my beloved disciple rman Jaynanda brahmacr. My thanks are
due as well to the directors of ISKCON Press, who have taken so much care
in publishing this great literature. Hare Ka.
Jaynanda was the first to offer money to help rla Prabhupda print
his books with a donation of $5,000 back in 1967. After Teachings of
Lord Caitanya was printed, Jaynanda accepted half the shipment and
went out alone for months to distribute them. By pleasing his spiritual
master, Jaynanda is a direct recipient of Kas mercy.
Jaynanda is now busily organizing the Ratha-ytr 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, Madhudvia is sent up to take over as
temple president. He immediately fires up the sakrtana party by taking
them out all day to chant, duplicating the mood of Viujana.
Madhudvia is in ecstasy going out to chant with Jaynanda, and the
two of them really get into the kirtan. Jaynanda is also a strong
mdaga 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
sakrtana party finds new life.
Gaurahari: I was hanging around North Beach, and one night they
had a kirtan there, led by Madhudvia in front of Big Als. I didnt
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? Hes 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-ytr festival. I had done some cooking at Morning Star, so
Jaynanda 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!
Prabhupda 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

248
sagging ones. Of course, he doesnt 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
sakrtana. 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 Ka, and I also will tell him to
assist you as far as possible.
Letter to Subala, July 8, 1969
Comfortably situated in Los Angeles, Prabhupda now gives all his
energy to writing KA book. The new bhaktas are satisfied to serve
in the presence of their spiritual master. While Tamal Ka gets the
credit for managing the temple, Viujana trains the new devotees and
has many playful rasas with them. The younger devotees see him more as
their older brother than as their sakrtana 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.
Yudhihira: Of all the devotees that were there, Viujana 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, Viujana, I need a needle so I
can string some beads.
OK. But, remember, dont lose it, because if you lose it, Tamal
Ka will chastise you.
But somehow I lost the needle. I went to Viujana, Im sorry, but
I lost your needle.
Boy, now youre going to get it.
When I saw Tamal Ka, I ran over and offered my obeisances.
Im sorry I lost your needle. Viujana was just laughing. It was a
joke, but I took it seriously. He was like a big brother to me.
Mirabai dev ds: Eventually the lady devotees came down to
Laguna Beach, brought me back to the temple and dressed me up in a

249
sari. Viujana 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
everybodys 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 didnt get much of a chance to associate with Prabhupda
directly.
Jaynanda was so wonderful when I first came, but he was much
quieter. Viujana was like a magnet. Jaynanda was equally
wonderful but really quiet.
Mohannanda: 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 prasdam then went out again. Viujana 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. Keava was a young pup like myself. Viujana, Karandhara,
Gargamuni, and Tamal Ka were the leaders, and we were just the
troops at that point.
Keava: Mohannanda and I used to distribute BTGs in the
beginning. Viujana was the chanting leader, and he was in a class
of his own. When Viujana went out on sakrtana, no one needed
any prodding, they wanted to be with him. Sometimes hed 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
Gargamunis protg. He was more real with me. He was fun.
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hay, so when he joins the temple he is in excellent physical shape and
really strong. The brahmacrs enjoy wrestling one another when they
have some free time on a Sunday morning, and Keava is quickly
challenged. But he is difficult to defeat and wins handily. There are only
two devotees who can defeat Keava.
Keava: I couldnt beat Jaynanda and I couldnt beat Viujana.
They were the only two that I couldnt dominate, or eat more than. I
wrestled with Viujana once and he dominated me. Jaynanda and I
wrestled on more than one occasion. Jaynanda was so strong you
couldnt imagine. I was really strong, but Jaynanda would just
dominate me. Nobody could beat Jaynanda. He was powerful.
Jaynanda was big and he was strong, like a bull.
The other ISKCON leaders are beginning to appreciate Tamal
Kas organizational abilities. Brahmnanda writes to rla
Prabhupda praising Tamal. In his reply, Prabhupda reciprocates this
mood of appreciation, indirectly bringing up the sannysa issue once
again.
You are correct that Tamal Kas 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 Ka has sent
Madhudvia to San Francisco to organize the temple there, and as
soon as he had gone there, the sakrtana 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 Ka, assisted by the others, should be
the main guiding stars of the society.
Letter to Brahmananda, July 8, 1969
Prabhupda is spending a lot of time and effort in guiding and
instructing Brahmnanda, with a mind to entrust him with a lot of
responsibility. Brahmnanda is already in charge of book publication, as
well as being the New York temple president. Prabhupda keeps
stressing that sakrtana and book publication are ISKCONs right and
left hands, so everything should be done very carefully and in
remembrance that this is Kas business that we are executing.

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July 16
On July 16, Prabhupda performs an abhieka-yaja for the
installation of small brass Rdh-Ka Deities in LA. The devotees
have been serving the Deities of Lord Jagannath, Baladeva, and Lady
Subhadra, but with the installation of Rdh-Ka Deities, Prabhupda
knows that it is now time to introduce more sdhana. 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.
Prabhupda is carefully and gradually nursing his flock of young
western Vaiavas 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 Rdh-Ka Deity worship,
Prabhupda hopes to speed up the purification process.
As head pjri, 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 pj, she cant blow the
conch shell, so Yudhihira blows the conch for her morning and
evening.
Both Silavati and Sahadev rise at 4:30 AM to wake Rdh and Ka
and get the flowers ready for rati. The 108 rose bushes planted by
Jaynanda are in full bloom, and Sahadev picks the most beautiful ones
to offer. Keava and Mohannanda 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-gt class. After class many devotees
still go out to Hollywood Boulevard for sakrtana. They stay out late

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and dont return to take rest until well past midnight. Soon, Silavati
complains to Prabhupda that nobody is coming to the morning
program. At this point Prabhupda makes it mandatory that every
devotee must attend the morning rati at 6:00 AM.
After Prabhupdas mandate, the devotees continue going out for
evening sakrtana 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. Viujana 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.
Bahulva: I remember the last thing at night, when youd fall asleep
in the brahmacr ashram, everybody would be lying down taking rest
and Viujana would be sitting there with his harmonium chanting
bhajan. That was the last thing youd remember when you fell asleep.
In the morning youd wake up and hed be again playing harmonium
and chanting. You wouldnt know if he had even slept. He was like the
sky. Its there before you close your eyes, and its there again when you
open them. He was just amazing. I felt real awe and veneration for
Viujana 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 Temples weekly collection tops $1,000 by
distributing around 200 BTGs daily. They are trying hard to out-
distribute Los Angeles, and Prabhupda begins to fan the fire of
transcendental competition.
I was talking to Tamal Ka and Gargamuni that Brahmnanda is
now competing with you. So it was very pleasing talk that there is
transcendental competition between the centers, and it is Kas
grace that you stand first in this weeks business.
Letter to Brahmananda, July 24, 1969
The day before Ratha-ytr Prabhupda flies into San Francisco. At
the airport he is greeted by over fifty devotees, chanting and jumping in
ecstasy. Jaynanda is especially joyful.

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Bhavnanda: Whenever rla Prabhupda would come, Jaynanda
would become like a little boy. He was very sober, but when
Prabhupda would come to the temple, Jaynanda 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 rla
Prabhupda there; just like a little boy.
San Francisco, Ratha-ytr day July 27, 1969
At noon Prabhupdas 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 rla Prabhupda, they bow
down to offer their obeisances even before he actually alights from his
car. Offering his pranma in reciprocation, he smiles appreciatively,
reassuring the devotees that they have done well.
Lord Jagannath, Lady Subhadra, and r Baladeva are already seated
high up on Their thrones, accepting the service of two pjrs who fan
Them from either side with cmaras. They are beautifully dressed and
garlanded. This year the cart towers 35 feet into the sky. Prabhupda
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-ytr in the Western world in 1967. This
is Their third and most magnificent appearance yet.
The devotees have already brought Prabhupdas vyssana 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. Prabhupda 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
systemnama o viu-pdya ka-prehya bhtalehe tips his
head and smiles, always fingering the beads in his bead bag.
The Ratha-ytr 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. Prabhupda, moved by the devotees ecstasy, stands up,

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raises his arms and begins dancing. At this point everyone becomes
almost mad!
Sacidev: All our attention was focused on rla Prabhupda riding
with the Deities on the one cart. I remember when the cart stopped
and Prabhupda stood up. He raised his arms, and it was just
indescribable the ecstasy; everybody went wild. Wild. We almost lost
it. Im serious.
Nara-Nryaa: 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. Prabhupda notices them and smiles.
Bhavnanda: 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
couldnt 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 prasdam: fruit
salad, apple chutney, halava, and watermelon. Hundreds of watermelons
are sliced for the thirsty Ratha-yatris.
Prabhupda is helped down from the cart as the Deities are carried
inside the Family Dog Auditorium. The chanting continues unabated as
Prabhupda leads the crowd inside. A giant silk screen of Lord Caitanya

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covers the wall behind the stage, with pictures of Lord Vishnu and rla
Bhaktisiddhnta alongside. On the stage is Kartama-sayi Ka, standing
on a marble pillar beautifully garlanded. Lord Jagannath, Lady
Subhadra, and r Baladeva are transferred to Their thrones behind
Prabhupdas vyssana.
As Prabhupda 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-ytr ceremony. I am going to sing now an Indian song, and then
I shall explain it. Even if you dont understand the language of the song,
if you kindly hear patiently, the sound vibration will act.
He sings Savarana r Gaura Pada-padme by Narottama dsa
hkur and gives the explanation. After the talk, Viujana presents
Kas pastimes with his puppet show troupe. Later, he leads the
chanting on stage, continuing well into the evening. Large scale
prasdam distribution accompanies the chanting.
rla Prabhupda is extremely pleased with every aspect of the
festival. He had been there two years ago when Ratha-ytr was just a
flatbed truck followed by a few hundred hippies. Now the movement has
grown, and thousands of people are participating in Ratha-ytr.
Prabhupda really appreciates Jaynandas service, knowing that behind
the scenes it is he who is making it all work. Madhudvia and Jaynanda
have both been key figures in organizing everything. Everyone agrees
that Ratha-ytr is an unparalleled success.
Los Angeles July 1969
Prabhupda returns to Los Angeles with great enthusiasm about the
Ratha-ytr Festival. It is truly a unique presentation for America.
Just this afternoon I returned from San Francisco where they have
held a gigantic Ratha-ytr 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,

256
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 Kadas, July 28, 1969
On Monday, the local papers publish photos and a favorable report of
the event. Prabhupda 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-ytr 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 sakrtana, 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 dont 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-ytr, Prabhupda now wants to
emphasize sakrtana more than ever. Sankirtan is the tried and proven
method of propagating all aspects of our Ka Consciousness

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Movement, so continue to go out chanting in the streets as much as
possible. (Letter to Jayapataka, August 1, 1969)
Prabhupdas 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, Brahmnanda 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 Ka and distributing
Back to Godhead magazines to interested people.
In Boston, Satsvarpa 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
sakrtana collection is around $100. Prabhupda is pleased that
Satsvarpa 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.
Prabhupdas 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, Prabhupda has been stating
his intention to go to London. Things are going well in England in spite
of not yet establishing a center. Therefore, Prabhupda makes
arrangements to fly to Germany, instead. Sivananda has managed to
establish a base in Hamburg with the help of Ka dsa, and
Prabhupda 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, Viujana and Mohannanda

258
decide to have a final private darshan with their spiritual master.
Mohannanda: Prabhupdas room was just off the temple room in
La Cienega, and Viujana and I sneaked back to see him one time. I
was a new devotee and I was just following Viujana. I would have
followed him absolutely, anything he did. We could see light coming
out of Prabhupdas 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. Prabhupda 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 Prabhupda 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.
Viujana turned to me and just said, Hes talking to Ka. 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. Prabhupda never acknowledged us.
Mohannanda is a very cheerful devotee and always has a big smile
on his face. Now he is convinced that Prabhupda 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 shouldnt have been, Viujana suggests that they not make the
experience public knowledge. But Mohannanda cant control his
exuberance to share the vision of Prabhupdas trance with others.
Mohannanda: I wrote a letter to my friend Jayatrtha, who was then
called White Feather, saying that I was convinced that the Messiah
had come and it was rla Prabhupda. 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
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Jayatrtha: Viujanas singing was on a different plane. His
chanting resonated on a higher vibration, and thats what drew me in.
His kirtans brought you to another realm, like Prabhupdas
chanting. Viujana also had the gift of using the sound vibration to
open up the heart chakra.
Under Prabhupdas guidance, everything in La Cienega temple is
the highest standard. The Deities new sihsana is completed under his
supervision, using Muraldharas original design. Prabhupda 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 Caitanyas
order and expand the mission. He takes along the manuscript for the
first volume of his new book on the pastimes of Ka. George Harrison
has expressed an interest to finance this publication.
Seventh Wave Champion of the People
As devotees propagate the Hare Ka mah-mantra, the general
population of the entire world gets the opportunity to understand the
glories of the Holy Name. While chanting and dancing or hearing the
Holy Name of the Lord, one automatically remembers the Supreme
Personality of Godhead, and because there is no difference between
the Holy Name and Ka, the chanter is immediately linked with
Ka. Thus connected, a devotee develops his original attitude of
service to the Lord.
Caitanya-caritmta, Adi Lila 7.83
New Vndvana August 1971
Hare Ka Hare Ka, Ka Ka Hare Hare / Hare Rama Hare
Rama, Rama Rama Hare Hare. The country krtanys greet
Krtannanda and crew as they pull up in the white Chevy in front of

260
the old cabin on the hill. With Silavati supervising, Toaa and Kuldri
bring Rdh and Ka 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 Rdh-Dmodara are not installed, there is no pj 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 Vndvana 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 thats 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 Ka 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

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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.
Krtannanda 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
Krtannanda, 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 Vndvana to rehearse and prepare for going out, so an
air of excitement surrounds the community.
As Janmam day approaches, the residents of New Vndvana are
very busy. They build a pavilion up at the old Vndvana farm for the
big installation ceremony of their new white marble Deities, r r
Rdh-Vndvana Chandra. Some of the paintings of the ISKCON
artists are displayed around the pavilion.
While the New Vndvana devotees are happily engaged in making
preparations for their new marble Deities, Rdh-Dmodara 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
Krtannanda Swami has already sent out word through the
grapevine that he wants musicians to come to New Vndvana to help

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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
Krtannanda Mahrja. After interviewing prospective candidates,
Mahrja 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
Krtannanda begins scooping up devotee musicians, and some temples
are not unhappy to see them leave.
Janrdana: I was living in the Brooklyn temple, and there was
information that Krtannanda Mahrja 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 sakrtana show, the details
of which we werent familiar with yet.
There was some recruitment from some of the East Coast temples,
and Harikea was going down to join. We drove together in a
Plymouth Roadrunner. It was a pretty exciting thing, actually. New
Vndvana 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 didnt 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 didnt have permission, so that dream had to wait.
Harikea arrives in New Vndvana 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 Ka consciousness.
Kuldri: I remember Harikea had one song that he really pushed. It
was called Blue Lotuses. The hard core rock n rollers didnt like it
because it was more of a free-form jazz kind of thing. So it was the

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beginning of a rift that later developed. Mangalananda would come
up with nice songs. I remember the first time he said, Id like you to
listen to a song, and it was Lord Caitanyas 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 Vndvana, the Rdh-Ka
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 Caitanyas Moon is
Rising, because it was easy to do and it went right into Hare Ka.
We used to go to Detroit, and thats where I wrote Ka, the
Supreme Personality of Godhead. I wrote it in the boiler room of the
Detroit temple, so I wouldnt bother anybody. Some of the
brahmacrs slept in the basement in a room that was built around a
big old furnace. I didnt 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.
Krtannanda quickly discovers that Harikea 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 Rdh-Ka
Deities.
Harikea: 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 Rdh-
Ka then. They became Rdh-Dmodara 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, Krtannanda 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, Mahrja decides to
take the whole production South and get away before winter sets in.

264
Lets go out and try it, he says to Kuldri 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, prasdam, and a
lecture.
All the rock instruments and stage paraphernalia needed to present
small programs are loaded onto Bobs busalong with a large trunk to
safely transport Their Lordshipsand 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 Vndvana to spend the summer preaching around the
Northeast.
Zubin: Krtannanda 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. Krtannandas old Chevy
van leads out the devotee caravan. Following behind is Zubins tie-dye
motor-home, Dulal Chandras car, and Bobs 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
Janmam is celebrated in grand style at La Cienega temple. After
the morning program, the newly installed Los Angeles Rdh-Ka

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Deities are ready for a stroll around the neighborhood. Their teakwood
palanquin has been crafted by Nara-Nryaa: and beautifully decorated
by Silavati with fresh roses from the garden. Rdh and Ka 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 cmara 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 weeks activities. Then
Viujana starts up the kirtan, and Silavati offers rati.
Rdh-Ka 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 prasdam
along with a BTG. In this way, the neighbors are engaged in the
Janmam 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, Viujana chants with
his bhajan band while other devotees finish off chanting sixty-four
rounds.
After a joyful midnight rati, everyone is ready to honor prasdam.
ukadeva: 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. Viujana was a
tremendous prasdam, eater and he just kept on eating. The amount
of prasdam the devotees put away during those early days would just
boggle the imagination. There was a separate refrigerator for any

266
prasdam that was left over, and I remember that Viujana always
made a direct beeline to that refrigerator.
While rla Prabhupda is preaching in Europe, Tamal and
Viujana fine tune their system for performing sakrtana. Everybody
goes out in the van, chanting japa on the way. Tamal has invested a lot
of energy in training Keava to be a sakrtana leader. Keava has to
make sure everything is in the van; the BTGs, the instruments and the
books. He has to know whos going out and whos staying behind. He is
also responsible for having the van ready at the right time. After driving
out to the sakrtana spot, he drops off the devotees and parks the
vehicle.
A beautiful Persian carpet is laid down at the sakrtana spot, and
Viujana arranges everybody symmetrically in a semi-circle, Just like
the lotus eye of Ka. 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 brahmacrs 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 Viujana are brahmacrs, they make sure that
all the ladies also go out on sakrtana. The women are expected to dress
in their best saris and smile constantly. Theyre encouraged to have their
noses pierced because rla Prabhupda likes the ladies to wear nose
rings. Viujana makes sure the women purchase nice saris and nose
rings to look beautiful, like gops. Thats the idea. Viujana 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 dev ds: 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

267
could pass by without pausing to look. Everybody was just wowing!
Viujana 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 Nandars child,
Viujana gets upset because someone is missing from his kirtan party.
He has taught them to play kartls, and they are tremendously adept at
playing them. This is important to him. He also teaches them how to
take care of the kartls. At least once a week the ladies polish all the
kartls 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
Prabhupda and the other of Ka 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
Ka consciousness. When the party is ready to return to the temple,
Keava leaves a little early to get the vehicle and drive everybody back
for the evening rati.
After rati, Keava has the van ready for evening sakrtana.
Sahadev whips up a batch of Simply Wonderfuls to take to Hollywood
Boulevard. She has fifteen for Viujana alone to stuff in his pockets to
keep him going. The rest she keeps for the women as their arsenal for
the night.
Viujana is always the designated chanter. Every evening he leads
the kirtan in front of the popular musical Hair, which features the
mah-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 Ka song they have already heard inside. Most of the theater-
goers 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. Viujana ends
the evening by singing his favorite bhajan of Narottama dsa hkur.
Keava: We finished up our nights with Vndvana ramya sthna.

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That was Viujanas 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. Wed be
hypnotized, and theyd be hypnotized by it. Everybody loved it when he
sang that.
Bahulva: His Ka consciousness was mythic. It was like meeting
somebody that you would read about from Caitanya ll. He was like
a living embodiment of Lord Caitanyas disciples. Youd look at the
face of Viujana when he would chant and he was in ecstasy. There
was no doubt about it. He chanted constantly, and in those days thats
all the movement was. It was sakrtana.
Sahadev: Viujana 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 Viujana, with his mdaga,
was real aggressive in a way. He would just start beating his mdaga
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, Viujana has just passed his
twenty-first birthday and has been a devotee for only a year and a half.
To these new Vaiavas 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
sakrtana. A visitor had come and donated some food, including a loaf
of sliced bread. Although the devotees are hungry, they dont even think
of taking the bread because it is cooked by karmis. But Viujana picks
up the loaf, opens it up, and starts eating. Everyone is aghast. Its not
considered a correct thing to do, but he doesnt care. He is sometimes
practical and sometimes impractical, but the incident shows that

269
Viujana has individuality and uses his own brain. Sahadev looks up to
him and respects him for this quality.
In his letters to America, Prabhupda 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 Lennons estate.
They have a large hall as a temporary temple for kirtan and classes. The
only shortcoming is that its miles away from London, so interested
people cant 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
movements activities around the world. Both John Lennon and George
Harrison come to visit Prabhupda and spend a few hours discussing
Ka consciousness.
ymasundara attempts to get the Beatles to record Hare Ka and
is successful. George Harrison takes the devotees into the studio and
records two songs. Apple Records releases a single called Hare Ka
Mantra with Prayers to the Spiritual Master on the flip side. George
not only produces, but plays harmonium and guitar. As always, Yamun
is the lead singer.


After Ratha-ytr, 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 dsa and sends them down with
rmati 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

270
leaders, they have already realized that he is not very spiritually
advanced. They cant 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 Ka and His devotees.
rmati, 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 Bhavnanda 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 Sudamas
wife, Chintamani, joins him in Japan. Prabhupda comments, Most of
my disciples who are preaching are married couples. (Letter to
Uddhava, September 7, 1969)
Because Revatnandana is one of the most enthusiastic preachers on
the sakrtana party, Tamal Ka now sends him to Santa Barbara to
open yet another center. Keava goes with him because he knows people
there. Once a suitable place is found, Keava returns to La Cienega and
Revatnandana requests that Dinanath be sent up, along with rmati, to
help get the center going. Dinanath is a fantastic kirtan man, imbued
with tremendous enthusiasm, and rmati is always in demand to preach
to the women.
With the acquisition of the Boston house for ISKCON Press,
Prabhupda 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 Ka, September 14, 1969) After all, whats

271
the point of having a press if you cant sell the publications?
Unfortunately, no one is going out to try and distribute the books,
except for Jaynanda, and he doesnt sell very many either. The art of
distributing rla Prabhupdas books is still unknown.
Gargamuni attempts to take up the slack by distributing books to
scholars for favorable reviews. He takes Keava under his wing, pointing
out that this is Prabhupdas personal request. Gargamuni has Keava
take out a card table on sakrtana and sell books from the table. While
the other devotees chant or distribute BTGs, Keava is at his book table,
selling Bhagavad-gt 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 Prabhupdas encouragement, the
business is now booming, as all the temples become customers. By
distributing incense and magazines on sakrtana, 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 wont 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, Prabhupda now reveals his
plans for world-wide expansion. Tamal Ka had written to him,
proposing that the LA sakrtana party accompany Prabhupda on a
tour of Japan. Prabhupdas 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 sakrtana party from Los
Angeles. So if we can overflood Japan with this sakrtana 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
Ka Consciousness.
Letter to Tamal Ka, September 19, 1969

272
During the day, sakrtana is either performed in downtown Los
Angeles or Hollywood. However, as sakrtana 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 sakrtana 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
partys enthusiastic spirit. Soon, several devotees are arrested, and the
police try to stop sakrtana altogether on the plea that it violates noise
pollution levels! This is not unlike the situation Lord Caitanya faced
when the Kazi banned sakrtana in Navadvipa.
In desperation, Tamal writes rla Prabhupda for help. Prabhupda
quickly responds from London with an official proclamation to be shown
to the authorities:

KRISHNA CONSCIOUSNESS: THE SANKIRTAN
MOVEMENT
The International Society for Ka 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 Gods actual Words.
2) God, or KRISHNA is eternal, all-knowing, omnipresent, all-
powerful, and all attractive, the seed-giving Father of man and all
living entities. He is the sustaining energy of all life, nature and
the cosmic situation.

273
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 Ka mantra: Hare Ka Hare Ka, Ka Ka
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, r Caitanya Mahprabhu. 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 Ka 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,

274
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 Ka.
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
Ka, dance, play the mdaga drum, request donations, sell our
societys journal, and on occasion, sit down with the mdaga drum. As
devotees of Lord Ka 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 Jaynanda
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 Prabhupdas proclamation. He explains the concept of
sakrtana, 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.
Jaynanda presents the Officer with a copy of Bhagavad-gt As It Is
and Teachings of Lord Caitanya to further impress upon him that
Prabhupdas statement is based on the authority of scripture. Tamal
expresses his appreciation for the difficulties the police face in

275
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 ISKCONs
missionary work.
The documentation is convincing, and both Jaynanda 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.
Jaynanda 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,
Viujana leads out the sakrtana party on Saturday night for a Victory
Kirtan. Sankirtan continues blissfully as ever in Southern California.
October 1969
Hare Ka Mantra by Rdh Ka 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 Ka 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 theres a
Rdh Ka Temple group right here in Los Angeles. They can help
Capitol promote the record. But the company is not interested.

276
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
Prabhupdas 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
sakrtana, 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 valuea
free performance rivaling any other act on the Strip. Lured by the glitter
of Hollywoods night life, they are unknowingly captivated by the mercy
network of Lord Caitanyas sakrtana party.
Viujana and Mohannanda do street theater between kirtans. They
perform their skits with a flair for showmanship. A favorite is a story
that Prabhupda 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 Vaikuha, 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 cant do it. He cant cross over, and hes
drowning. The crowd roars with laughter. Finally, with the
encouragement of the devotee, he drops his rocks, crosses the river, and
chants Hare Ka. Everybody is ecstatic. The crowd applauds. They

277
love it, and so do the devotees. Viujana speaks on the moral of the
story.
So this chanting of Hare Ka 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 youre 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 othersour 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 himnot only human beings but even plants,
animalsall living entities. And thats why this chanting is very
effective, because not only is it good for ourselves, but its also good for
other living entities.
So we have brought our church to the streets. We dont 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 sakrtana-yaja,
the only safe exit on Hollywoods expressway to oblivion.


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

278
Brahmnanda, 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 Prabhupda 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
Jaynanda and Madhudvia 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 Prabhupda 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 Prabhupdas desire for overall supervision of the West Coast
centers by centralizing authority in himself.
Tamal Ka: I felt that Prabhupda wanted me to take a supervisory
hand in the running of each of the centers, and therefore I had taken
the initiative to organize the meeting. The presidents agreed to consult
me on all important decisions and in this way relieve rla
Prabhupda of some of the burden of management. Whether for
financial matters, for major changes in their local temple procedures,
or in moving devotees from one center to another, they would now
consult me.
Although the presidents had agreed in principle with Tamals
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 Prabhupda unify the temples.
Arriving back at the office, Tamal finds two letters waiting for him.
He opens the one from Prabhupda first. In his letter, Prabhupda
acknowledges Tamals 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 presidents 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 Ka, October 13, 1969
Prabhupdas concern is that Tamal may be a little pushy in
presenting himself and thus upsetting the other men. Tamals doubts
about the feelings of the other presidents are increased. Prabhupda 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
Prabhupdas 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
Daynanda is the temple president, Tamal cant 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 Karumays name. He hasnt seen her since
Frederick Street temple eighteen months ago. On an impulse he opens
the letter.
Karumay 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 Karumays preaching was instrumental in helping him
make the decision to embrace Ka consciousness. When he joined the
Frederick street temple, he had given her his flat and his job.
Immediately he writes a reply, encouraging Karumay to once again
move into the temple.
Karumay dev ds: I got an answer back from Tamal Ka,
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.

280
He said he felt that I had been largely responsible for bringing him
and Viujana 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
sakrtana 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 Viujana and Tamal
Ka 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 youve got something here, he begins. If you agree to work
with me, I can take you places youve 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 Ka. 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 wouldnt hurt to try.
This may be Kas arrangement. After all, the devotees are doing it in
London, so why not here? Wouldnt Prabhupda be pleased if Hare
Ka was aired to forty-million homes!

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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 Ka: One problem, Mr. Vance explained, was the size of our
group. We would have to select only the best and most attractive-
looking musicians. We laughed at this proposal, explaining that Lord
Caitanyas sakrtana 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 Ka popular, we had to
be practical and consider the publics 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 Tamals letter was dispatched, Prabhupdas reply
lands on his desk. The long letter confirms some of Tamals own doubts.
I beg to acknowledge receipt of your letter dated October 12, 1969,
along with the copy of the West Coast presidents 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 ones own
sense gratification. I have got this personal experience in my Guru
Mahrjas institution. Different godbrothers took the words of Guru

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Mahrja 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 Ka sincerely and the Spiritual Master
simultaneously, that will be our success. That means serve Ka and
the Spiritual Master simultaneously with equal faith and serious vow,
and then success is sure. Yourself, Gargamuni, Brahmnanda, and the
others are intelligent. You should always deal things so tactfully that
people may not fall away. Every living being is important in Ka
conscious service, and we must take all precautions that one may not
fall away...
Tamals worst fears have been confirmed. Why is Prabhupda
referring to the Gauya Math debacle? Different godbrothers took the
words of Guru Mahrja in different interpretations for sense
gratification and the whole mission disrupted. Prabhupda appears
concerned about his role at the meeting, not wanting ISKCON to
pursue the same folly as Gauya Math. Taking the plush office with
Gargamuni had removed him from direct association with the other
devotees. Lately he has been staying back from sakrtana due to
increased managerial duties. Have I fallen victim to Maya, he wonders,
in trying to follow the order of my spiritual master? Does Prabhupda
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 Ka 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
Madhudvia 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...
Prabhupda is obviously pleased with Boston. Satsvarpa 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

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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 Prabhupda 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 cant be used as it is. Its 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. Prabhupda 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, Prabhupda is restricting his
responsibility by ordering the remaining funds to be deposited into his
own savings account, on which no one else can sign. Prabhupda is
concerned that the book fund money will be misspent.
Regarding movement of the members from one temple to another, I
think the local presidents permission is sufficient. Dont take too
much load of individual administration. That will be unmanageable in

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the near future. I have also instructed Brahmnanda in this way. I
have also advised Brahmnanda to ask for monthly reports, and
similarly you may ask for monthly reports. That will be easier...
It is now abundantly clear that Prabhupda 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 Ka Mantra and following the rules and regulations. Then
they will be strong enough to manage things very nicely. Other things
will be supplied by Ka.
Letter to Tamal Ka, October 18, 1969
The last instruction is clear enough. Stick to the principles and chant
Hare Ka. The rest will be done by Ka. We are not the doers. Ka
will supply everything when we are ready.
Prabhupda had mentioned that he gave similar instructions to
Brahmnanda. Tamal decides to phone Brahmnanda to seek the advice
of his senior godbrother.
Brahmnanda explains that in the meeting of the East Coast
presidents he had also stressed the importance of centralizing authority
but Prabhupda had disapproved, concerned that he had become
overburdened by individual administration. Brahmnanda 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 Ka: Whereas the temple atmosphere was saturated by the
mood of sakrtana, now when I would take rest at night, instead of
hearing the glorious exploits of the days sakrtana activities, or
Viujanas blissful singing, I would listen to Gargamuni recounting
his business affairs.
I had always been very strict in following the full temple program,

285
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. Gargamunis presence made me feel a little uneasy
about my position as the leader of the devotees. He would often
contradict what I said, quoting his experiences with Prabhupda in
New York, and this was confusing the devotees.
Sahadev: Tamal Ka 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 didnt have a
real good say with the devotees as far as compassion. He kind of
scared you more than he was endearing. But Viujana 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. Prabhupdas 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 Viujana express their feeling that the atmosphere
is tense at rehearsals. They would rather have all the devotees there. It
doesnt feel the same as street sakrtana. A letter should be sent to get
Prabhupdas opinion on this. Tamal suggests they carry on with Mr.
Vance until Prabhupdas reply comes. If we can present Hare Ka on
national TV, that will please Prabhupda. It will also reinstate his
confidence in Tamals leadership.
Meanwhile, Viujana is busy organizing another butter churning
festival. Fliers are distributed on sakrtana 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.

286
Stoka Ka: We constructed a makeshift butter churn and
Viujana had everyone in the audience take turns churning. We had
real cream in there and it did turn into butter, which we distributed
on everyones plate at the feast.
My service was to vacuum the carpet after we took prasda. I was
always in such anxiety to get done, so I could be there when
Viujana 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. Viujana 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 wed be circumambulating and jumping ecstatically before we
knew it. He was always full of energy, but hed start off nice and
mellow.
Although Prabhupda is with him in England, Mukunda still feels
strained by management affairs and would appreciate some assistance.
Therefore, Prabhupda 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 Tamals dreamsto lead a
sakrtana party on a global tour with his spiritual master, chanting
Hare Ka in major cities of the world. The news immediately lifts
Tamals spirits.
Tamal Ka: There was need of help for organizing sakrtana, and
he was turning to me for assistance. Prabhupda had not lost his
confidence in me after all. It was just the reassurance I was looking
for.
Tamal, however, is concerned about his present duties. He wonders if
everything will go on smoothly in his absence. Theres no need to
worry, Gargamuni assures him. Ill look after everything while youre
away. Its a great opportunity to expand your service. Theres two
centers in London, and Prabhupda is negotiating to buy a big church.
Besides, London is a more important city than Los Angeles.
Tamal senses that Gargamunis enthusiasm is not entirely
unmotivated.

287


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. Vances 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
Ka mah-mantra. Viujana 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 Ka consciousness in
spite of Mr. Vance gesturing for him to finish.
So, in closing, Id like to thank our host, Mr. Vance, for arranging
such a nice program, and Id 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 usa
devotee of Hare Ka. 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 Godsa.
The audience applauds once more at the official presentation of the
new name. The devotees are all smiles. Everyone is having fun. For the

288
rest of the evening, Mr. Vance beams with pleasure; especially when his
friends greet him as Mudha or Godsa.
The naming of Mr. Vance is an indication that the devotees are not
happy performing as an act. They would rather just do sakrtana and
give people the opportunity to realize their constitutional position as
eternal servants of Ka. Prabhupda 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 sakrtana
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 Ka, 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 Ka. 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 Ka.
Letter to Tamal Ka, October 30, 1969
Prabhupdas 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 Ka: I phoned Mr. Vance and told him that our group had
decided to just chant Hare Ka on the streets. After all, we were not
professional musicians; we were devotees of Ka. Mr. Vance could
not understand. Had we gone crazy to pass up such a golden
opportunity, especially after he had gone to the trouble to arrange for
so many important contacts at his party? Everyone had loved us. The
next step was a national TV spot! But I was firm. We were satisfied
to chant Hare Ka in our usual manner, even if it meant we would
not make it to the big time. There was a long silence and then the
sound of the receiver disconnecting. Mr. Vance had hung up.

289
November 1969
The big news around the temple is that Tamal Ka is leaving for
London. Everybody is talking about it. Tamal is excited about the
prospect of being with Prabhupda, meeting the Beatles, and maybe
even chanting with them. With the Beatles help, the devotees had
become famous throughout Europe, and the mah-mantra was still the
number one song.
Prabhupda 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, Jnak, Mlat, and Yamun, they
have now opened up Europe and made Hare Ka famous. Of all the
devotees, they had impressed Tamal the most. They are all in London,
and Prabhupda 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 Prabhupda asked Tamal Ka to
go to London. All the devotees knew that Tamal and Viujana had
asked Prabhupda 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 Viujana 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 Ka the administrator, and Viujana the kirtan
leader. Someone had to take charge, and Tamal Ka did. He managed
everything. He was ambitious. Viujana distributed the taste of
chanting Hare Ka by tasting it directly himself. They both had the
realization of devotional service and the confidence to carry it out.
Viujana was like the mother and Tamal Ka like the father.
Together they had carried the La Cienega temple.
Tamal begins winding up his affairs in Los Angeles. He is prepared

290
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 Ka. 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 Ka, November 4, 1969
Tamal is elated reading this letter. Prabhupda 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 Ka has fulfilled this
desire. Prabhupda 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
Viujana, who had a magnetic way with kirtan and people. The balance
had been very successful and Tamal loved that balance. What would
happen now?
Viujana 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

291
promise of the hippie movement, with its strictly alternative lifestyle,
had seemed to be the answer. Now he has left that behind. Prabhupda
has placed him on the platform of transcendence, and he wants to share
this consciousness with others.
Keava: Tamal Ka was the administrator and Viujana 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.
Viujana 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 Ka consciousness, and he wasnt going to lose sight
of that. And he wasnt going to prevent other people from coming to
the same conclusion. He couldnt have done that ever, because then he
wouldnt have been the Viujana that we knew. He proved to us that
there was more pleasure in chanting than anything else. Ecstasy and
bliss was our goal. Viujana was the example of that more than
anyone else. He made a point of seeing that individual people got the
taste. Prabhupda was giving the taste, and Viujana was making
sure that people got the taste. He had the patience to stop and help
devotees with problems. Oh, youre not feeling well? He could tell
just by looking at people. Hed help them understand what this is all
about.
Viujana is a great help to Prabhupda by his service of making sure
people experience the taste of sakrtana. In this way, he is a link in the
parampar and frees Prabhupda to concentrate on other important
aspects of the movement. By this mood he becomes the transparent via
medium of his spiritual master. Similarly, Tamal Ka relieves the
burden of management from rla Prabhupdas 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 sakrtana movement as he
is doing by going to London. From his personal collection, he distributes

292
photographs of Prabhupda to each devotee, trying to match the mood
of the picture with the mood of the individual.
Individual pictures of rla Prabhupda 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 rla Prabhupda that nobody else has. Prabhupda
is there in his picture, and some devotees say that they can even see him
moving or speaking in these pictures! By distributing his Prabhupda
pictures as gifts, Tamals 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 Ka consciousness,
some even going back to those first days in San Francisco. Viujana
had been his best friend even before they joined the movement. He was
the best friend he ever had. They had both accepted Prabhupdas 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 Prabhupdas
order.
Eighth Wave The Plan to Abduct Viujana
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

293
Los Angeles November, 1969

Viujana continues training the new recruits. After breakfast
prasdam of fruit and yogurt, he organizes the brahmacrs in cleaning
the temple from top to bottom. When he mops up the floor, he exclaims,
When you clean Kas 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 daa. Simply by mopping the floor, he inspires the
brahmacrs. As they clean away, Viujana is right there, singing and
chanting, blissfully setting the example. Even though he is the temple
commander and sakrtana leader, he still cleans the bathrooms every
day.
i

At 11:30 Keava blows the conch, and everybody comes running to
take prasdam. After lunch everyone jumps in the van, brahmacrins in
the back, and Keava 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 Viujana uses a
spray bottle to keep everyone awake. Jayate, he says as he gives a
refreshing spray. The brahmacrs like to grab the bottle and squirt
anyone who nods off.
Sacidev: The women would sit in the back of the van. All of us
would doze off trying to chant our rounds. Viujana would doze off
the most because he got very little sleep. Thats something I remember;
he didnt get very much sleep. If he didnt 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 rmad-Bhgavatam 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 dev ds: 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
Viujana would start playing his drum, saying, Give your love to
Ka! He would lead kirtan, and we would just be in ecstasy,

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enjoying Ka consciousness. People would stop and gather round.
As the devotees slowly warm up to the kirtan by chanting the
prama-mantras, Viujana responds enthusiastically, making everyone
feel relaxed: namas te srasvate devePrabhupda, gaura-v-
pracrieserving Prabhupda
He keeps them chanting and dancing for hours next to the bus stop
in front of Bullocks 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. Viujana 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 Ka. 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 Ka, to
be attracted and ultimately engaged in Kas 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 sampradya, and therefore
people are naturally attracted.
Gunamayi dev ds: Viujana always used to wear his black gloves,
and he was totally into it. There was no distraction. It was just him

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and chanting. The way that Viujana impressed me was that
sakrtana 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 cant describe it. He had almost like a
heavenly type voice. It wasnt anything he learned from anybody. It
was just him.
Occasionally, Viujana takes a break to tell the devotees some
pastimes for a change of pace. Everyone enjoys gathering round to hear
him tell Ka stories. He has read Prabhupdas manuscript for the new
KA 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 Ka story, a large construction worker suddenly
challenges Viujana.
You people dont work.
Oh, yes we do, Viujana politely responds.
No. Youre all social parasites. You probably havent done one
honest days work in your life. Lets see your hands. Your hands will tell
the truth.
Viujana takes off the gloves and holds his palms up. When the
fellow sees the hands all tattered and bruised from playing mdaga ten
hours a day, he is silenced and walks away mumbling under his breath.
Just before five oclock, Keava 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 prasdam, and sundara-rati, its back out to
the streets by eight oclock. In Hollywood, the favorite spot is in front of
the popular hangout Diamond Jims. The entrance is set back from the
front face of the building, creating an area where people can stand and
listen. The sakrtana 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.

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Dina Bandhu: We had a Hollywood melody that we always chanted.
It was a melody that Viujana came up with, This is for
Hollywood, you know. And he would just play. He would go real fast
because,
Theres a lot of my out here, and we dont want any gaps for
my. 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 oclock
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 pj, but none of the sakrtana
devotees attend. Viujana often finishes his rounds at night because he
is out on sakrtana 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 sakrtanaVenice
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. Viujana attracted my attention with
his kirtan, and he gave a talk as well, but I didnt join then because
nobody came up to speak to me.
Another time I saw Viujana 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. Viujana 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 Kas
grace.
From day one I was very close to Viujana. 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 magala-rati

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was at 6:00 AM. Just being awakened by Viujana was a wonderful
transcendental experience in itself. He used to come, Haribol,
Prabhu, and hed rub my chest in a circle. Time to rise and shine
for rla Prabhupda. 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 Vaikuha. To this day I awaken my son
this same way.
News of Tamal Ka filters back to La Cienega. He has left for
Hamburg with the London sakrtana party. With the royalties from the
Hare Ka Mantra hit song, they have purchased a van, and thirteen
devotees will drive to Germany. Tamal and Yamun will install Rdh-
Ka Deities in the Hamburg temple. For the first time, persons born
outside of India will install Rdh-Ka vigraha. Another firstone of
them is a woman. It is another unique episode in Vaiava history.
December, 1969

A few weeks before Christmas, there is a long distance call for
Viujana. 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. Viujana 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 Viujanas feelings. She was his wife
with whom he had fathered a child that he delivered with his own
hands. He remembers having chanted Hare Ka 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 Ka and Prabhupda. 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

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accept Ka 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.
Viujana seldom takes people into his confidence, but because
Daynanda is an older godbrother and a householder, he brings up the
incident one day in the brahmacr room.
Daynanda: We were sitting together, and he said he had written his
wife because he had two children. I said, I didnt 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.
Daynanda casually mentions Viujanas discussion to his own wife
later that evening. She is also surprised to hear about Viujanas wife
and children. Its a shame they cant come and join him here.
Daynanda requests her to maintain confidentiality, but she just cant
control herself from sharing this exciting tidbit of news with her closest
friend. Soon every woman in the community knows the story.
Mirabai dev ds: His wife called one time in LA. I asked him if she
was going to come here. He said, I dont know. If she comes to the
temple, Ill protect her. But I wont 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 Visnujanas heart,
but Daynanda 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


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Pan Am flight 55 arrives Sunday afternoon at 3:40 PM. rla
Prabhupda 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 Ka People received.
Prabhupda is glad to be back in America. He is satisfied that his
Guru Mahrja is pleased with a secure temple in the heart of London
and the Hare Ka mantra popular all over Europe. This was a project
that was dear to rla Bhaktisiddhnta, and he wants to ensure that it
develops successfully. He now has Tamal Ka, the organizer, to take
responsibility for the sakrtana, easing the burden on Mukunda,
Gurudsa, and ymasundara. His plan of sending out householder
couples to preach has been effective. Who in the Gauya Math could
have envisioned this? Without a doubt this is surely the mercy of r
Caitanya Mahprabhu. 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 Caitanyas 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 mans 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 Ka 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 Ka consciousness.

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Letter to Himavati, December 20, 1969
Prabhupda 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, Prabhupda 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. Umpati 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
Prabhupda 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 Prabhupdas secretarial
duties. Nanda Kumar, his cook and servant, is more down-to-earth.
Nanda Kumar: Viujana told us one time, If you pray to Lord
Nityananda for something thats good for your spiritual life, Hell
give it to you. Even if you dont deserve it, even if youre not qualified,
Hell give it to you. Hes so merciful. Within a few days I had heard
that Prabhupda was coming from New Vndvana and he didnt
have a cook. I was a new devotee, I wasnt initiated and hadnt done
any temple cooking, but I was a cook just by nature. I prayed
innocently and sincerely to Lord Nityananda, Please let me be
Prabhupdas servant. I would really like to do that service. And I
didnt get it, nor was I even expecting it. So I just kind of put it out of
my mind.
Then one day Mohannanda called me aside and said, Hey, Ive

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got a secret.
What?
Oh, I cant tell you. So I twisted his arm, and he said, Theyre
going to pick you to be Prabhupdas servant. And I thought this was
all the mercy of Viujana and Lord Nityananda.
Every day at dawn Prabhupda 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 rla
Prabhupda 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 rla
Prabhupda. I was 16 at the time and still going to school. We were
chanting on Hollywood Boulevard, and it was very blissful.
Viujana 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 dsa: I went up to LA to see rla Prabhupda. People would
drive by on La Cienega, waiting for Prabhupda to arrive. Theyd line
up to see Prabhupda come, and Viujana would lead the chanting,
inspiring everybody. Then Prabhupda would come in and lead the
chanting himself.
Bhayahari: The first time I saw rla Prabhupda was in La Cienega.
Ksudhi dsa 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 rla Prabhupda. I sat in the back of the temple room, and I
remember seeing Viujana. He was a very attractive person. After
rla Prabhupda spoke everyone went to the prasdam room, and I
remember Viujana speaking. I thought, This devotee is so sincere.
Sakrtana has increased since Prabhupda has been away in Europe,
and hearing the daily sakrtana reports fills him with delight. He is also
impressed to see the temple so well managed, with no anxiety for

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maintenance. All the daily requirements are met by the grace of r
Ka. New devotees are joining regularly, and the mood of the temple is
joyful. Viujana still leads out the sakrtana party, which still collects
over $200 daily via incense and magazine sales.
Upendra: Prabhupda told me he wanted to drive to Hollywood
where the devotees were chanting. Dont 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. Im
already breaking Prabhupdas instruction to me for the service,
because I dont want a skeleton crew out there. Prabhupda will be
disappointed.
So I was driving, and we pulled up near the kirtan party.
Prabhupda was overjoyed to see a large kirtan party singing and
chanting with, of course, Viujana leading. All of a sudden, a
devotee looked over and saw Prabhupda. It started a landslide of
daabats. The only one who knew what to do, that is to keep on
chanting, was Viujana. He just looked over to see why all the
devotees were bowing down and stopping the kirtan.
Prabhupda said, Go, go. Drive. They are stopping the kirtan. It
was exactly what he didnt want. Viujana kept on chanting, offering
obeisances with his head. He knew Prabhupdas desire. I thought that
was incredible. Prabhupda spoke about Viujana in a loving way as
we drove off.
Impressed by the kirtan party, Prabhupda keeps stressing the
importance of sakrtana. Brahmnanda 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 Kas message to the conditioned souls. The kirtan softens them
up, and the magazine finishes them off.
This plan of sakrtana 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

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the inner section. In the beginning, sakrtana 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 rla Prabhupdas return, Viujana arranges
dramas and puppet shows for the pleasure of his Guru Mahrja. 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 Prabhupda.
Sahadev: We started the play with Arjuna and Ka. Ka is
leaving the planet. rla Prabhupda was sitting on his vyssana up
on the stage alongside the Deities. Muraldhara played Arjuna. He
did such a heart-breaking performance. He cried while reciting that
speech about Ka being his friend. I mean he really cried. I couldnt
believe it. It was so beautiful.
Mohannanda played Ka, and Viujana played Kali. Then
Kali came in. Viujana 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, Prabhupda clapped and said that he
really loved the play, and thanked us for doing it, but never do the
disappearance of Ka again. Vaiavas dont do drama about
Ka 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: Viujana was the spiritual soul of La Cienega
templethe 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. Prabhupda used to give the lecture and
kirtan, and Viujana 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 Prabhupda heard about it, he was
furious. Viujana told me about that afterwards. He was in ecstasy

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when he told me. Prabhupda said, Narada Muni cannot fall down.
This is a bogus story. Where does it come from? We must be careful
that these speculative ideas dont infiltrate our society. Viujana
saw Prabhupdas mercy working in that chastisement. He loved
Prabhupda very dearly.
Mohannanda and Viujana did a Caitanya ll play with
Prabhupda watching from his vyssana. Viujana was the
fisherman, and when he touched the body of Lord Caitanya, he went
wild chanting Hare Ka. Prabhupda was laughing and laughing
when Viujana, as the fisherman, touched Gauranga and went wild.
It was just a simple Ka conscious playno professionalismbut
Prabhupda appreciated it so much.
He once told me a very esoteric and controversial story that he
didnt tell many people. He had gone to see rla Prabhupda one
time. It was a heavy thing, the whole room was light, blinding light.
Viujana was reticent to talk about it. It was not a story officially
sanctioned by ISKCON.
San Francisco January 1970
Jaynanda 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, Jaynanda, of course, has all the money earmarked
for furthering Prabhupdas mission. Previously, he had approached
Tamal Ka 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 Prabhupda for preaching in India.
Prabhupda immediately considers Jaynanda and his future wife for
this service. He even has a brahmacrin candidate in mind, so he brings
up the topic with Madhudvia.

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Perhaps you have talked already with Gargamuni that Jaynanda 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 Jaynanda 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 Sacidev is quite suitable. I know if Jaynanda becomes
married, he will not be a lost child; rather, a good wife in Ka
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 its done in
Vedic culture. Prabhupda 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 Sacidev, and she accepts his proposal before
Prabhupda has a chance to bring up the idea of her marriage to
Jaynanda. The marriage plans for Jaynanda are dropped at this point.
One day Sahadev is informed that the temple authorities have
decided she is going to marry Stoka Ka. Her marriage will be part of a
triple wedding ceremony, including Karandhara and Sacidev, and
Upendra and Citralekha. None of them really know each other. Due to
her brother/sister relationship with Viujana, Sahadev mentions it to
him one day.
It looks like Im going to get married.
You are? Viujana has a very sincere look of concern on his face.
Yeah, I guess. Gargamuni said so.
Youre going to take a stool and urine man over Ka?
Sahadev cant believe he just said that and tries to laugh it off. I
dont know. I guess so.
Viujana seems disappointed. How could you do that, Sahadev?

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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 Vaiava 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 well-
wishing parents. Since these were absent in ISKCON, Prabhupda, 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 Ka 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 Ka 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

307
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 dev ds: 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 wasnt much
information about householder life. It was really about renunciation,
following the rules and regs, and working hard for Ka. 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, Viujana 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.

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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 Ka
consciousness. When somebody takes to Ka consciousness with
such a taste right away, the understanding is he earned it in a past
life.
In Santa Barbara, Revatnandana 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. Revatnandana suggests they visit the LA temple to meet
rla Prabhupda 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.
abhadeva: 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 dont
you go with him and check this out. So the three of us made a
pilgrimage to LA to meet rla Prabhupda. A lot of devotees were
getting initiated at the time. Prabhupda 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 Viujana, 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 Viujana, who took a special interest. Viujana
served hot milk and spent a lot of time talking with that priest late
into the night. The priests eyes were wide open as Viujana 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. Its too bad our Church doesnt have as much as they have
to engage young people in pure devotional life. My mother was not
very happy hearing that.

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Not long after the wedding ceremony, Stoka Ka and Sahadev
decide to leave the temple. Early one morning they drive off to his
parents 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? Its Viujana.
Uhh, Haribol, Prabhu. Im fine. Feeling Viujanas heartfelt
inquiry, Stoka Ka cant deny him. He agrees that a few devotees can
come over to visit. Sahadev feels forlorn, sitting out on the front steps
waiting for the devotees to arrive. All of a sudden two cars pull up. The
brahmacrs get out and immediately offer their obeisances to the
dispirited couple.
Sahadev: Viujana, Gargamuni, and Karandhara came out to
bring us back. I was totally lost, scared, confused, and unhappy. I was
only nineteen. Viujana was so sincere. He just said, Sahadev, you
dont 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 Ka
consciousness and theoretical Ka 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 my. In contrast, a prkta-bhakta, a neophyte,
materialistic devotee, always thinks that fallen disciples were never
really devotees anyway. rla Prabhupda used to say that his Guru
Mahrja would cry if a disciple left, because he had been unable to save
him.
The relationship of the Vaiavas 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 gurus 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.

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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 Ka 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, rla
Prabhupda would be personally there to guide the devotees and lead
them to victory on the new frontier.
However, Prabhupda 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. Prabhupda has taken
him out of the West Coast and left him as a lone pioneer on the new
European frontier. Of course, ymasundara, Mukunda, and Gurudsa
are there, but being householders, they spend a lot of time with their
wives. Tamal is in a brahmacr mood, and he misses the association of
the brahmacrs back in Los Angeles. He regularly goes to the telephone
booth at the corner of Bury Place and calls Viujana in LA just to chat.
Tamal Ka: Whenever I approached rla Prabhupda with the
idea of the World Sankirtan Party, I thought in terms of Viujanas
participation. But by a turn of events we had now become separated.
Our combination had always been fortuitous, and Prabhupda had

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even said that in a previous life we were cousin-brothers. If
Prabhupda would allow Viujana to come to London, I would be
able to carry on enthusiastically with an even greater determination.
Together, we would be able to train the new devotees and expand our
activities in all directions.
Of course Viujana had trained all the new devotees in LA alone.
Tamal had been in another worldadministration. Now he begins to
realize that the success of LA temple wasnt just due to his own efforts. It
appears that Viujanas contribution was equally important. The
sakrtana movement is not taking off in England like it is in Los
Angeles. If only Viujana would come to London, then together they
could repeat the West Coast success.
Thinking like this, Tamal devses a plan. If the senior devotees in
London agree that Viujanas presence is required in order to duplicate
the LA success, then Prabhupda would surely send him immediately.
He gathers the others together and reveals his strategy whereby
Viujana might come to London. They approve his course of action
and agree to write separate letters to Prabhupda requesting the
assistance of Viujana.
Tamal is aware that Gargamuni will try to defeat his plan because
Gargamuni also knows that Viujana 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 Viujana.
He is too smart for this ploy and will see right through Tamals little
plan. Still, Tamal hopes for a miracle. In this way, Tamal attempts to
influence his spiritual master.
Tamal Ka: Mukunda, Gurudsa, and ymasundara remembered
how Viujana and I had started the sakrtana party in San
Francisco, and they liked the idea of him now coming to join us in
London. We all agreed to write letters to Prabhupda, each giving
different reasons why Viujana should be sent. My only doubt was
that Gargamuni would advise against it. rla Prabhupda was
depending more upon Gargamunis opinion, especially in my absence,
but I hoped that Prabhupda would reply affirmatively, impressed

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that all four of us felt the need for Viujanas presence.
When Prabhupda receives four letters from London requesting
Viujanas assistance, he at once understands the situation. He is
disappointed that four leading disciples cannot manage one center.
Always concerned for his fledgling temples, Prabhupda 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 sakrtana.
Together they would be a great asset to the Hamburg temple. Now,
however, Prabhupda requests them to go to London prior to Germany,
as a replacement for Viujana.
Before answering the London devotees, Prabhupda 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 Viujana 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
Viujana and the local temple managers. Naturally, everyone is
vehemently against Viujana leaving Los Angeles.
On February 8, Prabhupda sends his replies to London, chiding his
young disciples. He also encloses a personal note written by Viujana
explaining why he cant possibly come.
My Dear Tamal Ka,
Regarding Viujana, 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, Madhudvia, Viujana, and
Jaynanda. 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 sakrtana party.
Now by the Grace of Ka 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, Jaynanda, Madhudvia, etc., are not here. Besides
that, Viujana is training all the new devotees who are coming. So

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Viujana himself also thinks his absence will be hampering in the
temple procedure. I am enclosing herewith Viujanas 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 Viujana; 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 Viujana. For the present, Viujana
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
Ka 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 Londonthat he should see the development of the
centers in France and Germanywill be jeopardized. As our branches
are increasing, it is necessary that somebody shall move from one place
to another for improving the particular centers activities.
Besides that, you have also requested to send Viujana to
London, but you know that whatever improvement has been made in
Los Angeles is due to the sakrtana party going outside the temple.
Madhudvia and Jaynanda have gone to San Francisco, and Tamal
has gone to London. So out of the four leading boys of the sakrtana
party, three are already out. So the remaining ones, Viujanas,
presence is needed here. Gargamuni and Stoka Ka are engaged
otherwise, so Viujana is taking care of the new devotees as well as
kirtan party. If, therefore, he also goes away, I think that the

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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 Londons business, then their
business will suffer. I think, therefore, that Tamals 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, Prabhupda sends off letters to ymasundara and
Gurudsa, knowing that the others will be thinking about his earlier
replies.
Tamal Ka: I took the liberty of reading through Prabhupdas
replies to Mukundas, Gurudsas, and ymasundaras letters. As in
his letter to me, Prabhupda had refuted our reasons for requesting
Viujanas presenceand it was not due to Gargamunis influence.
To have thought that way was offensive. Prabhupda was not under
anyones influence besides that of Ka and his Guru Mahrja,
and he was certainly not influenced by his disciples. Though he might
take information or advice, his conclusions were infallible, because he
was fully situated on the spiritual platform. Rather, it was we, and in
this case particularly myself, whose suggestions were often imperfect.
Though the sentiment of wanting my dear godbrothers association
was certainly not bad, it was not in Kas best interest, as
Prabhupda was clearly pointing out.
I felt ashamed that I had made this demand of Prabhupda and
had involved others as well. What Prabhupda had not written but
was showing from his personal example was that dependence on guru
and Ka was the real basis for spiritual strength.
Tamal realizes he has blundered in his endeavor to bring Viujana

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to London, and he regrets instigating the plan. Prabhupda 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
Prabhupda. He appreciates how Himavati is a constant friend and
assistant for Hamsaduta, always encouraging and supporting his service.
Away from the brahmacr association of Los Angeles, Tamal Ka
considers that having such an ideal companion is advantageous to
produce Ka conscious results. He concludes that his next step should
be to take a wife and enter the ghastha-rama.
After seriously considering married life, Tamal informs rla
Prabhupda of his intentions. Although Prabhupda has earmarked
Tamal as a possible sannysa 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 principleI 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 Ka, March 4, 1970
Contemplating his activities since coming to Europe, his desire to
bring Viujana 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 Prabhupda. It only takes one purely
motivated devotee to spread Ka consciousness, as Viujana is doing
in LA by making and training new bhaktas. Rather than asking
Prabhupda to give his best man, Tamal should have inquired how he
could assist his spiritual master. In order to act as Prabhupdas

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representative, he will have to always remain detached and not aspire
for any particular position. Although rla Prabhupda is stressing
books, all other services are also important because Prabhupda 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 Lords service, not for sense
gratification. The combination could be as auspicious as maintaining
brahmacrya. Women can also inspire and take responsibility as Yamun
is doing, and Prabhupda is pleased with her service.
Yamun dev ds: Tamal was glorifying Viujana 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
Prabhupda didnt allow it to happen. Tamal got married a little
later, and I think that was because Viujana didnt 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 rla Bhaktisiddhnta Sarasvat hkur,
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 Prabhupda
has decided to buy Rdh and Ka 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 wont move in until April, Prabhupda decides to hold
an inaugural ceremony as part of the celebration for rla
Bhaktisiddhntas advent. No one has moved in and nothing is ready,
but it is still useful for a lot of kirtan and prasdam. 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 Prabhupda up to the new
building in a little beige VW, they are greeted by a roaring kirtan party.

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Inside, rla Bhaktisiddhntas picture sits prominently on a temporary
altar, set up for the occasion. Prabhupda humbly expresses, I have
nothing to offer my Guru Mahrja, so I am going to offer all of you.
As Viujana begins chanting the gurvaakam prayers, Prabhupda
blows the conch and performs the rati for Vysa-pj, making really big
circles with the incense and the lamps.
After rati, kirtan continues as Prabhupda 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 Prabhupda
completely transformed the entire room into Vaikuha. He went
from one side of the room to the other, like Lord Caitanya twirling at
Ratha-ytr. Prabhupda was dancing like that, back and forth. It
was an amazing thing, totally amazing. Tears were flowing from my
eyes. Prabhupda was just extracting all these impurities from us.
When sometimes Prabhupda would display these emotions, it was
because he just couldnt 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 Viujana was
leading. Everyone was crying. It was almost like when Lord Caitanya
reappeared many years later in the kirtan with Narottama dsa
hkur at Kheturi.
Sahadev: It was such an ecstatic kirtan. Viujana was leading, and
here was rla Prabhupda 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. Thats 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 rla

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Prabhupda 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. Prabhupda
liked the preparation I cooked. He asked who cooked it and someone
said Sahadev. Prabhupda 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 didnt 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 Prabhupda 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)
Sacidev: 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. Prabhupda 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 Ka Temples second recording, Govinda,
is released by Apple Records. Prabhupda receives a copy of the song
from ymasundara and likes it so much that he wants to play it for the
devotees. The next morning, after greeting the Deities, Prabhupda sits
down on his vyssana when the record starts. As the song begins to
build, some devotees notice that tears are streaming down Prabhupdas
cheeks. He is so moved by the beauty of Yamuns singing, that he

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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 ymasundara, Prabhupda 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 Vaikuha, with Viujana taking care of all
the brahmacrs needs. One evening as everybody in Los Angeles sleeps,
a major earthquake shakes the city. The brahmacr ashram is shaken to
the rafters, jolting the lights on in the middle of the night.
Mohannanda: During this big earthquake Viujana sprang up out
of bed, as we all did. He looked around and said, Ka! 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, Ka
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 Ka at the time of death. Viujana seemed to be the
closest to Ka 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 Vaiavas 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 cant bear to leave
Viujana.
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
Viujana to say goodbye before leaving. I dont know if I can maintain
without your association. Ill miss you like anything.
Viujana looks at Dina Bandhu and says, You just depend on
Ka. Dont depend on me. I may not always be there, but Ka will
always be there.

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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 sakrtana with Viujana 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,
Viujana invariably picks out a new man and asks him to give a short
talk to the assembled crowd.
Bhakta dsa: When I think of Viujana, I remember the name
Vsudeva because he would always call out, O Vsudeva,
Vsudeva. 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 didnt 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 Viujana was the one who was
always at the ratikas, always leading the kirtan, always getting
devotees fired up to go out on sakrtana.
He had the most amazing stamina. He always played mdaga,
and his hands were always gloved and taped because they were
usually cracked and bleeding from beating on the mdaga day and
night. Conservatively speaking, he was playing that mdaga eight to
ten hours a day, week after week after week. Truly he epitomized the
verse:
satata krtayanto m yatanta ca dha-vrat
namasyanta ca m bhakty nitya-yukt upsate
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 Viujana than Id ever been
to my own mother, because everything I learned about Ka
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 roomreading or chanting japatwenty-four hours a
day. He would come back from sakrtana at midnight and do the
night Deity watch. First hes organizing the cleaning of the temple,
giving classes and taking care of the devotees, then taking the
sakrtana 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.
abhadeva: Viujana was always leading kirtan, both on
sakrtana 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 Viujana 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
theyre Kas pots, youre actually washing your heart. Youre
cleaning your heart at the same time youre cleaning the pots.
I slept right next to him because Revatnandana put me under his
care. He said that he liked to be awakened in the morning by someone
touching him and immediately chanting r-ka-caitanya prabhu
nitynanda r-advaita gaddhara rvsdi-gaura-bhakta-vnda. So
I had that duty. I would wake up and touch him on the shoulder and

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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 Viujana 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. Mohannanda and
Keava 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 sakrtana parties; a double-team kirtan. You
can either go out with Viujana or with Mohannanda and Keava.
Ksudhi dsa: I was only seventeen and in high school, but Id chant
my sixteen rounds and go to the temple every day. A couple of times I
went out on sakrtana with Viujana. Wed get out onto the street,
and hed 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 sakrtana.
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
sakrtana all day. Viujanas 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 lifethat 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 Viujana was in
charge of the people, the devotees of Vishnu, as his name signifies.
Caitanya ds: 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. Its all from the smog. Just see how crazy everything is. So
by chanting Hare Ka ecstatically, Ka 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

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energy. His voice would rarely give out. He would play the mdaga,
and it looked as though his feet werent on the ground. It was so
amazing to watch him play the mdaga 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 wasnt touching the ground.
I remember the first time I heard him sing Vndvana ramya
sthna. I thought, Where did this song come from, the heavenly
planets? He gave me a good taste for sakrtana. 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 Ka
tricked me, and instead here I was on the eternal singing and dancing
party of Lord Caitanya.
Many devotees are enchanted by Viujanas rendition of Vndvana
ramya sthna. It has such a beautiful quality that it touches a place deep
in the heart. It seems to transport devotees, magically, to Vndvana.

Sunday is the only day devotees dont go out on the streets. After
lunch prasdam 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 sakrtana or
coming back to the temple, Viujana 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 Viujana plays
every role, controlling each puppet and playing the characters. Hell play
Prahlada, Hiranyakasipu, and Lord Nrsimhadeva all at the same time.
He always draws everyones attention to the subject matter. Its never an
attempt to bring attention to himself.
Sometimes when he finds some free time, Viujana 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 Prabhupda 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. Viujana has the ability to make

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the most simple thing very interesting.
abhadeva: One day we were waiting for Viujana. We had just
taken lunch prasdam and were in the van waiting for him to come
down from Prabhupdas quarters. He was having a personal
darshan.
He came down and said, Wow, Prabhupda 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 Prabhupda told me that either you
chant kirtan, you chant japa, or you chant with your tongue
forming the name with your tongueor in your mind. But always the
mah-mantra.
You could see the whole time he was speaking, he was absorbed in
what Prabhupda 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.
rla Prabhupda stays in Los Angeles to help the devotees celebrate
Lord Caitanyas 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 Ekads 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 Ka dasa, February 18, 1970
Viujana leads out a mah-sakrtana 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.

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Mahabuddhi: There was a Lord Caitanya festival in Griffith Park,
and I remember chanting with the kirtan party led by Viujana. I
was very attracted to music and really liked the chanting. He would
chant, and it was so mesmerizing. Viujana was the original pied
piper. I had never experienced chanting Hare Ka, 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
Viujana. 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 didnt stop and I was
wondering, Who is this person? I didnt know anybody who could
just go for four hours singing, and I didnt think I could just dance for
four hours. Afterwards, I went up close and said, Thank you.
He answered, Hare Ka. 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 prasdam. He
likes to chant.
After returning to the temple and honoring Lord Caitanyas feast at
moonrise, another mah-sakrtana party goes out to Hollywood
Boulevard in the evening with everyone in the temple participating.
Viujana leads a party on one side of the street, while Keava and
Mohannanda 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 Caitanyas birthday with a mah-
sakrtana in Berkeley. Thousands of students join the devotees, dancing
in ecstasy to the Holy Name. Jaynanda and Madhudvia lead the
chanting parties while other devotees distribute thousands of plates of
prasdam. While honoring prasdam, everyone appreciates the fine
dramatic performance on stage. Huge quantities of BTGs are distributed,

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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, Jaynanda leads out a sakrtana 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 Jaynanda
purchases and offers. After lunch he gives a Nectar of Devotion class. If a
devotee has doubts, Jaynanda always says, You just have to have faith
in the Name.
Jaynanda 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 Ka. You dont even need
instruments. Just bang on your pots and pans.
On rainy days devotees don the bright yellow raincoats Jaynanda
has purchased so that sakrtana can continue even when it pours.
Because kirtan is just not the same without mrdangas, Jaynanda 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 mdaga, 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 Kas, 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, Viujana persuades

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everyone to turn the move into a festival by taking the Deities o