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

2
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

3
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

4
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.

5
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

6
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

7
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

8
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

9
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.

10
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

11
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

12
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

13
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

14
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.

15
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

80
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.

89
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

90
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

91
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

92
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.

93
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

94
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

97
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.

99
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

100
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.

101
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

102
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

103
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

104
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

105
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.

106
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

107
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

108
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.

109
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.

114
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

115
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

118
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,

119
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.

120
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

121
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.

122
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-

123
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.

124
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

125
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

126
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

127
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

128
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

129
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.

132
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

133
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

134
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

135
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.

136
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;

137
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

138
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

139
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

140
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

141
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.

142
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

143
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

144
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

145
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

146
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

147
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

148
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.

149
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)

150
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

151
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

152
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,

154
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.

155
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.

158
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

161
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.

162
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

163
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

164
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

165
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

166
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

168
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.

170
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.

172
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

174
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

176
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

177
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

178
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

179
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.



180
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

187
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

190
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

192
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.

193
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

194
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

196
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

197
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.

198
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

199
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.

203
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

206
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.

207
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

208
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

209
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

210
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

211
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

212
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

213
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

214
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

218
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.

219
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

220
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

221
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.

222
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

223
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.

226
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,

228
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

235
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

236
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

237
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-

238
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)

239
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

240
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

241
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

242
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.

244
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.
Before becoming a devotee Keava had worked on a ranch, baling

250
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.

251
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

252
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.

253
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,

254
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

255
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

257
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
temple.

259
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

261
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

262
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

263
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

265
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.

268
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.

279
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!

281
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

282
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

283
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

284
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,

294
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

295
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.

296
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

297
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

298
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


299
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.

300
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

301
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

302
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

303
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

304
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.

305
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?

306
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.

308
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.

309
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.

310
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

311
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

312
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

313
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

314
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

315
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

316
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.

317
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

318
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

319
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.

320
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)


321
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

322
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

323
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

324
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.

325
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,

326
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

327
everyone to turn the move into a festival by taking the Deities on
procession. Mohannanda plans out the route along the local streets
from La Cienega Boulevard, through Cheviot Hills, to Watseka Avenue.
The little brass Rdh-Ka Deities will ride in a beautiful chariot
built by Nara Narayan. Its base is five feet across, with large wheels for
easy transport. A canopy protects the Deities from the bright sun.
Muraldhara paints a beautiful Vndvana scene on the cart, with cows
grazing along the banks of the Jamuna under a full moon rising, so
Rdh and Ka will feel at home.
As Viujana starts up the kirtan, the procession begins. Rdh and
Ka look gorgeous, riding in Their chariot decorated with fruit and
flowers. Silavati is the only one in anxiety. We have to take our roses
with us, because she doesnt want to leave behind the 108 rose bushes
planted a year ago by Jaynanda, which now blossom in profusion.
Along the way, some devotees knock on doors asking for offerings.
Whats the occasion, people inquire.
Were taking Rdh and Ka to Their new temple. The devotees
are very innocent and spontaneous. By generating so much enthusiasm
for the procession, a very positive response is also generated throughout
the neighborhood. While bringing the Deities to Their new home, they
find a nice way to engage the local people. Soon the palanquin is
overflowing with an abundant array of colorful flowers donated by
generous well-wishers.
Mohannanda: Viujana was so completely devoted to those Deities.
He was our guide to all of this, because for us Prabhupda was way
out in the stratosphere. Viujana was really our way to understand.
He represented the transition from American to Devotee; what we
could attain ourselves, consciousness-wise. With Viujana, there was
just absolute total love of God. You can only come to appreciate it
when you realize how few people in the world can achieve that.
The temple becomes even more centered around the Deities at the
new facility on Watseka Avenue. Every Sunday morning Viujana and
Silavati take Rdh and Ka out for Their weekly promenade around

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

329
Regarding the new prayer addition namaste sarasvate devau..., I
think you can change the word devau into deve to make it
compatible with sarasvate. Sarasvate is locative, so you can change
the word to deve to make it fit, or it can be made devam. Devam
is the accusative singular and deve is the locative singular, so both
can be used, but I think deve will be most fitting word.
Letter to Pradyumna, April 9, 1970
Ninth Wave The Towering Temples
Jagannath Puri, or wherever Ratha-ytr is performed, is not different
from the spiritual sky.
Letter to Madhudvisa, February 14, 1970
Atlanta, Georgia October, 1971
Atlanta is the premier city of the South and the scene of one of the
great American legends. Gone With the Wind is the only great US war
epic on the Civil War between the States told from the Southern side. It
recounts the heroic and unhappy love story of two people who were
strong, brutal, brash, and realistic. Like all good legends, this was
described without subtlety, subjective shading, probing, or questioning.
Its characters were instantly recognizable types.
The film had almost everything the book had in the way of spectacle
and drama. The burning of Atlanta, the shots of the Confederate
wounded lying in the streets, and the hospital after the Battle of Atlanta
were spectacle enough for any picture. The heroic epic was a first-rate
piece of Americana and swept the Oscars in 1939.
During the summer of 1971, however, the Atlanta police are not at all
heroic as they harass innocent Hare Ka devotees on sakrtana,
throwing them in jail for disturbing the peace. Balavanta, the temple
president and only initiated devotee there, boldly keeps on preaching in

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

331
devotees are quickly assimilated into the temple family.
Toaa Ka: As soon as we arrived in Atlanta, I asked someone,
Where are the Universities? Then Krtannanda said, Go sell the
show. There was no show, but Id go out and start promoting it. Back
then we never wore karmi clothes. It was unheard of at the time. I was
the promoter, so people listened very politely. Then they finally asked,
Have you ever done this show before? That kind of explained the
condition of my presentation. I tried to make it sound like it existed.
Thats very nice. Have you ever done it before? I had to say that we
hadnt done it yet.
One of the first programs is at a Southern Baptist church. This
church consists of an African-American congregation, complete with
choir and musicians who are very much into chanting the glories of
Jesus, to the point of getting carried away by religious fervor. Sometimes
they get so worked up singing their gospel songs that, touched by the
Holy Spirit, they roll around on the floor. For this reason they are
nicknamed Holy Rollers. The head of this particular Baptist church
had witnessed the sakrtana party out on the streets and invited them
to visit on Sunday. Into this setting, the Road Show devotees and
Rdh-Dmodara inject Lord Caitanyas mercy.
The Minister is a large lady who puts her whole heart into the
sermon. As the devotees sit politely, she begins to sing her gospel songs
along with the choir: Lord I Am Grateful, and Ill Be With Thee.
The entire congregation sings along when she begins the familiar
medley, Precious Lord/Amazing Grace.
Amazing Grace, how sweet the sound,
that saved a wretch like me,
I once was lost but now am found,
was blind but now can see.

The words ring so true that the devotees feel a kinship with these
gospel singers, realizing the similarity of these songs to the Vaiava
mood.

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

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

334
only vehicle available had been Bhavatarinis Cadillac, which she had
inherited after her grandmother passed away. The prasdam and
instruments were packed in the trunk and all the brahmacrs piled into
the back seat. Aura, who plays Kali in the Age of Kali play, sat on
Vndvana Chandras lap, next to Krtannanda Swami, who was
driving.
At this juncture, Krtannanda realizes that they will need better
facilities if the show is ever going to be successful. Already more
devotees have joined and he expects the ranks to swell as the show
becomes more polished. He wants to have the best devotees for the best
show possiblethe Greatest Show on Earth. Its obvious that they will
need a bus to carry equipment and devotees, since Bobs bus is where his
family lives. A kitchen bus is a necessity on the road, and they will also
need a temple bus. Fortunately, Bob knows exactly where to get used
buses at a good price.
Krtannanda convinces Bhavatarini to sell her car so the sakrtana
party can buy buses. After the Cadillac is sold, Kuldri, Bob, and Zubin
are dispatched to New York with the money.
Kuldri: We bought three school buses from Students
Transportation out on Long Island. I went out in the old
Krtannanda tradition and got three old buses for $500 each. Then
we had to drive them down to Atlanta. We hadnt started doing the
colleges yet, just churches and odd groups.
Los Angeles May, 1970
Every Wednesday evening there is a program for the public in the
sanctuary at ISKCON, New Dwaraka. Prabhupda requests that the
original pews not be removed. He wants people to be able to come in
with their shoes on, sit down in the pews and hear a Ka conscious
presentation comfortably. Devotees find it awkward paying obeisances
in between the pews, but the facility is meant for the guests. The old
pipe organ is still playable and Viujana likes sitting at the organ to
chant Hare Ka. Sometimes Prabhupda comes down from his room to

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

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

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

338
was open into the temple room. You could hear the kirtan very clearly
coming out the door with Viujana singing. rla Prabhupda looked
up and said, It is Vaikuha. At that moment we were all
overwhelmed with this feeling of ecstasy. As soon as rla Prabhupda
said its like Vaikuha, the sound from the temple turned into a
tangible feeling. A wave of music and ecstasy came out the door and
rolled down the side of the building, down the walkway, and
enveloped us all. We were all under this sea of blissful sound. We
didnt say anything. We just quietly sat there and continued chanting
japa very softly, but we were all ecstatic. When Prabhupda said it
was Vaikuha, it turned into a Vaikuha feeling.
June, 1970
After seeing Prabhupda and observing how New Dwaraka is
managed, Brahmnanda flies to Japan to oversee the completion of the
new KA book. His mission is to negotiate with Dai Nippon Printers
to print Back to Godhead and rmad-Bhgavatam because they can do a
better job at a cheaper price than ISKCON Press. Prabhupda is now
printing 125,000 copies of BTG monthly, plus 15,000 copies each in
French and German. Back to Godhead magazine is the bread and butter
of the movement.
Prabhupda also wants Brahmnanda to visit various temples to
ensure that the proper standard is being maintained, and to send back
regular reports. Like Tamal Ka, Brahmnanda is being considered for
a possible GBC post.
Los Angeles is a hub of activity these days as many temple presidents
arrive from around the movement. Krtannanda Swami has come from
New Vndvana and also shows his skill at playing the organ before the
Wednesday evening class in the sanctuary. Prabhupda is pleased to see
the devotees dovetailing their propensities in the service of Ka and
wants to have more programs with organ playing. With so many senior
devotees present, the ecstasy of the temple increases, attracting more
new people to join, who are turned over to Viujana as their leader and
older brother.

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

340
Riktananda: Viujanayour eyes always focused on him. He
seemed to be a center of energy like a vortex. But he lived very simply.
He slept right on the floor with us. After breakfast prasda he would
lean up against a truck bumper and give everyone their duties quite
informally but with enough determination that we knew better than to
argue or goof off on the service. He was quietly very forceful. He
wasnt stiff and fomal about his position, but neither was he very
casually familiar with the main body of devotees.
He exhibited the rare trait of leadership that is both very firm and
very patient, even gentle. He was large-boned and hence quite strong
physically, and his hands seemed fashioned of steel from so much
vigorous mdaga playing. But this firmness was accompanied by a
refined sense of appreciation for art, music, and a kindness in dealing
with devotees, particularly new ones.
Almost always he would grab me by the shoulders and say,
Prabhu, you clean the sanctuary. Hed always have me clean the
sanctuary. He could make me do anything. He was dear to everybody,
and everybody was dear to himsarva bhttma-bhttm. He was
an older and wiser godbrother who was very firm yet very patient,
biding his time as temple commander in order to get to his first love,
chanting and playing the mdaga and harmonium.
After lunch, Viujana takes out the daily sakrtana party to
downtown LA. The afternoon party is a full van of devotees, including
the women, usually Kausalya, rmati, Sacidev, Sahadev, and Caitanya
ds. Viujana plays a big, heavy pakwaj drum these days. It takes him
fifteen minutes to finish the ritual of taping his fingers with pennies.
Sometimes he will break a drum-head, but Gargamuni is the financier
and buys him whatever he needs to keep the party going out.
The devotees dance in two rows, facing Bullocks Department Store,
with their backs to the street at the edge of the sidewalk. Viujana is
perpendicular to the building facing the troops. The men are in the back
row and the women are in the front, dressed in silk saris and wearing
nose rings. They are very good with their kartlsall perfectly in
unison. The married women wear yellow saris, and the rest wear saffron
saris. Everyone dances together and they have to be in step.

341
Viujana has a unique a way of dancingup and down on his toes
like riding a bicyclenot jumping, but just walking. And he is so good
with his pakwaj. As people pass by between the sakrtana party and the
building, they get blasted with the transcendental sound. Viujana
doesnt like to move the party around very much, so he mostly chants at
one spot. Occasionally, he will take a tour down the street, but basically
he likes to stay in one place. Everyone agreesit is a wonderful
sakrtana party.
Dnavr: He liked to go with one tune for an hour. Then hed stop
chanting and call everyone over and tell some stories about Ka. He
was the only one who knew Ka stories, because KA book
hadnt come out yet, but he had access to the manuscripts. It was
pretty exciting because youd get to hear stories that no one else knew.
It was very hot downtown, but I was in training so the workout for
me was great. We would take out a jug of lemonade, but we didnt use
cups. Someone would hold it for somebody else to drink, Prabhupda
style. No one would touch their mouth to it.
It was hard to control my mind during the chanting so Id be
looking at the clock waiting for when it would be over. But the thing
that kept me going was Viujana himself. There would be two lines
of devotees, and hed be out in front facing us when hed chant. He
wanted to give us something to look at other than the karmis walking
by, so hed look at us chanting and smile. Thats what kept us going,
his enthusiasm and his very warm smiles.
Riktananda: He was determined to keep his spiritual eyesight as
focused as humanly possible. Because he seemed to be equal to all,
particularly out on street sakrtana, he made the women devotees
feel equal to the men in his presence, and they gave an energy to our
street chanting that hasnt been seen since.
His voice was always on the verge of disappearing or splitting into
simultaneous octaves because of the stress he placed on it by chanting
so loudly and forcefully many hours of the day, week after week,
month after month, year after year. It was as if he suffered some
damage to his vocal cords, because he would have to summon up

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

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

344
so he was only sleeping three hours and forty minutes. So whenever he
would sit down, hed fall asleep, unless he was chanting, because he
wasnt sleeping enough. He was pushing himself. So in the van to and
from sakrtana, hed be sleeping a lot of the time. During japa he had
a hard time, because he was really pushing himself.
Visala: Viujana was a remarkable person. He looked like a
demigod. His lectures were very intelligent and inspired everyone.
Love always emanated from him, and everyone felt happy to have his
association.
When we used to go out for sakrtana in downtown LA,
Karandhara was leading one party and Viujana was leading the
other. Everybody was trying to get on Viujanas party. Karandhara
was a great soul, but everyone was so excited to be with Viujana.
He was such a wonderful devotee. When he spoke, you felt Ka was
speaking. In the stra it says, When a brhmaa eats, Ka is
eating through him, when a brhmaa speaks... I always felt that
Supersoul was with him, that he was pure and without false ego. The
philosophy was coming out loud and clear and genuine. He was very
sincere.
Once I asked him, Do you really think that Ka is the Supreme
Personality of Godhead? He said, Yes. There is no doubt that
Ka is the Supreme. A third class devotee has all kinds of doubts, a
second class devotee has some doubts, but a first class devotee has no
doubts. I always felt he was a first class devotee. But how can a third
class devotee recognize a first class? I read a letter where Prabhupda
said Viujana sang like a Gandharva. Prabhupda was pleased with
his singing. Everyone was pleased with him. Everything he did seemed
to be with enthusiasm and intelligence. I always just marveled at him,
and considered him elevated. All glories to Viujana.
San Francisco June, 1970
Jaynanda is already preparing for Ratha-ytr. This is the first year
there will be three carts. In a vacant lot on Frederick Street, Jaynanda

345
and his crew are busy building the wheels and other parts for the
chariots. He has found a picture of the Jagannath Puri carts and is
copying the original design. Every day he goes out to collect the essential
supplies for construction. By his enthusiasm, he inspires people to
donate supplies for Jagannaths festival.
Bhavnanda: We built one cart that we copied from a poster we
found of Jagannath Puri. Jaynanda was famous for that and worked
very hard. Again Nara-Nryaa: designed the mechanism for the
pulley, and I supervised the designing. We were all so busy from
morning until night that I never had a conversation with Jaynanda
outside of just working on the carts. We never really had a talk
together. I would see him often, and he was always very serious and
grave. I never saw him in a dhoti except on Ratha-ytr day. He was
driving a taxi then also.
Every morning, before the Ratha-ytr crew begins to work,
Jaynanda offers rati to each cart beginning with the wheels. He
actually offers incense to every wheel. He has erected a big sign, along
with a picture of the Puri Ratha-ytr, to attract curious passersby.

HARE KRISHNA
Welcome to the Construction site
of the Holy Ratha-ytr Chariots!
The great cars that you see being built here will carry
Lord Jagannath, Ka, the Supreme Lord,
along with His brother, Balarama, and His sister, Subhadra,
on a wonderful ride to the beach on SUNDAY, JULY 5.
This Holy Ratha-ytr festival has been held in India,
annually, for 2,000 years.
Now, by the grace of our spiritual master,
A.C. Bhaktivedanta Swami,
this Transcendental Excursion will take place here
in San Francisco.
The parade begins at noon from Haight-Ashbury
and wends its way through Golden Gate Park to the sea,

346
where a great feast will be served to all.

As hippies stop to read the sign, Jaynanda makes friends with them
and engages some to help with the construction of the carts.
Prabhupda has requested the temple to spend more money for
decorations, flowers, flags and festoons, to make the festival even more
gorgeous than last year. But due to Jaynandas efforts, this Ratha-ytr
is almost entirely funded by donations. He is so absorbed getting
everything ready in time that he even sleeps out in the lot with the
carts.
Seeing that Ratha-ytr is coming up, Chitsukhananda, the San Jose
temple president, gathers his men, All the San Jose devotees are going
up to help prepare for Ratha-ytr.
Hari Vallabha: We came to the temple, and the car pulled up right in
front of the carts. They had three carts up the hill in a little alley by
Frederick Street near Kezar Stadium. We were getting out of the car
when, all of a sudden, this person comes walking down like King
Kong with all this power and force. Jaynanda walked right up to us.
Whos this devotee? I was buff. I was a surfer.
They said, Thats Bhakta Harry.
He says, I want him.
I said, Hey, I thought I was going to work in the kitchen?
Well, Jaynanda needs men, you know. He needs strong guys.
Hes building the carts.
So I started working with Jaynanda. As soon as he saw me, he
wanted me. It was very active service, and I really felt someone was
engaging me. We were buddies right from the beginning, building the
carts. From the first time you met him, he made you feel like a friend.
He was so interested in you. Jaynanda would quote Prabhupda, but
he was always really interested to hear what you had to say.
Oh, you surf? Wow! Whats it like to ride those big waves? Hed
get right into it with you. He didnt say that surfing is my. He was
never like that. Yeah, Id like to do thatride those big waves. He
would just be your friend. He wasnt a fanatic obsessed to only

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

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

349
This, says Vivakarm, is not idol worship but the worship of
the form of the Lord. He represents himself in this form to accept
worship.
Whatever the case, the carriages of Ka will be impressive as
they are trundled from the intersection of Haight and Ashbury
Streets, through Golden Gate Park and finally to Ocean Beach, where
they will be parked in front of the Family Dog Auditorium. The
procession will begin at noon, and according to the monks, they
expect between 25,000 and 50,000 to take part in the celebration,
which will be capped with a vegetarian feast.
The three cars have been under construction for more than a
month. Materialstimber by the ton and fabrics by the hundreds of
yardshave been largely donated and the work done by about a dozen
monks, aided by volunteers.
The two largest carts measure 30 by 45 feet, and each will
support canopies of intricately decorated canvas rising five stories
high. The canopies are affixed to ingenious telescoping supports which
will allow them to be lowered to pass under telephone lines and other
obstructions.
The domestic Juggernauts are modelled after similar rolling
temples which have featured celebrations in Jagannath Puri, India, for
some 2,000 years. The Indian models are about twice as big.
The huge carts are being built on a vacant lot near the Hare
Ka Societys temple at 518 Frederick St. The lot is on loan from
Clifford Haynes, who owns the Stadium Garage and takes a tolerant
view of the religious construction on his property.
Theyre not bothering anybody, says Haynes, and
everybodys got his little thing going for him. I dont know. They may
be rightwho knows?
July, 1970
Ratha-ytr is attracting many devotees from all over the USA and
Canada. Some are coming to meet their spiritual master for the first
time. On Friday morning, July 3, a big initiation ceremony is held in Los
Angeles, with Prabhupda presiding. Afterwards, everybody drives up to
San Francisco to participate in the Ratha-ytr festival.
Prabhupda and his servant fly up to the Bay area. On the plane, he
is delighted to read a feature story in The Chronicle, the rival San

350
Francisco newspaper. A reporter had come on Thursday to interview the
devotees working on the carts. Two photographs accompany the story
a small portrait of Bhavnanda and a wide angle of devotees working on
huge chariots.
Four-story temples on enormous wooden wheels will be towed through
Golden Gate Park to Ocean Beach. Therell be dancing in ecstasy, as
the posters proclaim and a free feast for 25,000. Its the Ratha-ytr
International Festival, scheduled for Sunday at noon.
The giant undertaking, based on an Indian ancestor to the
modern Be-In, is the work of a growing band of Ka monks, a
familiar sight on San Francisco streets where they hand out incense
and collect donations to a running chant of Hare Ka.
Most of the donations are going into this, said a young
American monk in a T-shirt, his hair shorn except for a dangling
pony-tail. Its our gift to San Francisco and our way of paying homage
to the Lord, Ka.
Behind him, in an empty lot across the street from the Ka
temple at 518 Frederick Street, reared a team of wooden horses that
looked like liberated ponies from an abandoned merry-go-round. They
were affixed to one of two Jagannath chariots, the towering temples
on wheels that will start out from Haight and Ashbury streets at noon
on Sunday. A smaller chariot, left over from last years modest festival,
will join the procession.
For the last month, inspired by the ancient Indian festival at
Puri where chariots 100 feet long are pulled through the streets, the
Bay Area devoteesmostly young and middle classhave been
sawing and hammering together the fantastic contraptions.
You should see the people that stop and gasp at this thing
something that has no practical meaning, just spiritual meaning, said
Bhavnanda Das, 31, a former New Yorker.
Bhavnanda, once a film-maker with Andy Warhol, gave up
the synthetic world of materialism for a spiritual life of reading the
Bhagavad-gita, Bible of the Ka followers, and abstaining from
tobacco, liquor, drugs and even chocolate.
Like women, theyre all intoxicants, he said.
At Sundays festival, along with chanting and a speech by the
movements spiritual leader, Swami A.C. Bhaktivedanta, there will be
plays and puppet shows and drum-and-cymbal music on a stage set up
in front of the Family Dog rock palace at the beach.

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

352
I wanted to ask him, Dont you think thats a lot of butter? but I
didnt dare. So he finished up the preparation, and sure enough there
was a lake of butter all around it.
As long as theres plenty of sugar and butter its alright, he
commented. It was almost like candy. It was a special kind of halava
to keep his men going, because it was quite cool in the evening. They
worked late hours. He worked day and night, and still he would be
there for magala-rati in a wrinkled dhoti. I remember he was kind
of unkept as far as his appearence was concerned, but he was a very
jolly fellow.
That Ratha-ytr was probably the most opulent ever. There was
one long room that was completly full of roses. It took us eighteen
hours to string them all. We didnt even have carnations. All the
garlands were made with roses that were donated to Jaynanda. The
prasdam was fantastic due to his non-devotee friends donating to
Lord Jagannath. He was engaging everyone. There was so much
opulence. Ive never seen it again like that. It was probably the most
ecstatic Ratha-ytr I ever attended.
The Saturday morning edition of The Chronicle runs another story
with the heading, Ka Leader Here for Festival. A photograph shows
Prabhupda seated at the airport with the devotees offering obeisances
at his feet. Madhudvia runs to Prabhupdas room to read him the
article written by the same reporter who interviewed Bhavnanda the
day before.
A procession of some 200 Ka followers, strewing rose petals as they
danced, greeted their elderly spiritual leader at San Francisco
International Airport yesterday. Swami A.C. Bhaktivedanta, here for
a giant festival and chant-in at Ocean Beach tomorrow, wore a
beatific smile along with his gold rings and flowing saffron robe.
Hare Ka, the young monks with shaven heads chanted.
Jai, the Swami said in Indian. Rough translation: Hi, there.
At a chant-riddled press conference following his jet arrival
from Los Angeles, he described why young Americans are increasingly
drawn to the Hare Ka movement.
Your country has an opulence of material necessities, said the
Swami, squatting on a red plush dais in the Gate 16 lobby.

353
Its time his dear boys and girls have learned to develop a
similar opulence of spiritual qualities, he said.
And how many devotees did he have?
Unlimited, said Swami Bhaktivedanta, a one-time advisor to
the Beatles. Some admit and some dont admit...Admit you are a
servant of the Lord Ka and your life will be a success.
Before another question could be asked, his followers
responded with chants of, Hare Ka.
And the significance of tomorrows Ratha-ytr Festival in
which four-story temples on wheels will be towed through Golden
Gate Park?
It is a revival mass for Ka consciousness, said the Swami,
who founded the American sect in New York in 1965.
By participating in the car festival, the flower-garlanded sage
promised, even non-devoteessome 50,000 are expectedwill win
the opportunity, in your next life to go back home, back to God. He
beamed and nodded.
Boys and girls and mothers and fathers and grandfathers are
invited. No expenditure. Just come and dance with us and when youre
tired well give you some nice food.
He was referring, among other promised dishes at the
afternoon repast, to fruit salad for 25,000. There were more chants,
Hare Ka.
With that, the small benign swamiknown to his followers as
Prabhupda (one who has many servants sitting at his feet)arose.
And leaving behind in the airport corridors a whiff of incense and the
rest of the roses, he and his dancing devotees departed.
Ratha-ytr Day July 5, 1970
San Francisco can be cold and rainy during the summer, and today is
no exception. Ratha-ytr Day is foreboding with chilling winds and
numbing cold. Right after mangal-rati Jaynanda takes his crew down
to the Ratha site. They will make last minute adjustments before pulling
the carts in front of Golden Gate Park where the parade will begin at
noon. Wearing heavy sweat-socks and jackets, Jaynandas men struggle
against the rain to finish on time.
It is still overcast when a group of ladies arrive to decorate the
chariots. They string garlands of multi-colored roses all around the carts

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

355
background. I was just sitting in the car, and I was in ecstasy. It was
so transcendental. I didnt feel any ego involved. It wasnt like he was
concentrating on what a great musician he was, but he was really
crying out to Ka. I was getting high just listening to him, as if I was
chanting good rounds myself. He was singing so melodiously. Every
single syllable of the mantra was transcendental and so melodic. It
was mystical. Everything he did just pierced the material elements. He
was just yearning for love of God. You could feel it, and it was like
touchstone. He made you feel it. There was something about
Viujana that was really special. He just had incredible potency
unlike just about anybody else that I ever experienced in the
movement. It was like he was yearning for Ka.
Hari Vallabha: The day of the festival, Jaynanda says, OK, you
can ride on the cart. That was real special. We had built the
telescoping canopy, and we were going to operate the canopy up and
down.
So Nara-Nryaa: comes up on the cart, All right, this is what
were going to do. He was the inspired artist-carpenter. He hadnt
been around the whole time, and I didnt know who he was, but he
had designed the carts. He was in charge and he wanted everybody to
know. So he looked at me and said, You, off the cart. So I got off
the cart, wondering what I had done wrong.
Then Jaynanda comes up, What are you doing? Youre supposed
to be on the cart.
Nara-Nryaa: kicked me off.
Jaynanda spoke to Nara-Nryaa:. I want him up here. Hes
my man.
OK. So I rode on the cart that year and operated the canopy.
Finally, by 2:00 PM, a full two hours behind schedule, the chariots are
ready. Four turning maneuvers are required to get the carts off the
parking lot and onto Stanyan street. Hippies and devotees pick up the
ropes attached to the chariots and begin to pull. The parade is on its
way.
As the chariots are pulled to the entrance of the park at Stanyon and

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

357
During Ratha-ytr some black men were attacking the Deities and
throwing rocks. Keava was picking them up over his head and
throwing them across cars. Ten men! He took all of them, only
himself, and finished all of them. He was fearless. He said he felt Lord
Nrsimhadeva helping him.
Seeing the outbreak of the fight, Madhudvia runs up Haight Street
to Prabhupdas house to apprise him of the situation. He arrives out of
breath and blurts out the story. I suggest that you dont come to the
parade now, rla Prabhupda. It looks nasty.
Brahmnanda agrees that it wouldnt be a good idea for Prabhupda
to attend the parade under the circumstances. He has just arrived from
Japan with twenty-five copies of the newly printed KA book.
rla Prabhupda is gravely disappointed. Have you advertised that I
will be coming?
Yes.
Then I must come. The incident upsets Prabhupda. Its another
portentous omen.
Okay. Madhudvia runs back to the park. By this time Tactical
Squad officers have arrived on their Honda motorcycles. They are San
Francisco police stationed in the park. Armed with helmets and batons,
they quickly put an end to the disturbance. No one is arrested.
The other two carts have already turned into the park for the start of
the parade. Thousands of hippies and curious onlookers gather to see the
parade, although its still overcast with intermittent drizzle. Balaramas
cart struggles to make the turn from Stanyon into the park. The front
axle breaks and a wheel goes down. Prabhupdas worst fears have been
realized.
Unable to go any further, devotees on Balaramas cart shift to the
other carts. Balaramas sihsana is taken down and carried by four
devotees, like a palanquin, as part of the parade. A tow truck arrives to
remove Balaramas cart ingloriously from the scene. Undaunted, the
devotees begin the six-mile walk to the ocean with only the two carts,
taking shelter of the kirtan led by Viujana. With the parade finally

358
under way, the potency of the Holy Name changes the entire
atmosphere into a Vaikuha mood.
The procession attracts a large crowd of mostly young people. Asian
Hindus and several thousand straight-looking curious join the
predictable host of ersatz cowboys and swashbucklers from Haight-
Ashbury. The Sunday crowd is there, toofamilies with their children
and pet dogs.
As the parade wends its way slowly through the park, Madhudvia
keeps looking back anxiously for rla Prabhupda to arrive. But
Prabhupda has been driven around the park and dropped off a short
distance in front of the chariots. All of a sudden Madhudvia sees him
coming toward the carts from the front accompanied by several
devotees. The word spreads like wildfire, Prabhupda is here!
A huge circle of people immediately surrounds him as the procession
comes to a halt. Prabhupda gets down on the asphalt road and offers
daabats to Lord Jagannath. Getting back up, he starts dancing
joyfully, leaping in the air and whirling around in his bright saffron
dhoti. The devotees are amazed to see their spiritual master leaping as he
dances in the middle of the circle. The whole spiritual energy from rla
Prabhupda naturally uplifts everybody.
As the sun peaks out from behind the clouds, the procession begins to
move again with Prabhupda dancing along, surrounded by his circle of
disciples. The fragrance of frankincense pervades the atmosphere as
aromatic clouds billow above Lord Jagannaths head. The road is
beautifully lined with eucalyptus and oak trees, and the chariots move
slowly through the twists and turns of the six-mile journey past flower
gardens, ponds, hills, and open green meadows.
All of a sudden, a bridge looms up ahead, spanning the road in front
of them. A few devotees become anxious; others are alarmed. A quick
glance easily reveals that the canopies are much too high to pass under
the low arch of the bridge.
As the parade approaches the bridge, the devotees anxiety increases.
They dont want their joyous festival ruined by another unforeseen
obstacle. Hadnt the festival crew anticipated this happening? Lord

359
Jagannaths cart comes to a halt and the parade stops. Viujana
continues his kirtan in front of rla Prabhupda, who is still dancing
amongst the devotees.
Nara-Nryaa: and his crew now leap into action. After what seems
like an inordinately long time, the towering canopies slowly begin to
descend. Jaynanda and Nara Narayan have fashioned the telescoping
canopies that are lowered and raised by a crank mechanism, allowing the
Rathas to pass underneath the bridge and power lines.
The chariots can now pass under the arch of the bridge. The bliss of
the devotees increases unlimitedly. Simultaneously, the kirtan goes into
overdrive as Viujana releases a tremendous burst of unbridled energy,
appearing almost mad in ecstasy.
The procession proceeds slowly under the bridge with more than
10,000 voices chanting and dancing ecstatically to the Holy Name. The
sound of kartls, mrdangas, and voices, uplifted in glorification of Lord
Jagannath, is magnified by the concrete walls which produce an
incredible echo. The cacophany of sound created under the bridge is so
tumultuous that nothing else can be heard except, Jaya Jagannath, Jaya
Jagannath!
As the carts emerge from under the bridge, the parade reaches its
peak of spiritual energy. Ordinary park-goers are amazed at the sight of
the huge chariots sailing through the grounds like great ships. The
multi-colored canopies, billowing in the wind like tremendous sails,
beckon onlookers to join the transcendental voyage, out of the material
world, back to Vaikuha.
Jagajivan: Viujana led a wonderful kirtan at Ratha-ytr. His
voice was oceanic. It was sincere. That was the thing that you really
got from his chanting. It was always the idea that Kas name
would take peoples interest rather than the chanter. You were always
very much absorbed in the name whenever he was chanting. That was
the essence of his chanting, that you could absorb yourself in the Holy
Name. It was the chanting that you got from him. He was tireless,
indefatigable.

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

361
At this point, rla Prabhupda decides that he now wants to ride on
Subhadras chariot. But some of the leaders restrain him, saying that the
carts had been attacked earlier and stones had been thrown. It would be
safer if he rides in his car. Although Prabhupda disagrees, he finally
relents and rides the rest of the way in the car.
As the procession nears the beach, Viujana grabs Dina Bandhu.
We need to start a kirtan at the Family Dog before the devotees get
there.
The Family Dog, with its large stage and high ceilings, is a spacious
auditorium that holds about three thousand people. A giant vyssana
has been built for Prabhupda that reaches up towards the ceiling.
Gracing the stage on one side is a life-sized painting of Rdh-Ka
surrounded by the eight gops. A huge painting of Lord Caitanya is
draped along the other side of the stage creating a perfect balance. Large
pie tins have been filled with charcoal, and so much incense is heaped
on that tremendous clouds of smoke billow towards the ceiling.
The two surviving chariots, their towering tent-like super-structures
flapping in the wind, finally arrive on Ocean Highway for the last leg of
the journey to the Family Dog rock palace as dusk envelops the
waterfront.
Dina Bandhu: Viujana brought me to the auditorium, and we
started kirtan before anybody else got there. I was just listening to
Viujana chant. Seeing the beautiful picture of Ka and the eight
gops, I suddenly realized that I was in Goloka Vndvana. I cant
explain it. All of a sudden San Francisco just disappeared and there
was just this wonderful kirtan going on. Hardly anybody was there,
and I was just watching the clouds of incense.
Jaynanda organizes the multi-course feast served out at the breaker,
the sea wall on the beach. There are huge barrels of prasdam: kichari,
halava, and fruit salad mixed with yogurt. Thousands of plates are
distributed to the Haight-Ashbury crowd, who sit on the grass taking
their prasdam to the backdrop of heavy grey clouds and pounding surf.
As people pour into the auditorium they are greeted by Viujana

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

363
auspicious, and bhadr means well-being. Subhadra, Jagannath, and
Balarama combined together are present before you to reclaim you from
your miserable condition of life. That is the purpose of this Ratha-ytr
festival. If anyone sees on the car, Jagannath, Subhadra, and Baladeva,
then he does not take birth again in this material world.
So I shall not take much of your time, you are tired. But some of the
important things I may inform you, that this Ka consciousness
movement is not a religious type. It is a great culture for spiritual
emancipation. Try to understand, that we are in this world, not only we
are, everything is a combination of matter and spirit. Just like your body.
This body is matter, but within this body you, the spirit soul, is encaged,
or embodied. So anywhere you see, the tree, there are so many species of
life. Every species, every individual living entity, is a combination of
spirit and matter. When the spirit is out of this body, then the body is
matter only. Just like in your Bible also it is said, Dust thou art, Dust
thou beist. That dust is this body, but not the spirit soul. So in this
material world we are part and parcel of God, Jagannath. And we are
under the auspicious protection of Subhadra, and we have got implicitly
the spiritual strength.
In the Vedic literature you will find, na mahtm balahimena labra.
Bala means this Balarama, the spiritual strength. The spiritual
realization can be achieved by the grace of Lord Balarama. So this
human form of life is meant for spiritual realization. Please try to
understand, that this human form of life is a chance to get out of this
material entanglement. Other than human life, animal life, tree life,
bees life, birds life, aquatic life, there are so many8,400,000 species of
life. Out of that, this human form of life is a boon wherein you can get
out of this material entanglement. And being freed from this material
entanglement, you can enter into the spiritual world, the kingdom of
God. And if you go there, then you have not to come back to this
material world, which is called dukhlayam avatam. It is the place of
miseries as well as temporal. Even if you accept this miserable place, you
will not be allowed to live here for long. You have to quit this place,
therefore it is called avatam. This is our position.
In the Bhagavad-gt the Supreme Personality of Godhead Himself

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

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

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

367
strong, and friendly. He was marvelous.
I asked him a question: How do you become happy?
I dont know, he innocently replied. Im too busy to think about
it. But he was always blissful and active, working tirelessly, and he
inspired others to do the same.
Riktananda: The leaders had forgotten to assign a clean-up detail for
the outside grounds, and Viujana agreed to lead a contingent of
devotees to police a good quarter-mile of cold, windswept beachfront
of discarded prasdam plates, cups, spoons, and napkins. He
remained behind long, long after every other ISKCON leader had
retired to the Berkeley or San Francisco temple, making absolutely
certain that all the trashand it was considerable, because I was part
of the clean-up crewwas stuffed in a garbage dumpster. This was
leadership as I have rarely witnessed it in our Societys history.
The next morning everybody gets ready to return home. Although
the festival had started on an ominous note, it had ended with a
wonderful Vaikuha atmosphere. Everyone agrees it was well worth the
effort. Many friendships have been made, and many promises to return
next year. Ratha-ytr of 1970 is the biggest festival that ISKCON has
produced since its inception four years ago.
Tenth Wave Politics and Diplomacy
So kindly you all together help me in these missionary activities and
open at least 108 centersthat will satisfy meand complete the
publication of rmad-Bhagavatam.
Letter to Brahmanada, June 2, 1970
Los Angeles July 7, 1970
Big things are brewing in Prabhupdas mind. He was feeling uneasy

368
at Ratha-ytr, as he had admitted in his address at the Family Dog. I
am not feeling very well to come here, but because I have come to San
Francisco, I must give you the message. The festival could easily have
been ruined had it not been saved by Viujanas glorious chanting of
the Holy Name. rla Prabhupda has been disturbed due to a series of
mishaps over the past several months. Taking each discrepancy on an
individual basis, one might simply see a lack of attention to detail. But
judging the events as a whole, these signs are an ominous indication that
something is seriously amiss.
It all began with a letter from Acyutananda in early April. For the
past two years he has been preaching alone in India and accepting the
hospitality of various Gauya Math temples. Gradually he learns that
the mood of his hosts is different that that of rla Prabhupda. In fact,
they object to him applying the title Prabhupda, saying that it is
reserved only for rla Bhaktisiddhnta Sarasvat Prabhupda. They
prefer the title Swami Mahrja, who, they say, is not the only
spiritual master, nor the only pure devotee. Acyutananda naively
repeats this new information in a letter to his friends at the New York
temple.
Prabhupda has been encouraging Acyutananda through his letters
that more brahmacrs will come to India and soon the World Sankirtan
Party will also arrive, headed by rla Prabhupda himself. But,
unexpectedly, Acyutananda sends a reply that any ISKCON devotees
coming to India should first write to receive permission from Madhava
Mahrja. Prabhupda is not pleased with this proposal.
You have written to say that they must also write to Madhava
Mahrja. I cannot understand what you mean by this. They are not
known to Madhava Mahrja, so how they can write directly to
Madhava Mahrja? Neither I wish to overburden Madhava Mahrja
with further addition of my disciples in his temple. This is a very
delicate point. Better you can ask Madhava Mahrja whether he is
willing to receive further members of our camp in his temple.
Letter to Acyutananda, April 11, 1970
At the same time there are other disturbances for Prabhupda. He
detects a discrepancy regarding the editing of the new KA book

369
manuscript.
In KA chapter #87, on page 4, the last line, it is said, known as
budbuvasa, which is manifested by Govinda. I do not know what is
this editing. The correct word is bhurbhuvasvah as it is in the
Gayatri mantra and everybody knows it. This budbuvasa is an
extraordinary word, neither it is Sanskrit nor English, so how it has
avoided the vigilance of so many editors? So if none of the editors
knew this word, why was it pushed? There should be no such
negligence like this, nothing uncertain should be pushed. Now what
other discrepancies there may be like this?
Letter to Brahmananda, April 17, 1970
Prabhupda then begins to spot check other manuscripts, hoping that
he had only found an isolated error. Unfortunately, upon closer
examination he is further disturbed.
Regarding the Topmost Yoga, in the blueprint there are many
mistakes. I am pointing out some of them as follows:
Page 2 ...decided to kill his sister, not sisters, because only
Devaki was there.
The Lords compromise was that He had Vasudeva propose to
the brother-in-law... This sentence is obscure. The actual fact is
Vasudeva made a compromise and said to his brother-in-law, such
and such.
Then everywhere there is yogins, gosvamins, sannyasins, etc. in
many places. The n is not requiredthat I have already informed
Pradyumna.
On page 17 there is a word enfuriated; this is a spelling
mistake, it should be infuriated..
Then on page 48: on the bank of the Ganges near Didbee.
This is not Didbee, it is Delhi.
On page 49 there are so many gosvamins, but there should be
no n.
In this way I have read the book sporadically, not very
minutely. I think it should be gone through once more very carefully
and all the mistakes that are still existing there should be corrected. If
the books are printed with spelling mistakes and other mistakes, that
will be a discredit for our publication. So please see that editorial work
is done very nicely.
Letter to Brahmananda, April 22, 1970

370
The editing of the books is a process involving many steps and many
devotees. After the tapes are transcribed, even if there are a few typos
how did the Sanskrit editor, the English editor, and the proofreaders not
detect the errors? Prabhupda is shocked that not one person has
detected these blunders.
Early in May a blue aerogram from India lands on Prabhupdas desk.
Upon opening it, he understands that his misgivings have been
confirmed. He sends off a quick reply.
My dear Dmodara Mahrja,
I am in due receipt of your letter dated 8th April, 1970, which
was addressed to my New York office. I am so sorry to learn that there
is a sort of conspiracy by some of our godbrothers as not to give me a
place at Mayapur. I do not wish to argue on this point, but according
to your advice I have already sent a telegram to Acyutananda
Brahmacari, and an urgent letter also, requesting him to purchase the
land of Jabed Ali almost a fortnight ago, but I have received no reply
til now.
So I do not know what to do in this connection. The money is
there, the sanction is there, the land is there, and still if it does not
take place, I shall understand it that this is not the desire of rla
Prabhupda. In the meantime, I have also advised my previous son, r
M.M. De, to see you in this connection, and if possible to purchase the
land in his name for the time being. So if he sees you, please help him
in purchasing the land.
Letter to Damodara Maharaja, May 13, 1970
The lack of response from his godbrothers to help him execute the
desire of their Guru Mahrja is not pleasing to Prabhupda. He has a
strong desire to purchase land in Mayapur so that the first ISKCON
center in India can be established. But according to this letter, there is
an allusion to a conspiracy against him. Nevertheless, he accepts it as
simply an unfortunate situation and not an impediment. Still, he can
understand that trouble may lie ahead.
It was only a year ago that Prabhupda had approached his
godbrothers requesting a plot of land in Mayapur. Even though he had
assured them that he would bear all the expenses and arrange
everything at my responsibility, there was no response. He had asked

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

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

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

374
had immense opportunities to indulge in the four principles of sinful
life because I was connected with a very aristocratic family, Ka
always saved me, and throughout my whole life I do not know what is
illicit sex, intoxication, meat-eating or gambling. So far my present life
is concerned, I do not remember any part of my life when I was
forgetful of Ka.
Letter to Tamal Ka, June 21, 1970
Next, Prabhupda learns that his secretary, Devananda, is showing
his incoming mail to temple leaders, who arbitrarily decide to withhold
letters they feel are not important. This offense of censoring the
Spiritual Masters correspondence outrages rla Prabhupda. Now he
also discovers that these same leaders are denying other disciples direct
access to him, on the plea of protecting his privacy. He recalls that
during Ratha-ytr he had been restricted from riding on Subhadra-
devs cart. His leading disciples are acting independently and without
authority to control him.
With so many disturbing incidents coming mostly from his senior
men, Prabhupda can understand the purport of these omenshis
position is being minimized by an element of my emanating from
India. A relative conception of his stature as Spiritual Master has
infiltrated the Society. He sees seeds of calamity in his movement,
although his young disciples are not consciously plotting. But rla
Prabhupda knows that if this tendency continues, the movement will
go off the track and he could lose his authority. The entire mission will
be compromised as a result.
As far as Prabhupda is concerned, there is a major crisis in
ISKCON. He is pained that certain leaders are trying to isolate him
from the other devotees. He knows well that spiritual life is like the
blade of an axe, and without the expert guidance of a spiritual master,
neophytes can make serious mistakes that will chop down their creeper
of devotion. Maya is always looking for a chance to attack the neophyte,
and Prabhupda wants to teach his disciples how to correctly honor the
guru so they will be protected from negative influences.
In responding to this conspiracy, he is safeguarding his movement
from all potential dangers. Being a sensitive person, Prabhupda is hurt

375
by the insensitive dealings of his disciples. He knows that if the
movement is to remain pure he must act quickly and decisively to put
out the fire. The result is the reorganization of the entire Society.
In the first four years of its existence, ISKCON has spread the
teachings of Lord Caitanya through the householder couples that
Prabhupda sent out. They have accomplished what no other Vaiavas
have ever done, including sannyss from India; they have fulfilled Lord
Caitanyas prophecy in the Western world.
rla Prabhupda was always planning to introduce the sannysa-
rama because his mission is to establish both bhagavat-dharma and
varrama-dharma in the West. He has already given the sannysa
order to Krtannanda Swami, and has seen that it is possible for
Westerners to adopt this ashram. Because sannyss can travel
unrestrictedly to spread the mission worldwide, he will now expand this
idea by giving sannysa to some of his other leading students.
At the same time, Prabhupda has also carefully thought about
establishing a Governing Body Commission according to the
instructions of rla Bhaktisiddhnta Sarasvat hkur for the Gauya
Math. He has both Gargamuni and Brahmnanda in mind for this
service. They are among the most senior devotees in the movement,
having been initiated four years.
Now my desire is that I completely devote my time in the matter of
writing and translating books, and arrangement should now be done
that our Society be managed automatically. I think we should have a
central governing body for dealing with important matters. I have
already talked with Gargamuni about this. So if you come back by the
Ratha-ytr festival, we can have a preliminary meeting at San
Francisco in this connection.
Letter to Brahmananda, June 19, 1970
Brahmnanda is not only the temple president of New York and
Prabhupdas East Coast manager, he is also fully responsible for the
printing of Prabhupdas books, which includes overseeing ISKCON
Press and negotiating with the printers in Japan. He is highly regarded
by the devotees as well and is considered the biggest devotee in the
movement. Highly regarded devotees usually get a big plate of mah-

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

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

378
prevent individuals from gathering power and acting independently.
The role of the GBC body is to manage the Society in collaboration with
the local temple presidents. This structure will give ISKCON long term
management stability that will endure the vicissitudes of time.
After Ratha-ytr, Prabhupda instructed the senior devotees to
convene a meeting in Berkeley to discuss drafting a constitution how
ISKCON will be governed. Their proposal was that one of them should
be elected as his chief representative. But what was the need for another
single leader when the Founder-Acharya was already present?
Obviously, these young disciples did not understand their masters
rationale, that their strength lay in unity, in acting cooperatively.
Despite their shortcomings, Prabhupda wants to give his most
capable householders joint responsibility for managing ISKCONs
worldwide activities. And by choosing his best ghastha managers for the
GBC, Prabhupda thereby leaves the sannyss free of managerial
responsibilities so they can travel to every town and village to preach.
While Prabhupda is deliberating over these affairs, things go on
normally in ISKCON, and nobody has any idea that His Divine Grace is
planning important changes for the movement.


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

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

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

381
plums for the plum chutney.
Then he said, You can go out to the park for sakrtana.
When we came back, he was at the door. It costs one dollar to get
in for the Sunday feast.
What! We just helped, and everybody said we can come for free.
But he was insistent that we pay. Normally that would have really
flipped out some hippies, but we said, We dont have any money.
He said, Have you got any travelers checks?
Yeah.
They cash them across the street. Somehow or other, he
convinced us to pay.
The next day he was in the temple, preaching to two nuns and
some older lay people. I could see that there was intense compassion
for them. His preaching was in the mood of, Youre suffering. Take
to this Ka consciousness. I remember very clearly his profound
compassion. Even though I didnt know the philosophy, I knew he was
really genuine in his concern for their welfare.
The day after, we went out again for sakrtana. We drove to the
sakrtana spot, but the engine conked out on one of those hills. So
everybody had to get out. Then the Berkeley van came by, and
everybody was packed into that. We were nice college students, so we
got into the van last, but the driver denied us entry, saying, No, you
cant come in. Theres no room.
Jaynanda said, Cant you squeeze them in? He was pleading
for us.
The driver said, No way.
So Jaynanda said, OK. Stay with me. He started to fix the
engine and told us, Just chant Hare Ka. One of my friends had
a guitar, and we started doing kirtan while he fixed the van. After he
fixed it, we drove off to join the kirtan party. So it was very
impressive, his heart, his compassion.
In Europe, Tamal Ka has been doing better since his marriage to
Madri dev. The householder couples have demonstrated that they are
able to open and maintain centers.

382
So it is very encouraging that London temple is being managed by one
pair of husband and wife very nicely. Similarly each pair should take
care of a center; and if you love me at all, then all of you try your best
to open at least 108 centers during my lifetimethat is my special
request. At the same time, we must be very careful to see that every
center is going properly.
Letter to Tamal Ka, May 27, 1970
Again rla Prabhupda declares his desire to see 108 Ka conscious
centers where people can take shelter of the Holy Name. His strategy is
to marry the new girls as soon as they are trained up and send them out
with their husbands to open new temples. Its a recurrent theme in his
preaching as he takes advantage of every opportunity to provide another
oasis in the desert of the material world. He feels confident that his
householder disciples can serve him with doubled energy. He has good
reason to believe this. In London they have already accomplished what
his sannys godbrothers could not, and in America the householders are
taking responsibility to establish and manage dozens of new centers.
Prabhupda is now mainly interested in book distribution and doesnt
want to tax his brain managing ISKCONs many departments. He wants
a GBC body that will be able to alleviate his management headache so
he can just concentrate on writing his books. He has a plan to tour the
East Coast temples, beginning with Boston, and give the sannysa
initiations at New Vndvana during the Janmam celebration. But
after receiving a letter from ymasundara with a proposal to purchase a
bus and travel from town to town preaching in schools throughout
England, Prabhupda feels that this will be the best program for his new
sannys candidates. He wants them to leave at once and start
preaching. He also wants to go to London for a month in order to be
close to his new sannyss. Therefore, without any warning, he
announces that the sannysa candidates should be ready for their
initiations after the Sunday Love Feast on Monday morning.
The sannysa initiations after Ratha-ytr are sudden. At this point
no one has any idea that something is wrong and that rla Prabhupda
is disturbed. Everybody is pretty much absorbed in whatever service they
are doing. There is so much to do, and everyone is thinking that
ISKCON is going to take over the world in the next few years. Weve

383
got a lot of work to do if were going to do that. Nobody doubts it
especially people like Viujanathat the whole world will take to
Ka consciousness. As far as everyone is concerned, Prabhupda is
now introducing the sannysa order and these are all respected people.
They are the leaders in the movement so they are the most qualified.
abhadeva: His Divine Grace was speaking very strongly in his
rooms and in the temple. Of course, he was not saying there is my
in the temple because of this or that. It was just straight, pure
philosophy, but it was obviously being geared to some events that were
taking place. It was a reflection of some reformation that Prabhupda
wanted for the Society. I personally heard that Prabhupda was very
upset. He was speaking so strongly you could hear his voice in loud
decibels. But no one knew what was going on.
Bhakta dsa: Everybody was dumbfounded at this turn of events.
This was a new thing, and nobody knew what was going to happen.
We knew theyd be leaving as soon as they took sannysa. Sannysa
meant to go out with nothing and depending on Ka.
When they took sannysa, we needed some bamboo sticks for their
daas. We didnt know where to get any, but someone suggested we
go to a park in Berverly Hills where there was some bamboo growing.
So we thought, why not? So we got the bamboo and somebody
wrapped it up. The day Viujana took sannysa, I shaved his head.
Los Angeles July 20, 1970
So today is a special function day, Prabhupda begins. Some of our
advanced students, they are accepting the renounced order of life. First
of all, one of our students, Krtannanda Brahmacari, he was offered this
sannysa order when I was in India, Vndvana, on Janmam day in
the Rdh-Dmodara temple. Similarly, here we have got also Rdh-
Ka temple. There is no difference between Rdh-Dmodara temple
and Rdh-Ka temple.
So we postponed this to be held on the Janmam day at New

384
Vrindaban, but by some reason we are now postponing to go there, and
we have decided to perform this function here. And I am very glad that
we are all present.
Prabhupdas tone is grave as he speaks from his vyssana.
Karandhara, who will act as the officiating priest and perform the fire
yaja, sits before the sannysa candidates in front of the yaja-sthna.
Now, this sannysa mantra should be studied very seriously and we
shall chant this mantra after the regular function. Especially those who
are accepting the sannysa order, they should try to understand the
import of this important mantra.
The import of this important mantra especially is that, as we
prohibit several things during ordinary initiation, just like no illicit sex,
no meat-eating, no intoxication, no gambling, similarly there are many
Nos in accepting the sannysa order. Especially mating. And politics.
If we remain in the materialistic order of life, then this sannysa
order will be a facility for cheating. That responsibility you must have.
That is the meaning of the sannysa order.
Prabhupda begins the chanting of the mantras.
namo apavitra pavitro v sarvvasth gato pi v
ya smaret puarkka sa bahybhyantara uci
r viu r viu r viu
Then he leads the devotees in the magalcaraa prayers.
Riktananda: Prabhupda was chanting mantras and he seemed ten
feet tall. He sat on the vyssana and brought these mantras right
down from the spiritual world. You could see that every important
personality in the universe was there. It was just like the temple ceiling
was blown off. Everybody was looking at Prabhupda. It was heavy. It
wasnt light hearted. It wasnt sweet. It was heavy! We were gasping
for breath. The room was filled with more than the colors from the
fire. It was just awesome. Here were all these big devotees sitting there
like little boys, receiving their sannysa. Prabhupda was really
etching these mantras into their brains. This was important.

385
Next Prabhupda quotes the verse by the Avanti Brahmana from the
Eleventh Canto. I shall cross over the insurmountable ocean of the
darkness of ignorance simply by taking shelter of the lotus feet of Lord
Mukunda, who gives all kinds of liberations and who is worshipped by
many great previous cryas. (rmad-Bhgavatam 11.23.57)
After explaining the purport Prabhupda instructs the new initiates
to take their daas. He begins a kirtan, requesting all present to get up
and dance. After the prema-dhvani prayers, Prabhupda gives final
instructions.
So, this is now formal accepting of sannysa, but real sannysa
purpose will be fulfilled when youll be able to induce the people of the
world to dance like you. That is real sannysa. This formal dress is not
sannysa. Real sannysa is when you can induce other people to become
Ka conscious and they dance in Ka consciousness. If you can turn
one man to become Ka conscious, then youre going back to
Godhead, back to home, guaranteed. That is real purpose of sannysa.
abhadeva: We had come up from San Diego for the sannysa
initiation ceremony. It was the first public sannysa initiation in the
West. This was a new thing, so it was a very big event. I remember
Prabhupda saying, Sannysa means you must all go out and travel
and preach.
Immediately after the sannysa ceremony, plans are made for the
sannyssBrahmnanda Swami, Gargamuni Swami, Subala Swami,
and Viujana Swamito go to Boston. Originally, Prabhupda had
made plans to go, but now he sends the new sannyss in his place. They
will do a short tour of the East Coast, go to New Vndvana for
Janmam and Vyasa Puja, and then fly to England to help
ymasundara launch his bus preaching program.
Viujana Swami is curious about Prabhupdas final words
concerning the real purpose of sannysa since he is already making
devotees and training them in Ka consciousness. He takes the
opportunity to ask rla Prabhupda in private about the meaning of
sannysa initiation.

386
Nanda Kishor: I wasnt there, but Viujana Mahrja told me
about his sannysa initiation. Viujana was always thoughtful, and
after Prabhupda gave him sannysa, he asked, rla Prabhupda,
what does sannysa mean? Prabhupda said, sannysa meansno
regrets. No regrets. Thats all. Thats perfect.
Within two days, three sannyss have already left New Dwaraka.
Subala Swami returns quickly to Philadelphia where he is still president.
He will spend a few days there just to train up Nayanbhirma as the
next temple president before rejoining the other sannyss in Boston.
Brahmnanda Swami and Gargamuni Swami leave directly for Boston
where they have scheduled a meeting with ISKCON Press.
Pradyumna: Someone was on the phone to LA and asked to speak to
Brahmnanda, and the brahmacr said, Oh, their Holinesses have
just gone to take rest. And that was the new note. They were now
sannyss. It put them apart from everyone, and in a way elevated
them. So when they came to Boston, everyone had a lot of respect that
they were now sannyss.
Only Viujana Swami remains behind since he wants to ensure that
all the programs in LA will go on in his absence. Dnavr is now an
accomplished kirtan man, very enthusiastic and active, so he steps right
in and takes over the sakrtana party. The mood of training devotees is
very strong. There is no official Bhakta Program because the whole
temple is so conscious of new devotees. Everyone goes out of their way to
offer guidance or help. The atmosphere is very warm, although the
sdhana is strict. No one is allowed to nod off during the day. If someone
dozes off, he is gently roused, Haribol Prabhu. Hare Ka, and mildly
told to stay awake or stand up.
The devotees are so attached to Viujana that no one wants him to
be a sannys, because it means he has to travel and preach. Everybody
feels vacant that Viujana will be leaving. He has been so attentive and
compassionate in helping them become devotees. Now he wont be there
for them anymore.
Riktananda: After his sannysa initiation, Viujana continued to

387
sleep on the bare floor of the upstairs New Dwaraka ashram, always
returning each individual devotees obeisances that we always made
between waking up and showering.
abhadeva: When Viujana was leaving, it was certainly a
heartbreak for all the devotees. Everyone was attached because he
would actually give you energy to do your devotional service. He was
an inspiration for both the women and the men. He was just as loving
to the women as to the men. Even though there was some male
chauvinism developing in the temple at that time, he was beyond that
kind of mentality. I would hear certain leaders disparage women,
criticize heavily, and speak to them in ways that were harsh. He never
got into that lack of culture. That was evident because the women
were all very attached to him. He was always open and approachable.
Anyone could tell he was very attached to the Supreme Personality
of Godhead. He was a person you could look at and you could know
that he was actually thinking of the form of Ka within himself. His
focus wasnt material. You could see that his eyes werent focused on
objects in the material world. He was kind of in a trance, and the only
way one can stay like that is to have something happening inside.
With the three sannyss gone to the East Coast, Prabhupda is very
busy back in New Dwaraka. Recognizing that Karandhara is perfectly
capable to manage, Prabhupda puts him in charge of the temple. On
July 24, he makes two more sannyss, Devananda Swami and Karttikeya
Swami, his secretary and personal servant, respectively. He calls
Rupanuga and Bhagavan to Los Angeles and reveals his mind about a
conspiracy that is going on. He writes to Satsvarpa expressing his
concern about the crisis.
At the present moment in our ISKCON campus, politics and
diplomacy has entered. Some of my beloved students, on whom I
counted very, very much, have been involved in this matter
influenced by Maya. As such there has been some activity which I
consider as disrespectful. So I have decided to retire and divert
attention to book writing and nothing more.
Letter to Satsvarupa, Uddhava July 27, 1970

388
On July 28, rla Prabhupda drafts a statement officially setting up a
Governing Body Commission. With this document he effectively
prevents any one person, or any outsiders, from trying to take control of
ISKCON. The twelve grhasthas rla Prabhupda selects are: Bali
Mardan, Bhagavan, Hamsaduta, Hayagrva, Jagadisa, Karandhara, Ka
dsa, Rupanuga, Satsvarpa, Sudama, ymasundara, and Tamal Ka.
The following day he issues another formal document establishing
the Bhaktivedanta Book Trust to publish and manage everything that he
writes. Whatever funds are received, fifty percent will be spent to
publish books and the other fifty percent to build temples.
With six new sannyss made within one week, the news spreads like
wildfire. When Madhudvia hears about it in San Francisco, he
recognizes that these are the senior men in the movement. He wants to
be a part of this upward progression and calls up the Los Angeles temple
to speak with Prabhupda.
Can I be a sannys, too? he asks Devananda Swami, secretary to
His Divine Grace. After checking with rla Prabhupda, Devananda
confirms that his proposal is accepted. All right, come on down. You
can take sannysa, too, if you want.
Madhudvia hands over his temple presidency to Chitsukhananda
and flies down to Los Angeles the next day. He accepts sannysa in a
separate ceremony. First Prabhupda asks him if he really wants to do it.
Out of seven new sannyss only he and Gargamuni have volunteered to
accept the renounced order for the rest of their lives.
Madhudvia: Acyutananda was sending pictures of rla
Bhaktisiddhnta Sarasvat as a young man that nobody had seen
before to different temples in America. I also got a picture. When I
came down to Los Angeles before I took sannysa, Prabhupda had
that picture on his desk. I saw the picture and said, That picture of
rla Bhaktisiddhnta is so great. When I look at that picture, I get
great strength.
Prabhupda said, Oh? You dont feel strength when you see my
picture? I felt like I had put my foot in my mouth.

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

390
on the battlefield of Kuruksetraone side Maya, the other side Ka.
So the regulative principles of a battlefield, namely to abide by the
order of the commander, must be followed. Otherwise it is impossible
to direct the fighting capacity of the soldiers and thus defeat the
opposing elements. Kindly therefore take courage. You are capable in
so many ways. Let things be rightly done so that our mission may be
correctly pushed forward to come out victorious.
Letter to Brahmananda Maharaja and Gargamuni Maharaja,
July 31, 1970
After finishing the letter, Prabhupdas mind again becomes troubled
with the issue. Concerned about the future of his preaching mission, he
confides in Satsvarpa, giving further instructions how to maintain
everything he has given.
Our life is very short. The Ka consciousness movement is not
meant for fulfilling ones personal ambition, but it is a serious
movement for the whole world. I am therefore going to the Eastern
hemisphere, beginning from Japan. We are going four in a party and
all of us are sannyasis. In this old age I am going with this party just to
set an example to my disciples who have taken recently the sannyasa
order.
I think Brahmnanda Swami, Gargamuni Swami, Viujana
Swami, Krtannanda Swami and Subala Swami, all of them, two in a
party assisted by other brahmacaris should form separate sakrtana
parties and travel all over Europe, America and Canada. Now we want
very many Swamis to take up this job. The grhasthas are to take care
of the temples as well as the general management. I have already
formed the Governing Body Commission and your good name is also
in the Board. There is no time for creating a crack in our solid
formation of Ka Consciousness Society. Take it now with great
responsibility and everyone of you may serve jointly for Kas
satisfaction.
Letter to Satsvarupa, July 31. 1970
Not all the news is bad, however. Most disciples are still giving
Prabhupda great pleasure and satisfaction. He receives a parcel from
Himavati who is in hospital after a car accident in Germany. For the
past two years she has been making outfits for Prabhupdas personal
traveling Deities, and he is very pleased by her sincere service mood.

391
I beg to acknowledge receipt of a package yesterday which contained
one set of Deity clothes. I have immediately got them on my Deities
and They are wearing them and looking so beautiful. You have made
the colors and clothes so nicely...
You are lying for some time in the hospital bed and still you are
not wasting a moment of your time. This attitude is very good. This is
Ka consciousnessnot to waste even a single moment without
serving the Lord in some way or other. So you have made these very,
very nice dresses for Ka and Rdhr although you are so much
inconvenienced by your injury. I am very, very glad that you have got
this feeling to not waste even a single moment in the service of the
body and mind but to utilize very carefully every moment of life in the
loving service of the Lord. I beg to thank you once more for the
beautiful clothes for Rdh-Ka.
Letter to Himavati, July 30, 1970
New Dwaraka is overcome by anxiety over Viujana Swamis
pending departure. To many it is a shock. But there is such a wealth of
qualified people, that even when Viujana leaves, nothing really
diminishes. On the day before his departure, all the devotees gather for a
picture in front of the New Dwaraka temple with rla Prabhupda.
Tamal Ka has just arrived, but is so preoccupied in Prabhupdas
service that he barely has time to get together with his best friend before
Viujana has to leave for the East Coast.
Bhakta dsa: All of us residing in Los Angeles Yatra thought the
world was coming to an end. We had no idea how we would go on
without his association and great inspiration. When he was gone,
there was an emptiness in the core of my heart that still remains
today. After only four months with him I had become more attached
than to my mother!
Stoka Ka: Personally I had a lot of trepidation about how we were
going to continue in his absence, because Viujanas energy on
sakrtana was what kept us going. Viujanas energy, through his
singing, was always exuberant and everyone could feel it. After he left
we didnt see him for a long time. It felt like a separation from a great
person. It was almost like what you would read about, the way

392
devotees felt separation from Ka when He left and was no longer
engaging in pastimes with them in Vndvana. The time with
Viujana was so special that when he left you really felt separation
from him.
Sacidev: I remember being very sad that he took sannysa, because
he was leaving. It meant he couldnt stay at the temple. It was a very
sad day for all of us. Somehow, everything kept on going. It was just a
little different.
We all used to eat together in a big circle around Viujana,
brahmacrs and brahmacrins. He orchestrated cleaning the kitchen
together, doing the laundry together. We rode in the van together, we
were on the street together. We did everything together from morning
until night; kirtan, classes, polishing the brass. Viujana was very
playful and had a great sense of humor. He used to play a lot with
Yudhihira and Hanuman. He had a lot of little rasas with these
devotees, like who could touch whose feet first. He was just so playful.
So when he left, something died in all of us.
Boston August, 1970
Viujana Swami flies into Logan International late in the afternoon
where a van is waiting to pick him up. When the van pulls up at the
temple, the other three sannyss are already there to greet him.
The temple on Beacon Street is a huge facility, also housing ISKCON
Press in a long hall directly beneath the temple room. It smells exactly
like a print shop, with its large old press, tubs of ink, and pallets of paper
stock, almost filling the room. Brahmnanda and Gargamuni have
already met with the ISKCON Press devotees and presented
Prabhupdas desire to publish and distribute books as his main business.
After passing a few resolutions, they have sent off their report to rla
Prabhupda in Los Angeles.
The Boston devotees are very excited to have so many senior
devotees at their temple. These are the first sannyss in the movement
except for Krtannanda Swami down on the farm in New Vndvana.

393
Nobody has even seen a sannys before. The only concept of sannysa is
that Prabhupda is a sannys.
Pradyumna: We were all in the temple room waiting when they came
in. Viujana started singing sasara-dvnala-lha-loka... That
was the most electric thing Id ever experienced. The whole room went
electric. It was just unbelievable. I was in ecstasy. So we had a
beautiful kirtan and they all spoke briefly. Then we went out chanting
in the street. It was very blissful associating with them.
Madhavananda, Bharadraja, and Giriraja have been doing the
sakrtana party in Boston. By going out every day, they have gradually
built it up. Bharadraja is almost always the kirtan leader. He is to Boston
what Viujana was to Los Angeles. The party attracts many new
bhaktas, and by the summer of 1970 there are over thirty devotees going
out to chant on a regular basis in the Commons.
The Boston devotees had originally expected rla Prabhupda to
come, so the whole temple was abuzz with, Prabhupda is coming,
Prabhupda is coming! But in place of their spiritual master, the four
new sannyss arrive instead. Viujana is already well known in the
movement for his kirtan, so the Boston devotees are excited to go out
with him on sakrtana.
Madhavananda: We had heard about Viujana before he arrived,
about the sakrtana parties he led out in LA. They were already
famous. In Boston, we had the ISKCON Press, so when Advaita, who
was running the press with Uddhava, went out to LA, he came back
and said, Madhavananda, youve got to hear this devotee. You wont
believe it. People just come by and watch for hours, and they swoon
and some are even crying. So when he came here and led the
sakrtana party out everybody loved him. We were all very impressed
with Viujana Mahrja, by his sincerity and genuineness.
Anaga-majar dev ds: All the devotees in the temple were so
excited that Viujana was coming. Everyone was running around,
Hes coming. Theres going to be ecstatic kirtans. So I got a little

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

395
at his feet. Viujana Mahrja was smiling and just patted him on
the head, saying, Hare Ka. Glories to Prabhupda. I remember
that unabashed worship and adulation from Patit Uddharan. I
thought it was all part of the far-out experience of coming to Ka
consciousness, seeing this behavior. Just like seeing grown men with
shaved heads dancing around a plant. What do you make of that? It
was all part of the new world I had just stepped into.
On Sunday, the sannyss take the kirtan party to Cambridge
Commons, where the students like to hang out. The first Earth day had
passed that April, and the whole 60s mood is very prominent. Many
people are out on the Commons all summer. A stage is always set up
because somebody is always doing something for the public. Viujana
Mahrja takes advantage of the opportunity to lead the kirtan party on
stage.
Suresvara: They led us on sakrtana at the height of the anti-war
movement in Cambridge Commons. The kirtans there were just
overwhelming. I remember being up on a stage with the sannyss and
bowing down during the kirtan, because I was thinking, My God,
this is the spiritual world. It was just incredible. The crowd was
coming up on the stage, and it was totally huge.
Then we ended up in the theater district, because Hair was
playing. When people came out of the theater, they walked into us and
they didnt know what was going on. Before we even got to Hair, we
snake-danced our way through the streets, and there was so much
tumult, and foment, and demonstrations, yet we would sweep up all
the other demonstrations in our wake because we were just more
powerful. In those days, of course, the whole temple went out. Were
talking about fifty devotees, plus the sannyss. I remember especially
Viujana Swami was leading the pack, and my impression of him
was that he was like a golden palomino, because his long, thick ikh
was flying, and he would leap up in the air. As he would leap, he
would play the mdaga in such an amazing way. Sometimes the
other sannyss would leap with him, going face to face chanting
Hare Ka! They just completely overwhelmed me with their

396
effulgence and their spirit. It was like I had left my body and gone
back to Godhead.
Jadur dev ds: He told me two things. One is that Prabhupda
would give him harmonium lessons. For every new tune he could sing,
Prabhupda would give another harmonium lesson. Another thing he
said was that he was telling Prabhupda how merciful he was. So
Prabhupda said, Actually the mercy is available for everyone, just
as the sun is for everyone, but some people hide in the closet, and
other people come out into the sunshine to get the mercy, indicating
that he was coming out.
After the Sunday Feast program, the sannyss leave Boston early
Monday morning to spend a week in New York. Brahmnanda Swami
and Gargamuni Swami are managing the party. Viujana Swami is the
kirtan man, and Subala Swami is the quiet academic.
New York City
The New York temple is now located in a huge loft space at 61
Second Avenue. The kitchen is in the back, and to the side is the huge
prasdam room with walls of plywood board to separate it from the
kitchen, where Rohini Kumar is constantly cooking. The brahmacr
ashram is also located in the back, and the four sannyss stay there. It is
a homecoming for the two local Swamis, Brahmnanda and Gargamuni,
who had joined in New York at the very beginning of the movement.
But Viujana Mahrja is attracting the most attention.
Rohini Kumar: In those days it was easily ten hours on street
sakrtana, chanting and distributing BTGs. For most of us it was a
first exposure to the Viujana experience. I remember I was totally
blown away. I had met devotees from the West Coast before, but
when Viujana Swami came and we went out chanting that first
day, it was just like a Gandharva from a heavenly planet had fallen to
earth and was in our midst. I would just look at his face and the
expression on it!

397
He just stopped hundreds of people on the street in New York right
away when he chanted. His voice sounded ethereal, not even a human
voice practically. His chanting just put us into ecstasy. The people
that were watching were even in ecstasy. They would stand there for
hours watching the devotees chant. They wouldnt go away. Then,
when he would speak, everybody would listen attentively to whatever
he was saying. He had a simple and clear way of putting things.
Whatever he said, he said it so that people felt like he was talking
directly to them personally, and they really related to him.
Once in a while he would stop and have us mortal devotees chant
in his place while he went out to distribute magazines. Thats the way
it was when he was there. He mesmerized everybody in New York. It
seems to me that was a peak time for him when he was really intense.
He had a really special charm at that time. He was always Viujana,
but then it seemed especially potent.
Vaikunthanath: I remember going out for kirtan to 42
nd
Street with
Viujana Swami. Now that was really fantastic. Three whole blocks
around there absolutely melted in transcendental ecstasy. People were
so impressed. You always heard about how Viujana led these
fantastic kirtans out in LA, well he did the same thing here. But New
York is a better environment for kirtan than LA. Its built for kirtan.
New York was built for someone like Viujana Mahrja because
theres always people on the street. He was a really powerful kirtan
leader. He definitely had a lot of shakti. And when he went by with
his kirtan, literally everybody was impressed because they could see,
Heres a heavy duty guy.
Bhagavat: When I saw Viujana Mahrja, I was very affected
because I could realize he was an exalted devotee. Immediately I got
that impression. You got the impression that he was very spiritually
advanced; that he was really understanding and tasting Ka
consciousness and the Holy Name. You could see that he relished
chanting the Holy Name. His expression showed that he was deep in
meditation, and you could feel that he was actually associating with

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

399
on the chanting, but he wasnt getting tired. He seemed to get more
energy the more he chanted.
The other thing I noted about him was this tremendous innocence.
Unlike myself or Gargamuni and Brahmnanda, even Subala to
some extent, wed been raised in large cities in the Northeast. We were
street-wise people. People who had experience with the material
nature, its energies, and how it functioned. We had done deals. We
were wise to the ways of the world. Viujana seemed to be totally
innocent to the ways of the world, extremely unaffected by material
nature.
We were chanting and he was over by the sidewalk. There was a
grating, and under the grating he could hear the rumbling of the train.
So he called me over, Bhakta Joseph, come here.
I came over, Yes, Viujana Mahrja?
Is that the subway?
Yes.
My. It is like hell isnt it? His eyes widened and there was a sense
of fear, actually, in his face. Generally, his face always radiated with
ecstasy and happiness. But he seemed to show a genuine fear of the
subway, like it was a genuine hellish place. He equated it to that.
The whole temple went out and Viujana would lead the kirtan. I
loved to chant. He saw that I liked the chanting. One day he asked me
to speak to the crowd, I want to hear you speak. When I finished, he
said, Very good. That was nice.
That was another thing about Viujana Swami. He encouraged
all the devotees. He had a very positive attitude. That was his nature,
extremely positive. You never heard anything negative come from his
mouth. He was always encouraging everyone and he found time for
everyone. He encouraged me in my chanting, he encouraged me in my
playing of the mdaga. Rishi Kumar loved to play the mdaga, so
he spent time with Rishi, showing him how to fix the mdaga, tighten
the mdaga, and play the mdaga.
He was a very good cook, simple but very tasty. It was sakrtana
prasdam. He would go into the kitchen and he would go on the altar.
You got the impression he was really enjoying himself; Ka
consciousness was so wonderful. You felt that maybe one day you

400
could reach that stage and be like him.
Rohini Kumara: I noticed that Viujana Swami didnt seem to sleep
very much. Brahmnanda and Gargamuni slept the usual amount,
but he didnt. I remember when they first arrived and everyone would
go to sleep. Then all of a sudden I would wake up and go into the
temple room, and there would be Viujana playing harmonium in
the middle of the night. It wasnt just once or twice. Id come out later
again, and hed be in there chanting japa or reading. Then I realized
this guy doesnt seem like he sleeps. I remember that. It didnt seem
like he slept very much.
In the evenings, the brahmacrs gather in the brahmacr
bunkhouse at the back of the temple before taking rest. Everybody
enjoys hearing Viujana Mahrja speak about his association with
rla Prabhupda. The brahmacrs love to hear him speak intimately
and he, in turn, encourages them to ask questions about spiritual life.
During this period Dmodara dsa from Washington DC comes up
briefly just to pick up books and BTGs. He had met Viujana as a
brahmacr in LA and had brought back the Viujana tune that the
Washington devotees chant on sakrtana. He joins the other devotees
in their nightly discussion with Mahrja.
Dmodara: Everybody was talking with him before taking rest. It was
a rather odd statement, but I remember Viujana saying something
on the order of, If you love me, then love Ka. In other words,
direct your affection for me to Ka. It was a wonderful statement,
because he was very much aware of the charisma and power he had
over people. He was no ordinary person in that sense. He was a very
powerful person. But the whole thing might have gone to his head a
little bit. Philosophically, the statement was absolutely correct, but
there was a tinge or a sense of his enjoying that position of being
idealized or worshipped.

401
Eleventh Wave New Vndvana Shakedown
Actually, in every town and city there are many, many devotees of
Ka. Now it is our business to go around the world wherever people
are congregating and pick up these sincere souls. The world is
suffering for want of this knowledge of Ka consciousness, and we
experience practically that many people will take to this spiritual line
simply if we make this information available to them.
Letter to Bhagavan dasa, September 22, 1969
Los Angeles August, 1970
rla Prabhupda has decided to leave America. In his absence he
wants to ensure that his disciples will remain strong. Therefore, he
introduces a stronger morning program by stopping the late night
sakrtana parties and establishing magala-rati at 4:30 AM, along with
the morning melody for chanting the prayers and mantras. He also
includes the chanting of the Nrsimha Prayers after the rati, followed by
Tulasi Puja.
Silavati has been getting up faithfully for magala-rati and doing
the pj herself while everyone else sleeps, but now everybody must be
in bed before 10:00 PM to rise early and be ready for magala-rati at
4:30 AM. Prabhupda changes the schedule because he knows the
morning program is more beneficial than the late night program. He
requests all temples to implement the new standards.
When Tamal Ka was summoned from Paris by His Divine Grace,
he had no idea what was on Prabhupdas mind. Tamal still has only a
sketchy idea that something is wrong when Prabhupda brings up the
issue in private, although Karandhara, Rupanuga, and Bhagavan have
already briefed him. No one really understands why Prabhupda is so
upset.
Prabhupda explains to Tamal that some people have been trying to
control him and the movement in order to manipulate things their own

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

403
however, Prabhupda now decides to return to India, the source of the
conspiracy against his movement, to re-establish a vigorous mission
there.
On Sunday, August 2, Prabhupda addresses the devotees for the last
time, although he will remain in Los Angeles five more days before
leaving the country. He wants to clear the airas many rumors and
speculations have been flying aroundwithout revealing the affliction
he has undergone due to the stressful situation created by some of his
leading disciples.
Nrsimhadeva will give you protection in my absence. I am now going
to Japan to get some books printed personally, and after that my program
is to go to India. Maybe I shall be able to establish some temples there.
Of course, in India there are many temples, but it does not mean that I
shall not also establish some temples...
So my advice to you, I am old man, so even I may not return, you
shall continue this Ka consciousness movement. This is eternal, and I
shall request you to keep the standard as I have already given youthe
Deity worship, the kirtan, the street sakrtana, distribution of
literature, books. You should carry on this program with great
enthusiasm. That is my request.
In the path of Ka consciousness the first principle is enthusiasm.
If you lack enthusiasm, then other things will not happen. And you can
keep enthusiastic if you follow the rules and regulations and chant
regularly Hare Ka mantra. Otherwise, that enthusiasm also will dry
up.
So six things are required for advancing in Ka consciousness. The
first thing is enthusiasm, utshn dhairyt, and patience. And nicayd,
with conviction, firm conviction. Utshn nicayd dhairyt tat-tat-
karma-pravartant, following the rules and regulations, chalked out
plans. And sato vtte, dealing very straight-forward, no diplomacy, no
politics, no duplicity; that will not help; sato vtte vtte, his
profession should be very straightforward. No underhand dealings. So
sato vtte, and sdhu-saga, in the association of devotees. Six things:
enthusiasm, patience, firm conviction, following the rules and

404
regulations, dealing straight-forwardno duplicityand in the
association of devotees, if you can keep these six principles always in
front, then your progress in Ka consciousness is sure. There is no
doubt about it. As far as possible Ive tried to train you, and you are
doing nicely. I am satisfied. Keep the standard and go on. March forward
and Ka will bless you. Thank you very much. Hare Ka!
Riktananda: The whole temple was abuzz that Prabhupda was going
to India and he was angry because of a conspiracy. I was thirty-three
when I joined. I was street-wise, but Prabhupdas presence burned it
all out of me. I felt like a child again, innocent and fresh. As a result,
I didnt notice any politics.
The small Rdh-Ka Deities that Prabhupda installed a year ago
still go out every Sunday morning for a stroll around the block. First,
They are brought out on an opulent palanquin and set up on the grass in
front of the temple. One by one, devotees offer obeisances and approach
Their Lordships to tell Them what personal service they have done that
week. After making a promise to improve their service next week, each
devotee asks, by prayer, for the Lords help.
After the offerings, Rdh and Ka begin their procession along
Watseka Avenue, accompanied by kirtan. Some devotees knock on
doors to ask the neighbors if they would like to offer fruit or flowers to
the Deities. And people do! Sometimes they even come to make a
personal offering to the pjr, who places their gift on the palanquin.
Everything is given directly to the Deities. Although theyre not
devotees, they enjoy the ceremony and are happy to give.
At the corner, the procession turns right on Regent Street, then right
again on Cardiff, and back through the alley, circumambulating the
temple. The procession stops in the alley because Prabhupda is up in his
apartment and he always comes to the window to wave at the kirtan
party, holding up his bead bag, and putting the devotees in ecstasy. This
time Karandhara, one of the new GBC men, is also up in the room with
his spiritual master. As Prabhupda turns away from the window, he
quietly cautions Karandhara, Do not involve them. They are innocent.

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

406
Nobody is aware that it will be a full year before His Divine Grace will
return to America.
Now all my disciples must work combinedly and with cooperation to
spread this sakrtana movement. If you cannot work together then
my work is stopped up. Our Society is like one big family, and our
relationships should be based on love and trust. We must give up the
fighting spirit and use our intelligence to push ahead...
Now I have set up the Governing Body Commission to handle
management, questions of philosophy, and personal problems. These
things are too much botheration for me. I simply want time to write
books to satisfy my Guru Mahrja.
Letter to Upendra, August 6, 1970
Prabhupdas party leaves Los Angeles with four sannyss,
Krtannanda, Karttikeya, Devananda, and Madhudvia Swamis. One
householder accompanies themTamal Ka. Tamal had hoped for a
reunion with Viujana when he arrived in LA, but he had been so fully
absorbed in serving Prabhupda that Viujana Swami flew out to the
East Coast before they had a chance for much association. Swept away
by the turn of events, Tamal quickly finds himself boarding a plane with
Prabhupdas entourage, bound for Tokyo and on to India.
Shaktimati dev ds: The first time I saw rla Prabhupda was at
Honolulu temple, and he was just stopping over on his way to Japan.
It was really just a change of plane. He came in, gave a lecture, and
left again. When he got off the vyssana to leave, he stopped and
stood for the longest time looking at the altar. I was sitting right there
with rla Prabhupdas feet right in front of me. I wanted to touch
them so bad. It just seemed like he stood there forever giving me the
chance, whether I was going to touch those lotus feet or not, and boy,
did I want to touch them! It was just like the biggest temptation, but I
didnt, because we were always told we shouldnt.
Philadelphia August, 1970
Meanwhile, the party of the other four sannyss has already arrived
at the Philadelphia temple, a three-story storefront on Lombard Street.

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

408
So I spent a weekend at the temple, and there were the Swamis.
And among them was Viujana Mahrja. He was the most
powerful. He had a big influence on my actually deciding to try and
become a devotee. Viujana had shakti, he had power. The others
glowed, too. I remember Brahmnanda, in particular, also had a
presence and an energy, but he didnt have that expression of emotion
and love that Viujana had. That was inspiring because many of the
other devotees around me were stiff and formal.
This was the first time there was new blood coming through. They
had taken that next step. They had become Swami and taken those
vows. To be able to do that was very impressive to me. I remember
Viujana, in particular, as really having shakti. His face was bright;
his glow was vivid. What had transpired had real meaning and had
moved him. Another thing that drew me in about Viujana was the
way he would just open up and pour his heart out. Because if you
showed emotion, it was sometimes disturbing to other devotees. And
yet he had emotion. I was very impressed by that.
I remember having gotten off school and heading down for kirtan.
I could hear the devotees and they were ecstatic. The kirtan was hot
that day. I was hurrying down the street in downtown Philadelphia:
Its crowded, and Im weaving my way through people. Viujana
spots me and just yells, Haribol! and starts going into a mad dance
and comes over and gives me a big hug. We jump up and down and
chant Hare Ka for an hour on the corner of Broad and Chestnut.
Whenever he sang and played, I would sit by him and chant. I was
impressed by his musical talents, by his true belief, and mostly by his
power. He glowed. When youre becoming involved with something
like this, the guru always has that for you. But when you see that he
imparts it to the other disciples, then its a really important thing. And
of the four I remember that with him. He was very powerful.
It was hard for me because I was one of maybe ten black devotees
at that time in the whole world. So coming from a Black background,
when I sang and led kirtans, it was just emotional. Thats what the
mantra did for me. I was oftentimes harassed about singing that way
or dancing that way. Part of what encouraged that in me was
Viujana. He was that way, but no one could criticize him. He was

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

410
York sometimes in 1966, and since then he is working so hard for
upliftment of our activities and later on you also joined to help the
Movement so strenuously. So your service to Ka in this connection
will never go in vain even though accidentally something contrary has
been done. So far I am concerned, I am the same spiritual father and
guide of both of you, and I have prayed all along to Ka for bringing
you back to your good conscience. I hope Ka is already helping you,
sitting in your heart, and thus you are executing the regulative
principles.
We have a great task before us to preach this Ka
consciousness all over the world. I have given you all the sannyas order
with a great hope that in future you will all work for me. I came to
your country to execute the mission of my Spiritual Master at a very
old age, and by the Grace of my Spiritual Master within four or five
years, with your cooperation, we have expanded beyond expectation.
Now if all you sannyasis work with the same zeal and enthusiasm and
if each of you establish another set of 30 to 40 branches with necessary
influx of devotees, then I am sure our Ka Consciousness Movement
will prove a solid fact throughout the whole world, and for this
purpose you have to gather sufficiently spiritual strength.
There is a statement in the Caitanya-caritamrta that without
being empowered by Ka nobody can preach the glories of His Holy
Name, and the only means for acquiring this spiritual strength is to
abide by the orders of the Spiritual Master. That is the verdict of all
Scriptures.
I hope in the New Vndvana meeting you will all formulate a
solid program for advancing this Ka Consciousness Movement all
over the world.
Letter to Gargamuni Maharaja, August 23, 1970
A big festival has been organized in New Vndvanathe first
movement-wide observance of Janmam. Devotees from all over
America and Canada will attend. No one has any idea that it is destined
to become an infamous event in ISKCON history.
New Vndvana August, 1970
The Philadelphia devotees drive up in their van, accompanied by the
four sannyss. Arriving in New Vndvana, everybody has to get out of
their vehicle and walk because there are no roads. There has been a lot

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

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

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

414
dont think any of us really heard it or understood it in the way that it
sounds to an objective listener. We kind of understood what he
meant, because I dont think he meant it exactly in a myvd way.
Satyabhama dev ds: The GBC kept meeting and discussing and
trying to figure out what was going on. Because it felt really weird,
really off, but nobody knew the philosophy well enough, except
Hayagrva, who had done all the editing of the books. Rupanuga was
baffled. Hayagrva was the only one who had them pegged. He was
unequivocal. His final analysis was, They say Prabhupda is God,
and Prabhupda is the spiritual master, and sannyss will become
spiritual master. These are the sannyss, the leaders of the
movement, the future spiritual masters. So theyre going to be God.
And thats what this is all about.
Prabhupda had sent out a circular letter from Japan to all the GBC
men requesting them to work cooperatively and take up the
responsibility of management. So before the New Vndvana festival,
the GBC had met together to discuss the contamination that had caused
rla Prabhupda to leave America. But even after having their meeting,
they still have no idea how to deal with the present situation and are
helpless to solve the problem.
Most of the devotees are helpless to solve the problem either by
philosophical understanding or by scriptural reference. Fortunately,
some people dont even know enough to get upset about it, but most
devotees are very disturbed. Due to the philosophical disruption, many
new bhaktas, who have never even seen Prabhupda, are shattered and
leave. At least fifty begin disappearing into the woods.
Palika is in charge of cooking for all the devotees, but she has
difficulty finding anybody to help her in the kitchen. As the lectures
continue on and on, the skeleton kitchen crew avoid further
confrontation because they are busy cutting potatoes.
Although many of the leaders are bewildered by the points the
sannyss are making, devotees who have been reading the books and
paying attention to Prabhupdas classes know that the new philosophy

415
is all wrong. Conversely, those who are bewildered believe that the
sannyss have a right to voice their opinion. Its the American way.
Labangalatika dev ds: It was Janmam, and instead of glorifying
Ka they were all giving these very heavy speeches about how you
had to surrender to rla Prabhupda because he was God, and if you
didnt chant properly, you shouldnt chant at all. A lot of new
devotees left saying, I cant do this.
I remember Viujana speaking, because he was the most eloquent
speaker, and I was a little upset about that. I complained a bit, and
someone said, Oh, let them speak, they have a right to say what they
want to say. I just thought this is Janmam and its not very
exciting.
It was a very negative experiencelike a cloud came over
everything. Because the preaching was wrong, it was very depressing. I
remember being very depressed from that time on for a couple of
years. It took a while to get out of it.
Anaga-majar dev ds: It was a heavy time. All those sannyss
had a problem with the philosophy. Brahmnanda was talking like
that, and actually Viujana was too. He kind of got a little heavy on
it also, and I was surprised. He quoted some verse from Bhagavad-
gt, and even though I was a new devotee, I could tell it was not right.
I remember some old devotees were crying, some were upset, some
were bewildered. A few devotees tried to challenge, but they were so
powerful, they wouldnt let anyone talk hardly.
Later on in the brahmacrin ashram, Palika and the older women
were discussing it. I remember I ended up preaching to them that
Prabhupda said this, and he always said this, so how can you think
something else? And they all accepted. Then Palika went on
elaborating and we all felt better.
Toaa Ka: I remember Gargamuni preaching to his little group
of devotees. I said, Our philosophy is acintya-bhedbheda-tattva
simultaneously one and different. Then I left. Later I was speaking
to one GBC man and brought up the philosophical point with him.

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

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

418
as seeing Prabhupda. I was outside of the philosophy because I was
just so happy over the movie of Prabhupda. But even in my naive
condition, I knew that something really heavy philosophically was
going on. I didnt like the mood, how the four sannyss had changed
once they got there. They werent doing kirtan anymore, just
mumbling and grumbling together, and I saw them in a different way.
Tokyo, Japan August, 1970
The last few months have been very trying for Prabhupda due to the
conspiracy and contamination in the movement. He hasnt been able to
eat or sleep normally, so he doesnt look healthy. The distress shows on
his face. On his arrival at the airport some devotees immediately notice
that Prabhupda doesnt look the same. Has he been sick? they ask
each other. No one has any idea what is happening in America except
Sudama, the temple president. The devotees quickly discover, however,
that something is grievously wrong.
In an attempt to display his spiritual master prominently, Sudama
had hung a large picture of Prabhupda in the anteroom where visitors
leave their coats and shoes. He had hoped to make a strong impression,
as it would be the first thing people saw when they entered the temple.
Unfortunately, the opposite effect is produced as Prabhupda enters the
building. Seeing the picture, he instantly comments, The poison has
spread to Japan. You have put your spiritual master in the shoe room.
This is an offense. At once, everyone feels like theyre walking on egg
shells, afraid to say or do anything.
On Vyasa Puja day nobody has any idea how to worship the spiritual
master. Prabhupda is shocked. He chastises Tamal Ka, who had
previously seen him perform Vyasa Puja for rla Bhaktisiddhnta in Los
Angeles, but now has forgotten everything. In disgust he leaves the
temple. Devotees beg him for a second chance, and he agrees to teach
them again how to do Vyasa Puja.
Madhudvia Swami: We didnt know how to celebrate Vyasa Puja.
We had no garlands, no flowers, no homages were written, and the

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

420
chanting of sixteen rounds, the following of the regulative principles,
and a strong morning program to cure the disease that infected the
Society.
Yes, this attitude of surrendering to the Spiritual Master is the best
qualification of spreading this movement of Lord Caitanya. That is
the Vedic way. One should have unflinching faith in Ka and
similarly in the Spiritual Master. That is the way of understanding the
secret of Ka consciousness. Unfortunately, attempt has been made
lately in our Society to shake this formula. This mischievous attempt
has done a great harm, but if you the members of the Governing Body
Commission can rectify this mischievous attempt, then still there is
hope of making our progress uninterruptedly. I hope Ka will help
us.
...Canakya Pandit says that if there is one tree in the forest
producing nice aromatic flower, that one tree can glorify the whole
forest by the flavor of its flower. Similarly if there is one tree in whose
cavity there is a little fire, that one tree can burn into ashes the whole
forest. So this simile is applicable anywhere. In a family if there is one
good boy, he can glorify the whole family, and similarly if there is bad
boy, he can burn the whole family into ashes. Similarly, in this
institution if there is a bad disciple, he can burn the whole institution
into ashes.
The Governing Body Commissions duty is therefore to see that
every member is following the rules and regulations and chanting
sixteen rounds regularly on the beads. I hope the GBC in cooperation
with the sannyasis in their touring program will be able to keep
vigilance systematically in order to keep the Society as pure as
possible.
Letter to Bali Mardana, August 25, 1970
Although the issue is now resolved, both the intensity of it all and
the after-effects prove to be quite devastating for some devotees. After
Vyasa Puja day everybody leaves New Vndvana. For the leaders, and
most of the devotees, the issue has been resolved.
But some devotees have already left New Vndvana before
Rupanuga announces Prabhupdas final decision. Those who left early
are still not sure what to do now. Among those that have left are the
Detroit devotees. They return with the four sannyss, who have elected
to carry on their touring and preaching program. Everybody just

421
squeezes into the steel floor van and finds a place to sit on the cold metal
floor.
There is no discussion about the incident on the way back, because
no one yet knows how upset rla Prabhupda is nor of his swift decision
in declaring that the sannyss preaching is bogus. No one is yet aware
that something very major has just happened to the four sannyss.
Abhirma is the driver and he accepts that role without feeling that
he has the right to make a friendship with the sannyss and discuss the
issue. They are so much senior to the other devotees, and having just
taken sannysa, they are considered almost like pure devotees. But the
atmosphere is a little tense because a lot of ill feeling from New
Vndvana still remains. The sannyss whole mood over Janmam
was that something is really wrong in ISKCON, but no one in the van is
aware of what it is that is so wrong.
Detroit August, 1970
The van pulls up at 74 West Forest Street before evening. The
sannyss are given Bhagavans room, the upstairs front bedroom of the
house, where they immediately go to take rest. Bhagavan, the temple
president and GBC man, has remained behind in New Vndvana.
The next day after the morning program, the whole temple goes out
for street sakrtana.
Urukrama: We used to chant in front of the fountain in downtown
Detroit. At noon all the office workers would come out and sit
around the fountain. A crowd would usually gather around and
Bhagavan would give a talk after the chanting. Even being a new
devotee, I had gone out a number of times already and experienced
the way the karms ignore you as much as they possibly can.
When Viujana Swami arrived, he came out in the van and he
had his fingers taped with pennies. He started singing with the
chanting party, and I was watching this man perform kirtan. He was
bedazzling the entire crowd. They all gathered and were watching
him. Id never seen a crowd like this, at that place, so attracted.

422
Although it was a group kirtan, it was almost like a one man
performance. He was jumping and chanting this fantastic kirtan, and
when he stopped, the whole audience applauded. That was quite
amazing. The one thing that really impressed me about Viujana
Mahrja was that he was always so absorbed. He was constantly
chanting, and he had such a saintly figure about him.
Late that night Bhagavan dsa arrives back at the temple. During
rmad-Bhgavatam class the next morning, an argument suddenly
erupts over the philosophical debate that took place in New Vndvana.
After prasdam, Bhagavan asks the sannyss to stay in their room until
he can get further instructions what to do with them. For the entire day
they remain in their room while Bhagavan tries to contact rla
Prabhupda in Tokyo. Although Bhagavan is keyed into the
controversy, he doesnt fully realize the purport of the sannyss
doctrine. But he does understand that there is a major problem, and that
there is trouble afoot.
When Prabhupda is apprised of the situation in Detroit, he asks his
two GBC representatives now in Japan how they intend to deal with the
situation. Both leaders, Tamal Ka and Sudama, respond that the four
errant sannyss should be driven out of ISKCON. (Tamal Ka
Goswami, ISKCON Communications Journal, Vol. 5, No. 1, page 19)
Prabhupda accepts their decision and sends the message back that
the four sannyss must leave the Society. They can no longer preach in
any ISKCON temple. Rather, if they want to preach, they can open up
their own centers.
The temple authorities decide to wait until next morning before
asking the sannyss to go. Prabhupdas decision is swift and final. The
fog lifts for the temple devotees, while the sannyss remain bewildered,
imprisoned in their room like convicts under house arrest.
The next morning the sannyss have a separate magala-rati in
their room. Bhagavan sits with them and explains the situation. Hearing
the decision coming from rla Prabhupda, the sannyss are
dumbstruck. In a state of shock, they gather their belongings and quietly
leave.

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

424
Vaiavas. Knowing that a sannys must be austere and totally
dependent on the mercy of Ka, they resolve to walk the distance to
Ann Arbor, a University town sixty miles northwest of Detroit.
Prabhupda had said that the sannyss must travel and preach. Go
out and preach and be purified. Do not stay in the temples. He did not
excommunicate them but rather quarantined them from infecting the
other disciples by barring their preaching in ISKCON temples. The
news quickly spreads about the sannyss banishment from ISKCON. It
is variously reported that Prabhupda has rejected them because of their
myvda preaching and they are now excommunicated. No one is upset
about their expulsion, and life in the temples goes on as normal.
In New Dwaraka, however, the devotees are stunned to hear the
news.
Riktananda: When it subsequently came out, Prabhupda said there
was a conspiracy to displace him. I was shocked: my Viujana is a
part of this? I could see maybe some of the others having a hand in
this, because they had that New York sensibility, as it were. But
Viujana? I was astonished to find out that he might have been part
of some conspiracy. The scoop of the gossip caught him up in it, but he
had to be convinced philosophically before hed do anything. I knew
the difference between viu-tattva and jva-tattva from day one.
Why couldnt he? I wasnt a scholar when I joined. I had to run off to
the boiler room to read Teachings of Lord Caitanya. How could he
buy any of that philosophy?
abhadeva: I was a little confused when I first heard it, but my
feelings for Viujana were so strong about his sincerity. Viujana
was a person who was always right there with us as an equal, more of
a medium of power rather than someone who wanted to hold it and
execute it from a holding position. He was much different. So I
remember thinking at the time that somehow Viujana was
influenced and implicated by association of the others. I couldnt
think that he would be anything but innocent.

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

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

427
master being worshipped like God, but not as God.
Mohannanda: After New Vndvana I couldnt believe it. I was
absolutely astonished. I knew that something had been fabricated. I
was told that Viujana was part of some plot to overthrow
Prabhupda, but never believed it; never for one second.
Narada Muni: Its hard for me to reconcile that there was motivation
by Viujana. I think that he probably got influenced by the others,
who were older devotees. Whatever it was, he took it very seriously.
He didnt discuss it later on because there was no point to. Everything
had been rectified, service was going on. Whatever little fault was
there didnt compare with the ocean of faults that I had, compared to
him. Prabhupda said right in front of us that Viujana came with
the specific mission to enliven the devotees. Prabhupada also wrote a
letter to Viujana Mahrja like that. I remember because I saw the
letter: Your mission is to travel and enliven the devotees because that
is what you are best at.
Twelfth Wave The Silver Spoon
The association of devotees is the only solace for our existence.
Letter to Yadunandana, March 26, 1968
Ann Arbor September, 1970
An exhibit of the arts and crafts of India are a feature at the
University of Michigan as students return after summer break for the
fall semester. The University President and his wife have arranged the
exhibition, being interested in Eastern culture and traditions. They have
a large garden, and the wife is friendly with the gardener, a young man
of nineteen, just newly married. One day she suggests that the young

428
couple visit the campus Museum to see the India exhibit, knowing that
they follow the transcendental meditation of an Indian yogi.
The next afternoon the gardener and his wife visit the Museum.
There are many interesting artifacts, sculptures, and brassware on
display. One area is full of paintings, and these are the most attractive to
the young couple. In particular, they are captivated by a beautiful
Rajastani painting of a bluish young man expanded many times, dancing
with various ladies. The caption reads: Lord Ka enjoying with
milkmaids in Heaven.
Indradyumna: I couldnt figure this out. There was a black security
guard there, so being only an innocent kid of nineteen, I asked him,
Could you explain this painting?
He didnt know anything about it because he was just a guard
there, but he looked at the painting and said, This be a paintin of
Ka. This be their God. If this be God, He sure is having a fine time
up there in Heaven with all them ladies.
He said it in a funny way, as a joke, but I didnt laugh. I thought,
theres something about this painting thats captivating. If this is what
God does, its a wonderful concept. God is the enjoyer, enjoying with
the people. This is fascinating. I asked, Is there anyone who can tell
me more about this painting?
No, he said, but you gotta get out now. It be time to close.
Close? No, I want to know more about this painting. I want to
know whats going on. Can you tell me? Ive been searching for this
type of thing.
No, you get out now, boy, you get out. He hurried us out and
locked the door. I was thinking, Ka? Ive never heard of Ka.
As the couple walk out the Museum door they hear a unique sound
on the street, Ching ching ching, ching ching ching...
Whats that? He looks around, That beautiful sound?
I dont know, his wife replies.
Its very rhythmic. Maybe something is happening in the park. Lets
follow that sound. As they walk towards the park, they can hear it

429
better. Ching ching ching, ching ching ching...
Turning the corner they suddenly come onto a spacious lawn and
notice four effulgent personalities dressed in saffron with long staffs.
Hey, theyre American, he says to his wife. Theyre dressed like
Indian monks but theyre not Indian. Its amazing. Theyre so beautiful.
Its the four sannyss. Viujana Mahrja is leading a kirtan with
only a pair of kartls. As the day is quite hot, he only has his sannys
top piece on with his dhoti. About forty students and a professor or two
have gathered round. The couple are drawn like a magnet to that kirtan.
Indradyumna: Viujana was singing like an angel. Others were
attracted too, but many were coming just to make fun. Ann Arbor is
an intellectual school, so theyre a bit puffed up. Everyone was
looking, but I went right into the crowd and just stood there in
amazement, watching Viujana lead this ecstatic kirtan. After half
an hour it just ended, and he went, jaya o viupda paramahasa
parivrjakcrya aottara-ata r-rmad bhaktivedanta swami rla
prabhupda ki jaya!
Kripamayi dev ds: All of a sudden the kirtan stopped and
Viujana said, I want to tell these people about Ka, and he just
looked at us. He started to tell a little bit about the philosophy.
As Mahrja begins speaking about Ka, the name suddenly clicks.
Indradyumna turns to his wife and exclaims, Ka! Thats the
beautiful bluish boy we saw in the painting, that the guard told us about.
This is amazing. Hes talking about Ka.
People start to drift away while others begin throwing a frisbee back
and forth. But the young couple are transfixed. Finally they are the only
ones left as everyone else has gone. Viujana looks at the couple and
beckons them, Come. Come sit down, and Ill tell you about my
spiritual master. He says it with such confidence and such devotion
that they are immediately attracted.
Your spiritual master? They know what a spiritual master is.
Theyve been to all those stuffy, dry meetings where a guru comes in

430
with his rap. But no guru has ever had the mood that they are
experiencing now with this young American monk. They sit down as
Mahrja opens a book to show them a photo.
This is my spiritual master, A.C. Bhaktivedanta Swami Prabhupda.
Hes written this book, Isopanisad. Viujana begins speaking about the
philosophy, always weaving Prabhupda in and out. He continues
preaching to them for an hour. The couple are immediately attracted to
rla Prabhupda simply by hearing about him, because the potency is
there. Other people come, sit down, and go away. Some challenge. But
the young couple accepts whatever Mahrja says because of the way he
says it.
All of a sudden, Subala Swami comes over, barefoot, and sits beside
Indradyumna.
Hey, this monk said that youre walking around America, but you
dont have any shoes.
No, Subala replies. Ka will provide.
The young man flashes back to the painting of Ka dancing with
the milkmaids. The blue boy dancing with milkmaids in Heaven will
provide shoes for you?
Yes. Ka provides.
Thats incredible. I mean if you want some shoes, go buy some.
Subala Mahrja shrugs his shoulders, We dont have any money.
Wow. You guys are traveling around America, and you dont have
any money? Who takes care of you?
Viujana answers, Ka!
So Ka is just going to send you some shoes, right? Its a cynical
comment.
Viujana chuckles, Yeah. Everyone kind of laughs, but its an
awkward moment.
About five minutes later, a hippie comes walking by looking very
uncomfortable. Seeing the devotee group, he sits down. Man, these
shoes, he says. I just bought em and theyre too small for me. Size nine.
I take a size ten. Does anyone need a pair of size nine tennis shoes?

431
Subala looks up, I wear a size nine. The hippie takes off his shoes
and hands them over. With a big smile and twinkling eyes, Subala
Swami says, Just see how Ka provides.
Indradyumna is deep in thought. Thats amazing! Ka who dances
with the milk maids, just gave some tennis shoes within five minutes to
this monk. Thats enough for me. This is it. You guys are far-out, he
says aloud. Really far-out! My wife and I live in a building thats going
to be demolished next monthso everybody has leftbut theres plenty
of room.
Its a beautiful building thats only going to be torn down to build a
parking lot, Kripamayi adds. Do you have any place to stay?
Not really, the sannyss answer.
Can you guys come spend the night? Indradyumna offers. I want to
talk to you some more. This is a really amazing tradition youre
following. Ive never heard anything about it.
You can stay for two or three days, Kripamayi suggests.
The sannyss burst into laughter. Were only allowed to stay three
days at any one place, Gargamuni explains. Our spiritual master has
told us that we have to travel and preach.
Viujana turns to Brahmnanda. Brahmnanda Mahrja, shall we
go and stay with this young man and his wife?
Will there be some prasdam?
Whats prasdam? The young man is caught off-guard.
Viujana explains, Thats vegetarian food which is offered to Lord
Ka.
Hey, were vegetarian. We also do meditation. Were practicing
Transcendental Meditation. You guys will have a good time with us.
Gargamuni chirps up, Look, we cant stay in the same room, you
know.
No. Theres an apartment next door. I have the key. The people just
moved out. They were the last people in the building besides us. Ill give
you the key and you can stay with us.

432
Well, do you have any money? Viujana asks. Were hungry, and
we can cook a nice feast for Ka.
Indradyumna pulls out his paycheck. I just got paid. You can use
some of this.
Within a matter of moments theyre all squeezing into Indradyumnas
car. On the way, they cash the check and pull into a supermarket.
Gargamuni takes a shopping cart and goes down one aisle, while
Brahmnanda takes another cart down another aisle. Viujana and
Subala also have shopping carts. They havent eaten for a long time, and
theyre very hungry.
As the young couple walk along with Viujana, they notice that hes
not buying any canned items. They always buy canned or frozen, but
Viujana is taking everything fresh.
How are you going to cook? Anyone want Kelloggs Corn Flakes or
ice cream? How about chocolate?
No, no. You cant offer these things to Ka, Viujana explains.
We buy everything fresh, prepare it with love, and offer it with
devotion to Ka.
The sannyss fill up all their carts, and it costs a fortune. Theyve
spent practically the whole pay check, but Indradyumna doesnt care
because he feels like he could give them anything they want. Thats
sdhu-saga, the potency of just a few moments association.
Back at the apartment, Viujana takes charge of cooking the feast.
Kripamayi dev ds: They cleaned my kitchen before they cooked,
and I felt terrible because I thought it was really clean. We didnt
know anything about cooking vegetarian food, so they showed us how
to prepare prasdam. It was a wonderful experience having them
cook. They were really happy that we were already vegetarians. They
gave us so much knowledge about how to prepare food and why you
offer it to Ka.
After waiting for two hours, Indradyumna is in anxiety. He hasnt
eaten since breakfast, and now it is five oclock in the afternoon. Hes
lost in his thoughts. God, someone takes two hours to cook? Why is he

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

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

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

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

437
She said, Nooo, then she started crying too. We were both crying.
We came back in the living room, and there were the beautiful
pictures of Prabhupda, of Ka, and the silver spoon with a little
note that read:
naikatra priya-savsa
suhd citra-karmam
oghena vyhyamnn
plavn srotaso yath
Many planks and sticks, unable to stay together, are
carried away by the force of a rivers waves. Similarly,
although we are intimately related with friends and
family members, we are unable to stay together because
of our varied past deeds and the waves of time. (rmad-
Bhgavatam 10.5.25)
Im leaving these pictures of Ka and Prabhupda so you can
increase your devotion. Im giving you the silver spoon so youll
become attached to Kartama-sayi.
I remembered what I was thinking while going to bed last night,
how can Ka give us something to make us attached, when were
supposed to renounce? All of a sudden I knew. I was so attached to
the sannyss, and they left me the silver spoon, which was part of
how I came to Ka consciousness. I became so attached to that
spoon. We didnt know you were supposed to have an altar, but that
was like our sacred place, and we kept it very nicely and put flowers
there.
I didnt know where they had gone. They didnt even tell me there
was a temple in Detroit. They never spoke about a worldwide
movement, because at that time there was some controversy. They
were having some difficulties, so they left without informing us there
was a temple in Detroit or that there were temples anywhere in
America.
Kripamayi dev ds: It seemed like they were there forever, even

438
though it was only three days. One of the nicest things was coming
home and seeing their white tennis shoes outside the door of the
apartment, knowing that they were there and that we were going to
have the cooking of prasdam, the offering, and then a little lecture. It
was such a wonderful feeling. But at the end coming home and
finding no shoes at the door, that was such a lonely feeling. It was a
very strange feeling because I felt that I had really found my soul
mate when I met my husband, but in the absence of the four
sannyss I felt a loneliness that I had thought Id never feel again.
We lived near the Ann Arbor arboretum, and I remember going on
my bicycle to the arboretum and just crying. I couldnt understand
why I felt so horrible that they were gone.
Viujana was definitely the most articulate. When he would
speak, he was so charismatic and, it seemed, so in love with Ka and
rla Prabhupda. He just transported you to wherever he was
speaking about. I remember being so touched because he left that note
for us with the verse about how we come together. It was so touching
and so amazing, I remember just being in tears.
The sannyss realized that Ann Arbors evening chill was winters
warning. It would be far wiser to depend on Kas mercy in the warmer
climes of Florida. When a sympathetic student on campus offered them
a lift to Kentucky, they had immediately accepted his offer and set out
before dawn the next morning.
By late afternoon the sannyss are dropped off at the intersection of
Interstate 75 and the Daniel Boone Parkway, deep in the bluegrass state
of Kentucky. Standing by the entry ramp with their sannys robes
fluttering in the breeze, daas in hand, they chant their rounds
feelingly, holding out a thumb at every passing car hoping for a ride.
Their only shelter is Kas mercy.
Soon a lone hippie comes down the road in his Volkswagen van,
which is all painted up in psychedelic colors. When he pulls onto the
shoulder and stops, the sannyss quickly run over.
Where ya headin? he inquires first.
Florida, they chime in unison.

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

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

441
Hearing from his lost children, Prabhupda, like the kind father, first
contacts Rupanuga to supply whatever the sannyss need to carry on
their preaching efforts. He then takes the opportunity to instruct
Gargamuni in a lighter mood.
I think you will remember that I called you not Gargamuni but
Gargamoney. So whenever I required some money, I approached you
and you were kind to pay me immediately. So please continue your
capacity in this way to supply money to the Society. That will please
Ka. I am immediately in need of $250,000 somehow or other.
Collect this money and both of you come here. We shall open a very
gorgeous branch in Calcutta. Calcutta is my birthplace, so all of you as
my disciples do something unique in Calcutta. That will be fitting
service to your Spiritual Master.
Letter to Gargamuni Maharaja, September 25, 1970
October, 1970
After receiving Prabhupdas letter, the three sannyss send a
telegram back, apologizing for their indiscretion and begging to be
accepted again under his shelter. They had been chastised, they had
repented, and now they are trying to serve. Everyone has to be chastised
by the spiritual master; its part of being a disciple. Because were not
perfect, we need rectification. Appreciating their mood, Prabhupda
urges them to preach in different places rather than remain as a group.
This is the meaning of sannysato travel extensively, open new
centers and make new devotees.
The three are unaware that Subala Swami has now gone to
Amsterdam and is enlivening the devotees there. Rupanuga had written
Prabhupda that his confidence was restored in Subala during his stay in
Buffalo, and apparently, Subala Mahrja is now acknowledged back as
an ISKCON sannys.
Gargamuni Mahrja is shocked after receiving Prabhupdas last
letter with the instruction to remit $250,000. He also cant understand
why he has been labeled a myvd sannys. In his own mind, hes a
devotee of Ka. Prabhupdas reply to his query is direct and to the

442
point.
In regards to why you have been branded as mayavadi sannyasi by
society members, that is because you are identifying the Spiritual
Master as God. We always represent ourselves as servant of God and
you are preaching contrary. The Spiritual Master should be given
respect of God, but that doesnt mean he is God. That is mayavadi.
You should always remember that the Spiritual Master is the
representative of God and should be given the respect of God, but that
doesnt mean that he is God Himself! You can speak of the Spiritual
Master as servant God, whereas Ka is master God. I think this is
sufficient to clear the idea.
Regarding Swami Tirtha, this is just a rumor because in the
past there were such symptoms. Now you should forget about the past,
and go forward straight for preaching this Ka consciousness
movement. Before preaching of your Spiritual Master as God, you
never consulted me whether it was right. This means you were
inspired by some external influence. Subala said that it was a mystic
influence. Why that was, wasnt cleared up until now. That mystic
influence was widely spread which I clearly saw in Honolulu, Tokyo,
or in other words, wherever Brahmnanda went. Now we have to
forget the past incidences and shall have to go forward with clear
consciousness.
Regarding punishment, there is no punishment upon you.
Rather, there is reward. You have been awarded sannyas so you have
the best opportunity to serve Ka by preaching His glories. Why
punishment? Before taking sannyas, I told you that you may remain a
brahmacari because management in LA was with you. Now you have
voluntarily taken sannyas. You may take advantage of this opportunity
and preach this Ka cult and expand missionary activities. Do it
sincerely.
For my disciples there is no punishment. There is no need for
that. One who preaches Ka consciousness is supposed to be
glorious. Directly write me, and I will give you instructions how you
can go on preaching.
Letter to Gargamuni Maharaja, October 27, 1970
Because the sannyss had been so severely rebuked, they still feel
discouraged even though Prabhupda is encouraging them by directly
guiding and instructing them from India. Gargamuni writes again
requesting that more devotees be sent to help them open a center. But

443
Prabhupda isnt happy that theyre bunched up together. Rather they
should go off on their own to preach in different areas.
Why are you asking for more men to help you in Florida? As I created,
so you must create others; that is parampara. You are already three;
why do you need any more? And you are big three. You just try
sincerely in your work and Ka will bless you. You have written to
say that a Ka consciousness temple can be established in any place
without any material qualification, and that is a fact! Wherever Hare
Ka Mantra is chanted, some words are spoken from one of our
books, and prasdam is distributed, that is considered a temple. We
have no need of any large buildings or palaces. We are simple.
Our great acharyas in the past like the six Goswamis of
Vndvana accepted dwellings under the trees. So we do not require
any large buildings to do our preaching work. But if Ka supplies
them, we may also accept any nice facility which He provides, but we
will strive to go on preaching under all circumstances. If it is not
possible for you to collect large money for me, then dont strain your
brain; just go on preaching as you are doing. Yes, you are right, the
supply of money will come by your preaching efforts. You can
approach rich men and preach to them about our movement and its
aims. You have got much money in your country, so there should be no
difficulty in doing this.
I think you and Viujana Swami should remain and open as
many temples as you can, especially in Florida. I have asked
Brahmnanda Swami to join me because I think he is feeling in too
much despair, so as soon as he is able, he can join me. In writing this
letter to you, I think I have answered Viujana Swamis points that
he has written in his letter.
Letter to Gargamuni Maharaja, November 4, 1970
Nevertheless, Prabhupda requests the GBC, Give them each one
brahmacr assistant and send them out to open up new branches.
Rupanuga arranges for Bhagavat, rnath, and Gopinath to go down to
Coconut Grove as assistants for Brahmnanda Swami, Viujana
Swami, and Gargamuni Swami respectively. Arriving in Miami, they
meet the sannyss in their little room at the back of the bookstore,
carrying the message that they should take up different preaching areas.
The sannyss, who were once treated almost like demigods, have
been virtually forgotten by the rest of the society. But, unofficially, they

444
are now back in the ISKCON fold. News of the sannyss in Florida
filters back to the various temples, but day to day life goes on, and the
sannyss are no longer significant in the minds of most devotees.
Ann Arbor November, 1970
A month after the sannyss left Ann Arbor, Indradyumna and
Kripamayi discover that there is a Hare Ka temple somewhere in
Detroit. They hear from friends on campus that their sannys guests
belonged to a greater movement, and there is a temple thats part of that
movement.
Every Sunday they drive to Detroit searching for it. As a regular
function, they drive around the streets of Detroit looking for signs of
Hare Ka devoteessome saffron robes, or something.
Then one Sunday they see a sign on Forest Avenue: Hare Ka
Temple. Immediately they stop the car, jump out, and run in, thinking
that they will meet Viujana Mahrja and the sannyss. But the
devotees have just moved from that building to a new location that very
morning. Only one final brahmacr remains, taking out the last trash
can before leaving for good.
The new temple is at 8311 East Jefferson, in the city, he tells the
eager couple.
Indradyumna: I ran back to my car, amazed to see another devotee in
saffron. I bought a city map at a gas station and found the street. I
arrived just before the Sunday feast program started. A devotee
walked up to me and I said, Hare Ka. Im so happy to find a
temple of Ka.
Oh, how did you know about us?
Well, the most wonderful person in my life, Viujana Swami,
told me about Ka and Prabhupda. You know, he gave me that
silver spoon. I thought everybody knew about the silver spoon.
A sour look came over the devotees face. Oh. Viujana and the
sannyss. You dont know about them. Theyre not welcome here.
I stopped dead in my tracks, and I must have turned pale. Wait.

445
Theyre not welcome here? If theyre not welcome here, Im not
welcome here, either.
I turned around and walked out. The devotee was stunned. He
realized he just made a big mistake, because here was a potential new
bhakta. My wife was with me too, and we both had just walked out.
He came after us with a couple of other devotees to try and convince
me. You dont understand...
I dont care what you say. Viujana Swami is the closest person
in my life. He introduced me to the spiritual world, and Ive got the
silver spoon. I dont want to have anything to do with this place.
As I got into my car they tried to stop me. Try and understand.
Its just some politics.
I dont want to know, I said, and whooom, I drove off.
Another month passes. Kripamayi meets some people on campus who
are visiting from Detroit. They are friends of the temple, and although
they dont know the situation themselves, they try to explain about the
temple devotees to her.
Actually, the Hare Kas are really nice people. Maybe its
something we dont understand, they suggest. Why dont you tell your
husband to go back?
Indradyumna is adamant, No way. He has his little altar with the
pictures and the silver spoon. But a few weeks later he recants and wants
to check it out a second time. They drive to East Jefferson again and
meet Narottamananda and Bhagavan dsa. Within a few weeks they
decide to leave Ann Arbor and move into the temple.
Theyre always asking, Where is that sannys, Viujana Swami?
Oh, hes down in Florida. Theyre preaching down there.
Florida December, 1970
Out of compassion for the sannyss situation, further arrangements
are made for reinforcements. Following rla Prabhupdas directive,
Rupanuga arranges for a householder couple, rdama and Manmohini,
to go down to Coconut Grove and open a center. Householder couples

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

447
vrooom...take off again. All afternoon its like that. Nobody is stopping.
Finally the local sheriff pulls over, with lights flashing, and gets out of
the car. A caller has notified the authorities that two dangerous looking
men are at the edge of town.
Whatre you boys doin out here?
Were just on our way to Houston, Officer. Viujana is as polite as
can be.
We got a call bout a couple strange lookin fellers dressed up like
womenfolk. Now that wouldn be yall, would it? Yall are lookin kinda
weird to me.
Were monks so we dress in the traditional cloth of the renounced
order of life. You believe in God now, dont you, Officer?
We is all God fearin folks in these parts, and we don take so highly
to strangers. Specially if they is dressed up like the ladies. Yknow, yer
liable to get killed out here.
rnath is shaking in his sandals, but Viujana Mahrja is cool as a
cucumber.
Thanks for the warning, Officer. We appreciate you taking the
trouble to come all the way out here just to protect us. Thats devotional
serviceprotecting the devotees of the Lord. Its pleasing to God.
Well, youd be pleasin yselves if yall get yer ass outta town fore
some of them mule skinners get a few beers under their belts. No tellin
what they might do. Over yonder is the bus deepo. Ah don wanna see
yall a secon time.
We appreciate your concern. Thank you, Officer. And Hare Ka!
As the Sherriffs car drives off, making a right turn at the stop light
and vanishing from sight, rnath heaves a huge sigh of relief.
Minutes later, a couple of bikers pull over on their Harleys to check
out the saffron-clad Vaiavas. In the deep South with shaved head and
robes, you come across pretty strange people, but Viujana Mahrja
always depends on Ka. After a few tense moments, the bikers take to
Mahrja when he mentions his friends in the Hells Angels from San
Francisco days.

448
Making friends with the bikers, he gets right into preaching about
how they can experience the highest bliss by connecting to the supreme
bliss. The bikers like Mahrjas friendliness. Theyre only going as far as
New Orleans but offer the two Vaiavas a lift. rnath is nervous about
it, but Mahrja immediately accepts. As the Harleys rev up, the
devotees quickly hop on the bikes. Viujana Mahrja, sitting on the
back of the motorcycle with his daa, riding down the highway, his
long ikh blowing in the wind, simply chants japa.
Kalakantha: rnath said that Viujana Swami was like a Jesus
figure to him. He felt that he was traveling with a spiritual person
whom he thought was like Christ incarnate. There were one or two
narrow escapes, where they were almost beaten by bikers and
rednecks. Viujana Mahrja always came through, with his great
faith in Ka, and they were always protected.
Its already dark when they are dropped off in the French Quarter of
New Orleans. Since the Quarter is open twenty-four hours, its the place
to meet people and get something to eat. They spend the night with
some hippies living near Jackson Square.
Out on Interstate 10 the next day, Mahrja is intensely chanting
Hare Ka when a little Volkswagen van, with the front VW symbol
replaced by a peace sign, comes down the road. It stops to pick them up.
The driver, Richard, is heading to California in his wifes van and is
happy to have some company.
Tallahassee December, 1970
Meanwhile, Brahmnanda Swami is in Northern Florida with his
brahmacr assistant Bhagavat. While hitchhiking on their way out to
New Orleans, they were picked up and taken as far as Tallahassee. Since
their ride was going to Florida State University in Tallahassee, they
decided to go there with him.
At the University they do the same program as in Coconut Grove,
sitting down for kirtan and then offering to cook a vegetarian feast for
anyone who will donate the vegetables. As they begin to meet people,

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

450
Brahmnanda and Bhagavat move in with him.
After a short time they are doing quite well in Tallahassee. With
Brahmnanda Mahrja giving Bhagavad-gt classes, the devotees have
a good reputation around campus. The Sunday love feasts are popular,
and a lot of students become regulars.
In the meantime, rdama and Manmohini have arrived in Coconut
Grove and rented a house for the first Miami temple. Gargamuni Swami
moves up to Gainesville, a college town in northern Florida, only a few
hours from Tallahassee.
Prabhupda is kept abreast of the activities of the sannyss through
his GBC men in America. Rupanuga is concerned that their leaving
Miami is guror avaj, disobeying the orders of the spiritual master. But
Prabhupda is pleased to hear the news that the sannyss have gone off
to different areas to preach.
That the sannyasis have gone is all right. Also, Gargamuni Mahrja is
trying for Florida. That is good. Ive written to him one letter
encouraging him. I think things are going nicely. So please cooperate
with the sannyasis. Work with them so that they may go on with their
missionary activities.
Letter to Rupanuga, December 1, 1970
Houston, Texas December, 1970
By the time they reach Houston, Richard is so impressed by
Viujana Mahrja that he decides to forego his desire to see California
and stays on with the devotees.
On the first day, Viujana meets a friendly couple, John and
Barbara, who invite the three mendicants to share their house on
Wichita Street until they can find their own place.
Every day, Viujana goes out to Herman Park, the local hippie
hangout, to chant and distribute prasdam, following Prabhupdas
program in Tompkins Square Park four years earlier.
Prahladananda remains the lone brahmacr in Coconut Grove with
rdama and his wife. But Satsvarpa, the GBC man for the Southern

451
states, decides that it would be better for him, as a brahmacr, to go to
Houston and join rnath and Viujana Mahrja.
Prahladananda: I hitchhiked there and met up with them at a facility
they had arranged. Viujana Swami was a little depressed at the time
due to his chastisement, but still we started getting into sakrtana
and making devotees there. We would go out to chant and distribute
BTGs, but Viujana wouldnt always come. Sometimes he would
stay back, because he was in a different mood at that moment.
Eventually he started to go out to the campus and started to make
devotees, and we established a center. He was always charismatic,
although he had a few problems.
Rasamrita: Prahladananda was the first devotee I met, and he invited
me to a Sunday Love Feast. The temple was on Wichita Street, and I
met Viujana Mahrja at that time. He was cooking. It was just
three devotees at first, including rnath. rnath was a wonderful
devotee. Viujana Mahrja was attractive by nature. Prabhupda
said his singing could charm the birds out of the trees. He used to tell
the story that he got a ride to New Orleans on the back of a Harley
Davidson. You can picture him on the back of a Harley with his
tridaa and a dhoti on. That was just like Mahrja.
By selling BTGs, the devotees in Houston save up enough money to
rent their own place. Within weeks they find an old house on Gray
Street previously tenanted by hippies. In one room a monopoly game is
painted on the floor. Upstairs there are wild drawings on the walls and
floors. Viujana Mahrja undertakes an ambitious remodeling project.
He breaks out all the walls downstairs to make a big temple room. After
repainting the entire inside, the place is turned into an attractive
preaching facility.
Viujana Mahrja prints up a simple flyer to distribute in the park.
Well just go to the park, well sit down, and well chant. And whatever
happens, Ka will arrange, he explains.
Raghuntha: I was a high school student and only seventeen at the

452
time. I had been on an intense search for God, for the Truth, for a
different way of life. I wanted something that would change my life
enough to where I could break out of the insanity I was living in
Houston. So I made a prayer to God, it was actually a suicide pact,
one Saturday morning in the park.
My Lord, what is there in this life for me? If you indeed love me
at all, then please show today what it is Im supposed to be doing. If
theres nothing I can see by the end of this day that will radically
change my life, then I will go home and commit suicide. I was
serious. I was in tears I was so desperate.
I walked all around the park looking intensely, searching every little
tree and cavity. Finally, I came back to the place where Id started.
There was this incredible sound. I searched out the source of the
sound, and there they were sitting at the bottom of a hill, singing and
playing instruments. They call it The Hill in Herman Park.
It was Viujana Swami, Prahladananda, and rnath. There
were a couple of bhaktas. One was Richard, who had driven
Mahrja from New Orleans to Houston. As soon as I saw them, my
heart was filled with transcendental vibration. I thought, Oh my
God. This is it!
I went right over to him and he was singing. I wanted to grab him
and say, Youre it. Youre what Ive been looking for! Even though
the appearance was strange, I immediately knew they were Hare
Ka people because I had seen their picture before. But never could
I imagine that I would have this kind of experience just hearing them
sing. rnath came over with a magazine and a flyer that said:
We are starting a Spiritual Center in Houston.
Our address is 406 Gray Street. Please come.
We have meetings every night from 6:00 to 8:00.
Please bring offerings of fruits, vegetables, or flowers.
I told him, My heart tells me that Ive found a home. He offered me
a BTG and I gave him ten dollars because I was so impressed. I
stayed with them and went back to the temple, which was super far-

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

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

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

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

457
falls down.
He mentioned his former wife and child very briefly. In one
Bhgavatam class he started to use his former wife as an example for
some point he was trying to make, and then he said, Actually a
sannys is never supposed to think about his wife and family, but
since this is just an example about material attachment... He
mentioned that very briefly, otherwise he would never discuss it at all.
With the Houston temple showing signs of promise, Viujana
Swamis spirits lift, and he comes out of his depression for having
offended his spiritual master. He writes to rla Prabhupda in India,
who is encouraged by his change of mood.
I am glad to note that from your recent letter under reply you are
feeling better than you previously expressed. So when you may feel
morose, chant Hare Ka mantra loudly and hear it. That will
reestablish you on the platform of transcendental bliss. Sometimes it
appears that the devotee is put into some difficulty unreasonably, but
the devotee does not take even this adverse circumstance as other
than a manifestation of the Lords Supreme mercy. Anyway, such
feelings come and go like seasonal changes, and we should not devate
for that reason from our prescribed duty.
Letter to Vishnujana Maharaja, January 8, 1971
Earlier, Sudama had requested Prabhupda to send Viujana Swami
to Japan to help his preaching work there. Prabhupda had initially
agreed, but after hearing of the success Mahrja is having in Houston,
Prabhupda sends Karttikeya Swami to Japan instead.
Meanwhile, devotees throughout ISKCON have been studying
Prabhupdas books to better understand the philosophy after the New
Vndvana debacle. They not only acquire a deeper appreciation of the
position of the spiritual master, but also a deeper understanding that
associating with Prabhupda through his books is as good as having his
personal association. Many temples are instituting the new program of
magala-rati, Nrsimha Prayers, and Tulasi Puja, starting at 4:30 AM
every morning. This also increases the devotees enthusiasm.
By years end, there are eleven devotees in the Houston center.
Viujana decides to cook up a huge feast on New Years Eve, and the

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

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

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

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

462
for constant engagement in Ka consciousness service without any
personal interest. This is perfect order of sannyas. So if everyone is
trained up in this line of action, all of us are sannyasis in all
circumstances. This is explained in the Bhagavad-gita that anyone
who is not after the result of any action, but simply he acts as a matter
of duty for Ka, he is a factual sannyasi and yogi.
Letter to Trivikrama, March 7, 1970
Yet, Prabhupda was so upset by the turn of events over the past few
months that he took steps to protect his mission by introducing strong
measures to stem the tide of apardha. He cancelled all his plans and left
America, even though he had previously assured devotees he would
never return to India. Brahmnanda and Gargamuni believed that
Prabhupda was withdrawing his mercy by leaving and began preaching
this idea. Their solution for the minimization of Prabhupda was to
maximize him. While touring the East Coast they convinced Subala, and
then Viujana, of the crisis in ISKCON, and their solution to save the
movement.
They took the opportunity of the Janmam celebration to present
their case to the Society without consulting rla Prabhupda or seeking
his sanction. Their presentation was a mental concoction forced on
others by conducting meetings to twist the philosophy to comply with
their own conclusion. It was neither authorized, nor an actual
representation of rla Prabhupdas position.
Brahmnanda: What I had meant to reply to that one
confrontational question was that rla Prabhupda was as good as
God, or on a par with God. Those three little words would have made
all the difference. I was not philosophically sophisticated enough to
say this.
rla Prabhupda believed that some of his godbrothers were
conspiring, and his disciples were being influenced by this through their
own personal weaknesses. But he understood that they were neophyte
devotees, trying to get a grip on the deep philosophy he was teaching.
Through his letters from India, Prabhupda unraveled the mystery that
plagued ISKCON for months, revealing that he knew exactly where it
had originated.

463
Regarding the poisonous effect in our Society, it is a fact and I know
wherefrom this poison tree has sprung up and how it affected
practically the whole Society in a very dangerous form. But it does not
matter. Prahlada Mahrja was administered poison, but it did not act.
Letter to Hayagriva, September 14, 1970
After being bounced from the Detroit Temple, Ishan had written
rla Prabhupda for clarification of the whole philosophical issue.
Prabhupda mentioned Ishans letter to Rupanuga.
In Ishan and his wifes letters there is reference to Tirtha Mahrjas
name, as if they were advised by Brahmnanda Mahrja and company
to come to India and join Tirtha Mahrja. It appears like that. I shall
be glad if you kindly inquire on this point. It is now clear that my
godbrothers take objection of my being called as Prabhupda and on
this point they wanted to poison the whole Societythat is now clear.
But how it was manipulatedthat is a mystery.
Letter to Rupanuga, September 25, 1970
Prabhupda also revealed his mind to a Gauya Math sannys,
alluding to an attitude of non-cooperation:
Perhaps you know that I begged from His Holiness rpada Tirtha
Mahrja a little piece of land at Mayapur for constructing a home for
my Western disciples, but he refused the proposal. rla Bhaktivinoda
hkur wanted that the American and European devotees would
come to Mayapur and the prophecy is now fulfilled. Unfortunately
they are loitering in the streets of Calcutta without having a suitable
place at Mayapur. Do you think it is alright?
Letter to Govinda Maharaja, September 22, 1970
Prabhupda explained later that the Gauya Math had infiltrated
ISKCON through Acyutananda, who, at the time, was the only
American Vaiava in India.
Madhudvia Swami: Acyutananda was in India by himself so
Prabhupda allowed him to go to various godbrothers, and he became
poisoned. They were suddenly saying that Prabhupda was just a
branch of the Gauya Math. They suddenly undermined
Prabhupdas work, saying that he was one of our juniors, he wasnt
part of the sannys club when rla Bhaktisiddhnta was around. He

464
was just a ghastha. Somehow, Acyutananda was implicated in that,
and the poison kind of seeped through back to the Society very subtly.
Soon, pictures of rla Bhaktisiddhnta started being sent around,
and devotees started having these pictures and chanting to them, and
things like that. So it was very subtle. But Prabhupda knew exactly
what was happening, and he took the action that was required.
Prabhupda believed that the conspiracy was to make his ISKCON a
branch of the Gauya Math. But he wanted ISKCON to remain a
separate and distinct branch of the Caitanya tree. When the World
Sankirtan Party arrived in Calcutta, one of the Gauya Maths sent
their own kirtan party to bring Prabhupda back to their Math for
prasdam. Prabhupda declined their invitation. He later explained to
the devotees, If I go to their Math, they will say I have come back to
report to them about my preaching. In 1966, the same Math was unable
to send kartls and mrdangas to Prabhupda in New York. He felt his
connection with them was severed, and he no longer trusted their
motives.
It was a very painful and difficult period for the Ka movement in
the West. There had been a great neglect of rla Prabhupdas position
prior to New Vndvana, and then the four sannyss exacerbated the
problemfirst by trying to limit rla Prabhupda, and then by
ultimately making him into Kagoing from one extreme to the
other.
The lesson to learn from all of this, for all time, is to recognize rla
Prabhupdas supreme position as Kas pure representative, and one
of the foremost Acharyas in the Gauya Vaiava Sampradaya.
Abhirma: The vision that most people have of it, unfortunately like
most history, has been distilled down to such a simplistic recognizable
pattern, the good guys and the bad guys, that it doesnt do it justice. I
think they were sincere disciples who got caught up in something that
was way over their heads. rla Prabhupda never stopped giving them
shelter, but he put them through some purification.
Vaikunthanath: Prabhupda had a pastime where a few of his

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

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

467
free of illusion, all devotees must give up their own self-interestalong
with the mistaken notion that their own vision is also the vision of
Kaand become the humble servant of the Vaiavas. Only then
will the illusory potency be unable to disturb the blossoming of Ka
consciousness in the heart.


During the New Vndvana affair, r r Rdh-Dmodara were
preparing to set sail for America. Just before Christmas, Rdh-
Dmodara arrived at the New York Port Authority where They were
trucked to Baltimore. Dmodara dsa picked Them up and brought
Them back to the Baltimore temple. Thereafter, They were put in the
closet for safekeeping. The stage was set for the next act of the Lords
pastime.
Thirteenth Wave The Long and Winding Road
So our remedy for material life is very simple, simply to chant for
Ka, to dance for Ka, to work, prepare nice foods for Ka, and
then cent per cent we become fully free from all other influences.
Please always remember this secret and show by example to all others.
Letter to Himavati, December 12, 1968
Atlanta November 1971
The Road Show devotees are still rehearsing their show in Atlanta,
but they are requesting Krtannanda Mahrja to invite Viujana
Swami to join their traveling program. With Viujana Mahrja as part
of the show, they all say, it will be super-successful. Everyone remembers
the wonderful impression he made when he arrived on the East Coast
last year as a brand new sannys. The New Vndvana incident has long

468
since been forgotten, and Viujana is once again the darling of the
devotees.
When Krtannanda calls Viujana to speak about his joining the
traveling party, Viujana replies that he couldnt join without
permission because Prabhupda has ordered him to open ten temples.
Subsequently, Krtannanda Mahrja writes Prabhupda requesting
authorization to install the Rdh-Ka Deities and to take Them out
traveling. He also requests Prabhupdas blessings for the sakrtana
party, hinting that the party would greatly benefit if Viujana Swami
could join.
Everyone is hoping for Prabhupdas approval of the Road Show
program and the traveling Rdh-Ka Deities.
Balavanta: Dmodara had a set of Deities that he was going to install
in Washington, but his temple was not growing as quickly as this
organization, so they arranged to obtain those Deities. They had the
idea to install Them in one of the buses. They wrote to Prabhupda
whether they could install the Deities. There was a question whether
They could be installed at all in a non-permanent moving situation.
When a blue aerogram suddenly arrives from Calcutta one morning,
Krtannanda gathers everyone together to read it aloud.
My Dear Krtannanda Mahrja, Vrindaban Chandra, and Silavati,
I beg to acknowledge receipt of your letters just now received
by me here in Calcutta and describing your plans for traveling
sakrtana party, and it is very much encouraging news for me.
Silavati Prabhu said that this was her long cherished dream. It has
been mine also. If there were three or four such traveling parties, it
would be a grand scale propaganda. So do it with great enthusiasm,
and surely you will have the blessings of Caitanya Mahprabhu. And
wherever you go, if there is good response you can try and open a
center there. This is first class scheme and surely will be The Greatest
Show on Earth.
So far Viujana Mahrja joining your party, that is super-
excellent idea. Already, at your request, I have written him one letter
to the San Antonio address, that he has my full-hearted blessings for
joining the party.

469
Plays will be very successful and Vrindaban Chandra is very
expert in this connection. One thing, though, is that nice plays should
be written for showing in the villages. The plays should be done
seriously so that they will not laugh.
And Ka has made Himself available in the form of very nice
brass Murtis from Washington, DC. It is not necessary also that Lord
Jagannath come along. Sometimes He is misunderstood also. The
Deities can be installed in a temple and then taken for traveling. That
will be best.
Letter dated November 6, 1971
Everyone is overjoyed. Prabhupda has given sanction for Rdh and
Ka to travel on the bus. And he has enthusiastically endorsed
Viujana Swamis participation. After securing Prabhupdas blessings,
every devotee becomes excited about the traveling program.
A week later another letter arrives confirming that these Rdh-
Ka Deities can travel by bus. This is a unique occurrence in Vaiava
history, but Prabhupda gives his full support. Everyone feels that the
Deities are as enthusiastic about the traveling party as the devotees.
Yes, you may take the 32" brass Deities, along with throne and
paraphernalia on your tour of many States, and in this way try very
nicely to reveal to everyone everywhere you go the ecstasy of arcana
worship...I am very much pleased by this traveling sakrtana program.
Kindly execute it nicely, and sell as many books and magazines as
possible, so that by reading Ka philosophy, and by seeing you, they
will become fully convinced.
Letter to Kirtanananda Maharaja, November 12, 1971
Krtannanda wants to have a grand ceremony for Rdh-Kas
installation. The temple devotees are eager to help make arrangements
for the event. This is something completely new for them. The New
Vndvana devotees have already witnessed the installation of Rdh-
Vndvana Chandra on Janmam, but they are also attached to the
traveling Deities and equally excited about Their installation. Of course,
no one is as thrilled as Silavati, who spends almost every waking hour
tending to Their service.
No one is yet aware that they are receiving the benediction of the
beloved Deities of rla Jva Goswami, r r Rdh-Dmodara, who

470
always seem to appear on the scene at significant moments in Vaiava
history.
Krtannanda wants to have the Deity installation outdoors. The
weather in Atlanta is still warm and sunny, just perfect for an outdoor
festival. These Deities are practically living outside anyway. An effort is
made to attract the media.
A few days before the big event, three yellow school buses pull up in
front of the 13
th
Street temple. As Kuldri and company jump out of
their vehicles, they are welcomed back with the exciting news of the
Deity installation. Also arriving just in time for the ceremony is Narada
Muni dsa. He wasnt given permission to leave New Vndvana
initially, but after agreeing to a deal, the temple authorities finally gave
their consent.
Balavanta: Rdh-Dmodara were installed in the front yard of the
Atlanta temple. Krtannanda did the abhieka ceremony, with
Silavati overseeing everything. Krtannanda and Silavati were about
ten years older than the average devotee at the time. As far as we were
concerned, they were very mature. Being older, they kept to
themselves.
Bhavatarini dev ds: We had a huge feast with two hundred
preparations. The TV stations came because my cousin was the
Mayor. So Their installation was televised. That was one of the things
the Deities really seemed to enjoy. They seemed to smile bigger when
They were on TV.
With the outdoor installation of Rdh-Dmodara being televised,
and with Prabhupdas sanction that Their temple be in a moving bus so
that They can travel all over America, Krtannanda Swami decides to
name the Road Show program, Every Town and Village. The
understanding that these are extraordinary Deities will gradually unfold,
as They reveal their purpose and mission through Their pastimes.
Although the Road Show is still in an infant stage, the devotees have
some very creative ideas. Encouraged by the potential, Toaa Ka
begins selling it as an amazing show. One club agrees to hire them,

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

472
engagements in Florida. Harikea is left in charge of getting the buses
ready to transport the devotees South for the winter. First, he takes out
all the seats from every bus. For the ashram bus he builds a false floor so
that books and magazines, musical instruments, and other paraphernalia
can be stored underneath and devotees can take rest on top. As a result,
nobody can stand up in that bus. Rdh-Dmodaras temple bus is easier.
Its simply an open space, nicely decorated, with the Deities traveling
altar at the far end. All the Deity paraphernalia is stored behind the
altar.
Meanwhile, the devotee van arrives in Tallahassee without Rdh-
Dmodara. The program is still in an embryonic state.
Rupa Vilasa: The Road Show came through in a van with an idea to
put on dramas. They were rehearsing songs and dramas and talking
about their plans to expand it. Mangalananda was composing music
with his guitar. They also had a black devotee [Lambhodara], and
Kuldri was driving.
We did a big kirtan outside the Student Union Building at Florida
State Universityour temple and the Road Show people. Then they
put on the Age of Kali play. Chandrika was dressed up as the cow
with a cows head on, and she came running into the Student Union
cafeteria chased by somebody dressed as Kali. She began to cry out,
Please, dont eat me. Please, please, dont eat me, in front of the
students taking their lunch. Then they performed this drama against
meat-eating. The students were stunned but quite amused that people
were bursting into street theatre in the middle of the cafeteria.
Krtannanda Swami gave some lectures around the University.
They were received at FSU with curiosity and some real interest.
More people started coming to our feasts. We had three feasts a week;
one on Sunday, and two on campus during the week, so more people
started showing up. Krtannanda addressed full classrooms and, at
one point, a whole assembly hall full of students. He was very
impressive in terms of his delivery and his understanding.
After a successful week in Tallahassee, the party returns to Atlanta.
Krtannanda notices at once that the whole street in front of the

473
temple is taken up by Road Show vehicles. With four buses, a tie-dye
motor home, the Chevy van and a couple of cars, along with dozens of
devotees, Mahrja realizes that his welcome at the temple is nearing its
end. When Bhagavat invites them to spend the winter in Tampa, he at
once agrees.
The next morning, as the bus engines rev up, the temple kirtan party
bids farewell to the Road Show caravan. Leaving with them are many
new additions to the program, including Bhavatarini. She is not only a
good singer but wants to associate with Silavati. Krtannanda Swami
requests Balavanta to forward any letters that may come from
Prabhupda.
As the motorcade rolls out of town heading South, only Zubins
vehicle remains behind.
Zubin: When I went back to get more buses, I left my motor-home
with Lambhodara. I said, I have leaking oil, so please be sure to
check the oil if youre going to move it. Otherwise, just keep it there
until I get back. And they didnt check the oil. Everybody was so
spiritualized they couldnt deal with the material world. Enchanted
with the spiritual nectar, I should say. So they blew my engine and
just left it there along with everything I owned. I had to wait two
weeks to get it fixed. I was a little upset by the negligence of my
vehicle. I was trying to serve them, but they didnt put any energy into
maintaining it.
Austin, Texas January 1971
Just prior to Christmas, a hippie street market scene had
spontaneously manifested right in front of the University of Texas on
Guadalupe Street, a broad roadway running along the edge of the
campus. It was instigated by a lone hippie who just sat down on a blanket
one day in front of the student bookstore to sell beads. Having had a
successful day, he decided to set up there as his regular spot and quickly
became known as Ron the bead man. Although he was ignoring the city
permit regulations, it didnt matter to him. He was going to do his thing

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

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

476
for the next three days, as people invite him over, a different person
every night.
In this way, Viujana lives from day to day, staying at different
peoples home every evening. Bhakta Richard cant adjust to this
lifestyle and leaves almost immediately. But Visnujana quickly attracts
other potential devotees.
r Galim: I had just finished college, and I was a frustrated student
who didnt know what to do. There was a hippie scene out at the
University of Texas at Austin and I was part of that scene, selling
hand-dipped candles every day. So Viujana Mahrja set up right
next to me and started chanting Hare Ka. The only thing he had
was a tambourine with a skin on it. He was just beating on that
tambourine and chanting, and attracting hundreds of people who
were stepping on my candles. When he wasnt chanting, he would
preach to me. The first day he told me the story of Rupa Goswami
and how Rupa Goswami gave 50% of his income to help spread Ka
consciousness. So I took it as a hint, and I gave him 50% of my days
income.
People were inviting him to their homes in the evening. That first
night somebody invited him, and I went for that lecture. He spoke very
powerfully and I was impressed. I really felt like God was speaking
through him. He came and set up next to me every day. By the time
the third day came around, I had decided to shave up. It was pretty
quick.
We stayed at different peoples homes, just spending the night at
the particular house we were at. He would be chanting and preaching
in the living room while I was in the kitchen cooking. He taught me
how to make halava and Simply Wonderfuls. He had his own recipe:
half and half, powdered milk and powdered sugar, then throw in some
butter. He would put bananas and strawberries in them and make it
really kind of mushy. I got addicted to those.
We were at a house one day, and he was lecturing in the front. He
lectured for a long time and I was getting hungry. Brahmacrs and
prasdam, it was like an addiction. So by the time he was finished, Id
eaten over half of the Simply Wonderfulsfifteen to twenty. He

477
came in and saw me, and I just started laughing. Then he started
laughing. We just laughed for about five minutes. It was too much. He
was tolerant. It was a real sweet, loving relationship.
He was very nice with children whenever he saw them. Before he
took sannysa, he said he was doing puppet shows for the kids in LA.
He told me that he delivered one of his kids chanting Hare Ka, and
he was on acid. He also said, Prabhupda requested me to bring my
wife and children to the movement, because he knew I had a family.
His wife was not inclined, so there was nothing he could do about it.
Those early days with him probably kept me in the movement to this
day.
February 1971
Viujana Mahrja quickly develops a reputation around The Drag,
and many people come by just to see the Swami. Mahrja makes Ka
consciousness sound so attractive that people are naturally encouraged
to want to try it out. He makes friends very easily, and many street
people join him in the daily chanting.
Siddhavidya: My life had come to a crossroads. George Harrison
came out with My Sweet Lord, and I was thinking, Yes, I have to
look for God, because that was what the song was saying. I didnt
know what daavats were, but I offered full obeisances and I began
praying to God, Please let me find you. It was only a couple of days
later that I saw Viujana Swami chanting on The Drag. I didnt
know that this was the answer to my prayers.
I was completely amazed because I had never seen a devotee
before. I had heard the chanting of Hare Ka from the Hair
album, so I knew the mantra. He was sitting down alone, chanting
Hare Ka and distributing Simply Wonderfuls. He had a big
picture of Prabhupda, the kind of picture youd see on a vyssana.
Viujana was so blissful, preaching to the people in such a far out
way. He picked me out from the crowd because I was so fixed on him.
Do you want to sit down and chant?

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

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

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

481
Dwijahari is much older than most devotees. He is thirty-two when
he joins, which is quite old for the times. He is also a testy guy who
doesnt like anybody cramping his style. Although ten years his junior,
Viujana Swami is able to engage him in devotional service because he
is sincere. It is always difficult for an older person, set in his ways, to
surrender to someone younger. It would have been extremely difficult
for anyone other than Viujana to have accomplished that. But
Dwijahari has a great love for Viujana Swami, and that keeps him in
the movement
Within a month, Viujana already has a couple of men shaved up
and many followers who are just on the verge of joining. Dwijaharis
house is the base, although Mahrja continues the program of showing
people how to turn their home into a temple. Dwijahari enjoys driving
Viujana Swami around town in his Land Rover so that Mahrja can
go to different places, attracting more and more people with his nightly
programs and Sunday love feasts.
March 1971
Ray Neubauer is an English professor at the University. He and his
wife take a liking to Viujana Swami. They appreciate what hes doing,
so they offer to rent a house for a temple and keep one room for
themselves. This house becomes the first Austin temple at 2906 Dancey
Street.
Scott is another supporter who volunteers to build Prabhupdas
vyssana. A week later, Viujana, r Galim, and Dwijahari move out
of the room they share and relocate to the Dancey Street house. Jaya
Gopal soon arrives from Houston, desiring to be Mahrjas servant.
After two months of cooking at peoples homes, purifying their
kitchens, and giving class at a different place every night, Viujana
Swami finally establishes a temple on behalf of rla Prabhupda. After
painting a large welcome sign, the devotees sit down in front of the
temple and pose for a photograph. Viujana now has his own place for
training the new Vaiavas.

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

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

484
Ray Neubauer invites Viujana to give a talk on bhakti-yoga at
Southwest Texas State College in San Marcos, a college town with a
Spanish influence just south of Austin on the road to San Antonio.
Southwest is a small liberal arts college where students go for a teachers
degree or as a preparation for University of Texas in Austin. A few
interested people squeeze into Dwijaharis Land Rover, and the party
heads off to San Marcos for the program.
Later that evening, while driving back to Austin, everybody is in a
good mood after a successful engagement.
Sakaraa: Viujana appealed to me, and attracted me also,
because he knew the Jefferson Airplane before he became a devotee. I
had been following that whole music scene. They had an old hymn
called Good Shepherd that they put on one of their albums. It was
about Christ and had a spiritual ring to it. Viujana heard that song
from Marty Balin when they spent a summer up at some monastery.
He had sung it to Viujana before the Airplane become a famous
band.
Viujana and I sang that song as a duet, driving back down the
highway in the Land Rover. We sang it together, and it attracted me
so much because it was spiritual on a certain level. I was sentimental
about the whole hippie scene, and he had a special connection to what
I was emotionally attached to.
I dont know how many other devotees would do that with a
bhakta, sing a song off a Jefferson Airplane album just for my
benefit. In the same way, rla Prabhupda had listened to
Pancadravida play guitar. Prabhupda was like that, but most
devotees wouldnt do things like that. But Viujana was like that too.
He went that extra mile to understand, appreciate, and engage
someone. It was very personal and considerate of someone elses
feelings and desires to serve Ka in a certain way.


Meanwhile, down in Florida, Brahmnanda and Gargamuni Swamis

485
have also been preaching and making devotees. Because the sannyss
have been keeping all the money from the book sales for their own
preaching and not remitting anything to the BBT, a little controversy
develops with the regional GBC man, Satsvarpa dsa Adhikari.
Prabhupda had instructed the GBC men to encourage the sannyss in
their preaching work, and therefore Satsvarpa had driven down to
Tallahassee to check up on Brahmnanda Swami and Bhagavat. He is
surprised to see that their Sunday feast program is a big happening.
In Gainesville, Gargamuni Swami is also having success chanting and
distributing prasdam on the Plaza at the University of Florida and has
made several devotees as well as opened a center. Similarly, in Houston
the temple appears to be thriving.
Satsvarpa is impressed with the success of the sannyss, but still
remains a little stand-offish because he still thinks they are influenced
by myvda philosophy. Since the four sannyss were more or less
banished from the society after Janmam in New Vndvana, there is
a tendency amongst GBC men to be suspicious of their activities.
Satsvarpa decides to write rla Prabhupda about the matter.
Prabhupda is of a different mind, however, knowing that the sannyss
need space to do their preaching work so they wont feel inhibited. He
requests Satsvarpa not to bother the sannyss, because he wants to
encourage them.
I am so glad to hear that you have just returned from a successful
touring of the temples in Southern USA and had an occasion to meet
and speak with our sannyasis also. The sannyasis are trying their best.
So let them go on as they have been doing and let them do in their
own way. There is no trouble.
Letter to Satsvarupa, February 26, 1971


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

486
only solution is the process of Ka consciousness as taught by r
Caitanya Mahprabhu. Pakistan would never allow a mission from India
to enter the country, but an ISKCON mission from America would not
be denied. Therefore, Prabhupda now requests the two sannys
brothers to go to Pakistan.
On the whole I am not insisting to go there, but if it is possible for you
to go there, four to five men, and preach this Ka cult, that will be a
great achievement. Our point is that Ka is neither Hindu, nor
Mohammedan nor Christian. He is the Supreme Personality of
Godhead, proprietor of everything, the supreme enjoyer and the most
well-wishing friend of everyone. We want to impress these three
points everywhere and by such understanding surely there will be
peace and prosperity all over the world.
Letter to Gargamuni Maharaja, February 16, 1971
Taking Prabhupdas suggestion seriously, the brothers prepare to
leave Florida. Gargamuni raises the money for his ticket by making a
devotee, Pusta Ka, who offers to pay the fare to East Pakistan.
Brahmnanda, on the other hand, can only get as far as London, where
he hopes to collect more money to go to West Pakistan.
As Prabhupda travels around India with his World Sankirtan Party,
he receives a letter from Viujana Swami along with an enclosed
pamphlet about varrama-dharma that he has produced. Delighted
with Viujanas presentation, Prabhupda mentions it during
Bhagavad-gt class that evening.
Viujana is doing very nice. He has printed some literature, and
hes going for enrolling members. So I think this literature should be
rendered into Hindi and Bengali. He has picked up from the purport of
rmad-Bhgavatam very nicely, presenting this booklet about the
missionary activities of the Ka consciousness movement. The Ka
Consciousness Movement is the Genuine Vedic Way. He has done it
nicely, so I think this should be translated in different languages.
(Conversation in Gorakhpur, February 18, 1971)
Revatnandana: I was in India when he wrote an article about some
practical ways to communize a town Ka consciously. It was a

487
whole program. I was in the room when someone started reading it to
Prabhupda. He said, You dont have to read the rest of it to me, I
can see he has written very nicely. Publish it in BTG. I didnt know
what he was doing, but Prabhupda liked the article.
After arranging for a Hindi translator, Prabhupda writes to thank
Viujana Mahrja.
The pamphlet enclosed by you is very nice and I am translating it into
Hindi. You have very diligently collected all the purports in rmad-
Bhagavatam and have presented very nicely our missionary activities,
especially in reference to religion, politics, and sociology. Actually we
want to establish a transcendental human society in which everything
will be perfectly done so that man will be happy in this life as well as
the next. All pamphlets and leaflets are well selected, and if you
simply preach the message contained in that literature, that will be
sufficient stock to deliver to the people in general.
Letter to Vishnujana Maharaja, February 22, 1971
Dallas March 11, 1971
For his inuagural address on January 20, 1961, the President of the
United States of America, John Fitzgerald Kennedy, stated, Let the
word go forth, from this time and place, to friend and foe alike, that the
torch has been passed to a new generation of Americans...
In a grim rendezvous with destiny on November 22, 1963, he was
assassinated in Dallas, his life crushed like his wifes abandoned bouquet.
Although he was President of the worlds most powerful nation, he could
not protect himself from cruel death.
Ten years after that inaugural speech, Mohannanda organizes the
Lord Caitanya Festival and Feast for the appearance day of r Caitanya
Mahprabhu, to give the residents of Dallas a chance to change their
inexorable fate. Only amongst the new generation of Americans,
however, does the word go forth and attract a following.
Prior to Viujana Swamis arrival in nearby Houston, several
devotees had already arrived in Texas and opened a center in Dallas. In
Los Angeles, Mohannanda, who was only 19, had gotten married and

488
driven off with his bride, Shasti, in a little VW bug with a few cases of
BTGs and two boxes of Spiritual Sky incense. Accompanying the couple
was Dina Bandhu in the back seat. They left LA right after magala-
rati and drove off into the rising sun. Subsequently, Akuti dev was
sent to Dallas to marry Dina Bandhu.
She joins the other three in the tiny apartment they are using as the
temple. One day Viujana Mahrja comes visiting, bringing a small
wedding gift. He is eager to associate with the devotees from his LA
days.
Akuti dev ds: I went to get married in Dallas, when it was a really
tiny temple with Dina Bandhu, Mohannanda, and Shasti. Viujana
Mahrja came and gave us peacock feathers as a gift. I thought that
was such a nice spontaneous thing for someone to do. We didnt have
Deities or anything, but he just set them on the altar. It was really a
sweet thing to do.
Although the devotees are crammed into a little apartment, they
have big plans to present Ka consciousness in Dallas. They are only
two householder couples and have to arrange everything themselves, but
they have already met interested people whom they engage in planning
the festival. A huge figure of Lord Caitanya is fashioned as the main
attraction for the procession to Lee Park in the prestigious area of Turtle
Creek.
They especially invite Viujana Swami, knowing full well that
simply by his presence the festival will be a great success. Viujana
Mahrja drives up in the Land Rover, bringing his small coterie of
followers from Austin to join with the Houston and St. Louis temples to
help Mohannanda announce that Hare Ka has arrived in Dallas.
Akuti dev ds: When Viujana Mahrja came, it just ended up
being a huge festival. We went down Turtle Creek Boulevard and
Viujana led the chanting. They put on a drama, and everybody had
a part. Prajapati was in ecstasy and became a devotee immediately
after.

489
Prajapati: When I first joined, Mohannanda wanted me to play
Lord Caitanya for the festival in Lee Park, which was a big hippie
gathering place in Dallas. When Viujana Mahrja arrived, he
pulled the whole thing together, and we did that pastime where a
fisherman catches Lord Caitanya in a net. Viujana narrated the
play, and Mohannanda played Lord Caitanya. It was a fun thing.
Satarupa dev ds: Viujana and Mohannanda were good friends,
and they had done a lot of kirtan together in LA. They were both all
day kirtan people. So Viujana came up to do that festival and
organized a play. Even at that time he was just so charismatic. At the
festival people just flocked around him like the Pied Piper.
Afterwards, I heard that he use to be in Haight-Ashbury selling flutes
on street corners, wearing some kind of robes and really long hair.
That was just what he was like.
Bimala dev ds: My husband, Mandalesvara, and I were hippies
and we were on a quest, searching for God. We had just run a
spiritual gauntlet through hatha-yoga, LSD, pseudo-meditation, and
were currently into macrobiotics. We had hitchhiked to the temple
because we had heard about bhakti-yoga and the Lord Caitanya
Festival. We followed the procession behind this giant Lord Caitanya
figure with arms uplifted. Viujana Mahrja narrated the play at
the festival in the park, and the devotees enacted it. It was so
dramatic. He was just speaking extemporaneously, and it was
incredibly beautiful. We were completely amazed that he didnt have a
script. I kept wondering how he could have memorized the entire play,
because he spoke so eloquently. Then he led a kirtan, and that was it.
We were zapped completely! He definitely dominated the whole
performance with his charismatic voice. We moved into the Dallas
temple a few weeks after that.
Mandalesvara: Viujana Swami came in with his saffron garments,
carrying his saffron stick, and butterflies appeared to enter with him.
That made an impression on me. In his classes he made something

490
that was so far awayRdh-Ka worshipseem close. His love
for rla Prabhupda and Rdh-Ka came through, and it
influenced me greatly.
Raghuntha: At Dallas I met Viujana again. I had moved into the
temple, and we all went to the big festival which Mohannanda
arranged and organized. I wasnt shaved up and I was still wearing
my jeans. It was a mah-celebration, and I became so inspired that
Viujana personally shaved me up. Again I asked him, Please, can I
come with you now to Austin?
No, no. You should stay here in Dallas. I didnt want to go back
to Houston, because all my relatives were there and my mother had
just broken up with my father. The whole thing was so entangling for
me, so I was saying anywhere but Houston. I was hoping he would say
Austin, but no, Dallas. So I was still just a step away from Mahrja.
He wouldnt let me come any closer than that.
After the festival Viujana Mahrja remains in Dallas for a while
to help Mohannanda with the preaching. He writes Prabhupda,
informing him of the successful festival, where at least 2,000 people had
come to the park all day long. He also expresses his feelings of
separation.
When he returns to Austin, he takes Dina Bandu and Akuti with
him because he wants them to go on to Houston and help out
Prahladananda and the other devotees there. In this way, Mahrja is
acting like a GBC man to ensure that the Texas preaching mission will
be successful.
Austin April 1971
Not long after the Dallas festival more devotees show up in Austin to
be with Viujana Swami. One day, a little blue aerogram is delivered
from Bombay. Its a letter from rla Prabhupda! All the devotees love
to share their Prabhupda letters, and Viujana cant resist sharing this
one with the temple devotees even though its very personal.

491
Subhananda: In April I went down to Austin. I wasnt initiated then.
I had gone from St Louis to Dallas for the Lord Caitanya Festival
and saw Viujana there. He was an overwhelmingly charismatic,
powerful person, and I just decided I really must have his association.
So I talked to Bhagavan, who was my GBC, and told him I wanted to
go. There werent many devotees in St. Louis and they wanted me to
stay, but I wouldnt take no for an answer. So I got reluctant
permission to go and took a bus down.
The first day that I arrived there, Viujana Mahrja took me
aside in another room after the others were asleep. He had just
received a letter from Prabhupda, which he was very excited about. It
was like he was sharing his rapture. He wanted a devotee to tell about
this wonderful thing he had experienced. I remember feeling very
honored that he was confiding in me and treating me like a spiritual
friend. He read from a letter he had just gotten in reply to a letter he
had written lamenting the fact that he missed Prabhupda.
He had been in LA for a long time and had been sent to open
centers after that whole debacle in New Vndvana. I think he was
still feeling guilty about all that. Prabhupda was saying, I remember
in LA when you used to lead kirtan, Id feel myself transported to
Vaikuha. Those were almost his exact words. He was in bliss that
Prabhupda had said that about his chanting. He was crouched in the
corner of his room and he was reading this as if revealing something
very sacred and ecstatic.
Although Viujana has read this letter many times over already, he
still relishes reading it one more time in the still of the warm spring
evening, as Subhananda listens with rapt fascination.
My Dear Son, Viujana Mahrja,
I beg to acknowledge receipt of your letter dated 25th March,
1971, and have noted the contents. Because I have been very busy with
the movement which is going on here, I havent had time to reply your
letter until now. As soon as I remember that you are trying to fulfill
my desire of trying to open ten centers, it gives me renewed vigor and
life. Please do it nicely. I have got confidence in you because Ka has
given you special talent for chanting Hare Ka Mantra. When you
were chanting in LA temple in the evenings, or in the mornings, I

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

493
just arrived in Calcutta from Pakistan East.

Prabhupdas warmth and affection assuage Viujanas feelings,
which had been so hurt in the aftermath of New Vndvana. He finds
solace and satisfaction in Prabhupdas support of his service. He
chuckles at the irony of the Dallas festival, which seems tiny compared
to the number of people that rla Prabhupda is attracting.
East Pakistan April 1971
In 1947, when the British partitioned India into Hindustan and
Pakistan, half of Bengal and half of the Punjab became East and West
Pakistan, respectively, with 2,000 miles of India between them. The gulf
between the two distant, ethnically dissimilar wings of Pakistan became
unbridgeable when, in 1970, the countrys first-ever democratic elections
resulted in a resounding victory for the Bengalis of the eastern wing, and
for their leader, Sheik Mujibur Rahman. He proceeded to legislate much
greater autonomy for the two regions. The outgoing West Pakistani
military regime refused to countenance what it saw as the possible
breakup of Pakistan.
East Pakistan proclaims its independence as a sovereign nation,
Bangladesh, on March 26, 1971. Secretly, the West Pakistani army airlifts
in troops, killing thousands and laying the Bengali countryside waste. To
escape the violence, ten million refugees stream across the border into
India, placing an intolerable burden on West Bengals already meager
resources.
On April 30, the Indian newspapers report that four Hare Ka
missionaries were killed in Dhaka by Pakistani soldiers. rla
Prabhupda is filled with grief due to worry and apprehension over
Brahmnandas whereabouts. After the beginning of civil war in
Pakistan, Prabhupda had advised the brothers not to go there until the
disturbance was settled. Seeing the upheaval caused by the civil war,
Gargamuni Swami and Pusta Ka had left Dhaka and arrived in India
before the end of March. However, there is no word from Brahmnanda

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

495
The real milestone in mans quest for liberty, however, is the
expansion of Lord Caitanyas sakrtana movement all over the world.
On the order of rla Prabhupda, Gargamuni Swami and Brahmnanda
Swami had gone to Pakistan to preach the gospel of genuine
liberationfrom birth, death, old age and disease. Even with no
tangible results, their surrender to the order of Guru in the face of
ominous danger illustrates their courage and sincerity.
Of the seven new sannyss Prabhupda made last July in Los
Angeles, six are now in India. Only Viujana Swami remains in
America to disseminate Lord Caitanyas movement deep into the hearts
of Texans.
Austin May 1971
Dancey Street is located in East Austin, which is not such a good area
since it is harder to reach. After the devotees move in, the turnout of
people gradually dwindles Although the temple is in a middle class
neighborhood, being across the Interstate highway on the East side
behind the University, it is not very accessible for students, who all live
on the West side of the freeway. The new temple is a little two-bedroom
house on a corner lot, with a house next door and another house behind.
r Galim: People were coming but it wasnt a prime location. It was
better when we just went from house to house. I really felt that it was
more effective preaching. In Dallas, Mohannanda gave us an old
harmonium. It was in battered shape but Viujana fixed it up and
used it to deadly potency. He would gather fifty to a hundred people to
come and chant Hare Ka with him. The kirtans were intense.
Subhananda: I remember the way hed go to sleep. He would step into
his sleeping bag as if it were a pair of pants, and just in one quick
sweeping movement, lay down, say a few prayers, and go to sleep. In
the morning, when the alarm would ring, hed stand up
instantaneously. He was, at the very least, being the good ascetic and
not allowing himself moments of languishing in a half asleep state.

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

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

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

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

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

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

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

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

504
This is Texas, and it is still sweltering in the hot summer night. No
breezes are stirringthe windows are open but theres no air moving
and its even hotter in the kitchen because of the stove, yet Viujana
Swami is in there, dressed as a sannys, very conscientiously stirring the
sweet rice so that the devotees, who are all fast asleep, can have nice
cold sweet rice for breakfast. He is so serious because he is taking care of
the Vaiavas. He just wants them to be happy and have nice prasdam.
Ishan: Everything he cooked was so good nobody could resist it. He
put so much love into it. His Simply Wonderfuls were made with a
piece of fruit in the middle, and they were moist. The consistency of
those Simply Wonderfuls! You could go into ecstasy eating one. He
made malpura in vats of yogurt. You just cant imagine how good
everything was.
Hed take us out on sakrtana, but hed stay up to all hours of the
night cooking in the kitchen. So this man was working round the
clock, and while he cooked the Sunday Feast he had a devotee read
KA book to him because he really liked to hear. And hed say,
Yes. He just loved Ka consciousness so much. I remember little
sketches and little feelings that this man was a round-the-clock
devotee who wasnt locked into any kind of rigidity whatsoever. Here
was a person who was doing everything with no sense of a ripple, or
disturbance, in his heart.
He had one aspect to his demeanor that was motherly. It was
feminine. The man was obviously a beautiful masculine person, but
there was this warmth like he was the mother of all of us. How could a
person be so much like that? He had all the attributes. There was
nothing he couldnt do that any woman could do in terms of making
us all feel comfortable. So we always felt very much cared for. He was
never the boss. He was always the servant, taking care of us with a lot
of love, as if we all belonged to Ka and he understood that.
When you talked to him, he would give you his complete attention.
He would open his eyes and look at you, and you would think that
you were looking into the eyes of a four-year-old child. Because the
innocence of his countenance was so profound, there was no question
that he was always dealing with everybody as an equal, without a

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

506
living in one small place, Americans with diverse backgrounds and
totally diverse attributes psychologically, you would think that it
would be difficult. But everything was impeccable, everything was
clean, everything was harmonious, and everybody was happy. Thats
the way I remember it.
Dwijahari was a crusty guy, but around Viujana, Dwijahari was
a pussycat, Dwijahari would be sweet. Hed still have a little bit of a
rough and tough edge, but he became so nice and lovable. Around
Viujana everybody became really lovable. So by his quiet presence,
in his unostentatious way, the whole atmosphere became different.
We had enough trust in this person to plug into him in such a natural
way and pick up on the atmosphere that he was generating, that we all
became very harmonious and happy, like a family. He did all this very
quietly and everything was natural. He was the meeting point for all
of us. I would say that he was a saint in our concept of a saintly
person.
Fourteenth Wave The Marriage Trust
Husband and wife engaging in the service of the Lord is real marriage,
and man and woman combined without service to Ka is animal life.
Letter to Ka dasa, December 18, 1970
Berkeley March, 1971
Honoring the appearance day of Lord Caitanya is now an annual
festival in Berkeley, attracting devotees from all over California. Not
quite as big as Rathyatra, it is, nevertheless, equally blissful. Jaynanda
Prabhu, as always, takes responsibility to ensure the festival will be a big
success.
Madhudvia had started the Lord Caitanya festival in Berkeley in
1970 before he left to take sannysa. Berkeley temple was going through

507
an identity crisis at the time because San Francisco had the big Ratha-
ytr festival, and they wanted to do something special as well. So the
idea was born to have a parade through the streets of Berkeley and a
festival in the park to celebrate Gaura Purnima. Lochan dsa fashioned
a large statue of Lord Caitanya, and everyone wanted to take Him out to
the park to celebrate His appearance day.
Bhakta dsa: I first heard of Jaynanda Prabhu within a few days
of moving into the Laguna Beach temple. Jaynanda was some sort of
a legend, a very saintly person who was in San Francisco. I had some
idea what a saintly person wassomeone small and thin of stature,
who was very erudite, very clean, scholarly, and a good speaker.
When the San Diego temple went up en masse for the Lord
Caitanya festival, we slept in the rental garage space on Valencia
Street. After magala-rati they asked for volunteers to go clean the
park and help prepare for the festival. I had no idea who Jaynanda
was until I found myself riding in the front seat of an old pick-up
truck, while he drove, with about five or six brahmacrs in the back.
He was dressed in old overalls that were covered with grease and
grime. He had huge hands, the size of American footballs, and his
finger nails had grease under them. He had a clean-shaven head and
a cap to keep his head warm in the early morning cold. As we were
riding over the Bay Bridge, he spoke with me and made me feel at
once that he was an old friend and a member of the family. I felt
completely and totally at ease with him.
Our service that morning was to clean the dog stool off the grass.
There was dog stool everywhere. First we were cleaning the dog stool,
then hanging flags and banners in the park, and arranging the tables
for serving the prasdam. Jaynanda took a liking to me because I
didnt mind any service. I liked being with him. He was a down-to-
earth, practical person.
Mahabuddhi: When I first came to Berkeley I was with Bhakta
dsa. Jaynanda was stuffing trash bags and greeted us. The Sunday
feast was over and he was cleaning up. He asked me, "Who are you?"
"I'm Bhakta Randy from San Diego. We're looking for the temple

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

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

510
rules and regs, but hed get the job done in Kas service. I learned
how to relax because of him and how to be happy as a devotee. He was
like my big brother. Everyone was always pleased to engage in service
around him. He couldnt offend you.
He was a big eater and encouraged us to eat the same. He used to
like rich food. One time we had sour cream with salted roasted
cashews mixed in, and wed eat it with bananas, dates, and cherries.
That was a Jaynanda special. We had to lie down for a while after
that.
In the spring of 1971, the San Francisco temple president,
Chitsukhananda, receives Prabhupdas blessings to leave for Mexico to
start a center in Latin America. Chitsukhananda has been temple
president since Madhudvias departure, and it was largely due to his
efforts that the temple was relocated from the small storefront on
Frederick Street to the much larger facility on 455 Valencia Street in
the infamous Mission district. Due to the rough neighborhood, however,
it is always necessary to have devotees on all-night guard duty.
Prabhupda selects Keava, from Los Angeles, to be the new temple
president. When Keava originally joined the La Cienega temple,
Jaynanda was the senior devotee, so now Keava feels a little self-
conscious, thinking that Jaynanda should be in charge. But Jaynanda
doesnt want to accept the status of a leader. Being devoid of ambition,
his mood is simply dsa-anudsa.
Prabhupda wants you to be temple president. Youll do great. Ill
help you. Im here for you, and Ill do whatever service you need to have
done. Placing an arm around Keava, he puts him at ease and
encourages him by pledging his full support. He is very enthusiastic to
serve because he understands that his constitutional position is a
servant. If he is not serving, than he feels that hes not in his natural
position, therefore, he prefers to take the subordinate stance and give
someone else the prominent position. Though he is never reluctant to
take responsibility, he is not comfortable dominating devotees, nor does
he like to be the center of attention. He just prefers promoting others
ahead of himself.

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

512
the suggestions, nobody disagrees.
After finishing his halava, Jaynanda tells the devotees in the back,
That halava was great. Maybe we should have just one more Simply
Wonderful. Keava immediately gives the order for everyone to take
one more Simply each, and send several up front for the driver.
Boy, this prasdam is the best Ive ever had, says Jaynanda. And
that halava was so good, too. Lets have a little more. What do you think,
Keava?
Yeah, Prabhu, youre definitely right about that. Keava turns again
and requests the devotees in the back, Pass out a little more of that
halava to everybody. Enjoying the delicious prasdam, the devotees
happily drive to the program.
Dnavr is also enjoying the mood of the devotees, but a little anxiety
creeps up on him. He wants to make sure that there is still enough
prasdam for the program. He leans over to have a look in the pots. To
his amazement, there is nothing leftnot a grain of halava, not a single
Simply Wonderful. The pots are completely empty.
Dnavr is plunged into anxiety, Oh my God, were so sinful. Were
so fallen. Weve eaten all the prasdam that was meant for distribution
at the jail.
Just then they reach the prison. As they pull the van up, they are
stopped by the guard. Jaynanda rolls down the window, and the guard
sticks his head into the van. He looks sternly at the devotees and says,
So you know the rules. You guys dont have any food with you? You
know youre not allowed to bring any food inside. Jaynanda has a big
grin on his face, as Keava assures the guard they have not brought any
food.


The forthcoming Ratha-ytr will be Keavas first major
responsibility. Each year the festival has expanded, and he wants to
carry on the tradition and make this the biggest Ratha-ytr ever. He
writes Prabhupda for instructions on how to make Ratha-ytr bigger

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

514
airs. That was one of the first things that I noticed about Jaynanda
Prabhu. He would speak so childlike. Its sometimes called innocence,
and its a sign of purity.
He had a very good grasp of the philosophy; he read the books and
he knew the books. When he spoke the philosophy, he spoke it in very
knowledgeable terminology. Yet he didnt come off as an intellectual.
Jaynanda embodied humility in every sensenever calling attention
to himself. To me that was the most clearly pronounced thing about
him. There was no agitation in his demeanor. Generally, people want
to be noticed or recognized, but in Jaynanda that wasnt there.
There was no lust in Jaynanda. Certainly, he didnt give any
sense of desire for things in the material world. He was always very
engaging in conversation, very friendly, but at the same time he never
spoke about himself. He never discussed his personal needs. His
chanting was very intense, very concentrated. Just by reading the
qualities of a devotee, youre reading about Jaynanda.
June, 1971
Once again, the Ratha-ytr mood has overtaken the devotees of
New Jagannath Puri under Keavas new leadership. Ratha-ytr is
always a big event in San Francisco, and Jaynanda is always the main
man. Hes the one who gets all the permits, figures out everything that
has to be done, and then organizes it. He does all that plus assemble the
carts with his crew. Instead of being an administrator, Jaynanda prefers
being everybodys big brother.
This year the temple has enough money to put on a spectacular
Ratha-ytr because Jaynanda has been making friends within the
Indian community. Mujibhai Patel and Aravind Desai are the leaders of
the Indian community, and they help raise a lot of money. They have
been close with Jaynanda long before Keava arrived.
Last year was such an embarrassment when the wheels of Balaramas
chariot collapsed at the start of the parade, that now Jayananada lives at
the cart site to oversee every aspect of construction. Every day, he rises
early and goes through his own morning program, deeply meditating on

515
rla Prabhupda.
Yogesh Chandra: I went over to a vacant corner lot on Stanyon
Street at about four oclock one morning because I was fired up. It
was a typical foggy San Francisco morning. I had heard so much
about Jaynanda at the temple. Its like a photo in my mind, coming
to the cart and seeing Jaynanda in a hooded, grey sweatshirt with
some paint on it. He was sitting on the cart with his eyes closed,
singing very intensely to a little picture of rla Prabhupda,
sasra-dvnala-lha-loka...
He was all alone and so into his prayer that he didnt notice me. I
didnt say anything till he finished. When he was done I came
forward, and he said, Oh, youre John! I heard about you. Everybody
is saying that youre so sincere and youre thinking about joining the
temple. He knew my name already and I had never met him. He was
really warm and totally focused on me. I didnt stay around long
because he had to chant his rounds and work on the carts, but by his
tone of voice and by his demeanor I could see that he was intensely
devoted. I was stunned by the devotion he was showing on this cold
windy morning!
Jmbavn: I was in the Merchant Marine, and when I came to the
temple I had just gotten off a merchant ship. My brother, Yogesh
Chandra, told me to meet Jaynanda, a very far-out and advanced
devotee that I would like. I met him over at the cart site and was
immediately impressed. He took me under his wing and gave me a lot
of encouragement. He loaded me up on prasdam, because that was
his program. Jaynanda knew that prasdam was the most powerful
and most practical preaching tool. Many people couldnt understand
the philosophy. Even if they were willing to hear, they couldnt
understand it. But by taking prasdam they could become purified.
Thats what he did to me. He told me to eat more.
I said, Jaynanda, I cant eat another thing.
Oh well, thats good then. Thats good. But you should eat this
anyway.

516
No, I cant.
No, no you should eat this. And I would eat it. He was always
loading me up with prasdam.
For the few weeks before the festival, Jmbavn has the good fortune
to associate with Jaynanda every day. Jaynanda takes him along in his
pickup truck when he goes out on errands, and he always brings
prasdam along for the new recruit. In fact, he always carries prasdam
with him wherever he goes.
As they drive around San Francisco looking to scrounge up things for
the carts, Jmbavn is always babbling about his merchant marine
experiences. Jaynanda simply listens without saying anything, although
he is very attentive.
Jmbavn: Finally, he looked over at me and said quietly, Actually,
you know, a devotee is silent. Boy, I shut my mouth real quick and
didnt say another word. I felt like the biggest fool, like a complete
worm, and I thought, Wow, this is it. A devotee is silent. Boy, did he
shut me up.
All of a sudden, after about a minute, he said, But that doesnt
mean that a devotee doesnt speak. A devotee is always speaking about
Ka and His devotees. He just doesnt speak nonsense.
Then I felt even more like a worm. I remember completely picking
up on that, so he got his point across real good. He told me that a lion
doesnt know his own strength. He could tell that I felt some
weakness, but he was saying, Actually youre a lot stronger than you
realize.
When we drove around, Jaynanda was constantly chanting, or
singing. He would make up all kinds of little tunes, even like Mary
had a Little Lamb, and he would sing Hare Ka to these little
tunes. We drove across the Bay Bridge to the Berkeley temple one day,
and he was singing out loud. It was so transcendental it seemed like it
took half an hour to get across the bridge. It was one of the most
transcendental experiences I have ever experienced in the
movementriding across the Bay Bridge with Jaynanda singing. I
was just along for the ride and the association.

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

518
practically speaking, had no family. You could see on his face he was
surprised to see Jaynanda, but at the same time so glad to see him.
Jaynanda gave him the prasdam, and of course there was no
question, Jaynanda could use the tow truck.
Jaynanda was a dynamic cook. He had a little cook stove and he
would make these sabji preparationsright at the Ratha sitethat
would just melt in your mouth. You would think, how can he cook?
But his cooking was done with bhakti. Although there was
cauliflower, potatoes, and ghee, there was so much bhakti. When I
first joined, Govinda ds was cooking for Prabhupda, and
Prabhupda also cooked. Jaynandas cooking was like that. It was
such nectar. Sometimes Jaynanda would make these big buckets of
nectar drink with strawberries, bananas, and buttermilk.
Late at night we would go up to the kitchen, get some white flour
and mix it with water in a five gallon bucket to make a paste. Then
wed grab two other devotees and go out in our old, beat-up Econoline
van. Jaynanda would drive while we were in the back of the van
putting paste on posters. He would stop at various sites, and wed put
up these big blocks of posters for Ratha-ytr. Wed usually get back
at midnight, but it never mattered how late we got backJaynanda
was always up early.
As devotees begin to show up at the temple before Ratha-ytr,
Jaynanda is so busy that many of them dont even see him. He is usually
out getting equipment and parts for building the carts, or in the garage
fixing a sakrtana vehicle.
With devotees arriving from all over America, the temple is quickly
overcrowded, so most of the devotees stay down the street in a hotel
which Keava has arranged. Jaynanda immediately engages everyone in
some essential service. He always has something that needs to be done,
and he knows the art of engaging everybody in Kas service. Just as
Anantadeva is supporting everything for Ka, similarly Jaynanda is
supporting all the activities in the temple, especially Ratha-ytr.
Although he is behind the scenes, everything goes on nicely because of
his presence.

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

520
well he cleaned up after he cooked. Being the pjr, I was very aware
of cleanliness issues. He not only cleaned up after his own mess, he
cleaned up the mess in the sink and he cleaned the floor. He did much
more than what was expected of him. It brought to mind that a
brhmaa always leaves a place cleaner than when he first came. He
exemplified brahminical behavior always. He was another saint in
our movement. He was a lot like Viujana, in a lot of ways.
Los Angeles June 25, 1971
Hundreds of devotees have come to New Dwaraka to get some extra
association before going up to San Francisco for Ratha-ytr. As they
chant their japa up and down the sidewalk in front of the saffron pink
temple, the hot news is that Prabhupda is coming to Ratha-ytr direct
from Moscow, where he has been preaching to a Professor Kotovsky,
head of the USSR Academy of Sciences.
Meanwhile, Viujana and his Austin devotees have driven all night
across the Mohave desert to avoid the blazing heat. Just after dawn, they
exit the Santa Monica Freeway at the Robertson off-ramp. After turning
onto Venice Boulevard, Mahrja tells Dwijahari to pull over to the curb
and stop. Before leaving Austin, Viujana had Sakaraa make a flag
of Hanuman, using the painting of Jmbavn in the KA book as a
model. On the morning of their departure for the West Coast,
Viujana Mahrja had ceremoniously mounted the flag of Hanuman
on the Land Rover in the mood of Arjunas chariot. Now again,
Mahrja has r Galim and Subhananda raise the Hanuman flag at the
rear of the Land Rover for their dramatic entrance into New Dwaraka,
ISKCONs world headquarters.
As Dwijahari makes a right turn onto Watseka Avenue, the Austin
bhaktas are astounded to see devotees everywhere. Everybody on the
street is wearing a dhoti or a sari. As Dwijahari drives slowly past the
temple looking for a place to park, every devotee turns his head to look
at the Hanuman banner flapping in the breeze. Viujana Mahrja
smiles broadly from inside the Land Rover, meeting everyones gaze
with, Haribol.

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

522
San Francisco June 26, 1971
Devotees are overjoyed to hear that Prabhupda will soon be arriving.
When Jaynanda hears the news over at the cart site, he immediately
picks up a mdaga and starts a kirtan. He is so thrilled to hear that
Prabhupda is coming.
Final arrangements are still being made as everyone anticipates
Prabhupdas arrival at the airport. Devotees stay up all night cutting
vegetables, but no one complains because Jaynanda has been up all
night for days. Whenever he returns to the temple, he brings large
donations of fruit and vegetables from his friends at the produce market.
He has such a good relationship with them, that they offer him produce
for free. Well, look, this stuff here, by the end of the day it wont really
be saleable, you might as well take it. Well just throw this in for you.
As soon as he gets the time, Jaynanda will cook up a special
preparation to bring back to the produce vendors in reciprocation for
their service to Lord Jagannath. In this way, San Francisco temple is able
to put on the Ratha-ytr festival almost wholly from donations.
Trai dsa: We were all sleeping on the floor in the corridor by the
front entrance of the temple. I remember Jaynanda coming in about
midnight, lying down on the floor and about three hours later just
jumping up. I was so tired that just the thought of waking up was a
struggle. He was incredibly strong, always enthusiastic, never on the
mental platform. I was always on the mental platform, what should I
do, how to do it? He was always enthusiastic to do any service without
any hesitation with no false ego at all.
Karandhara: Each year the festival grew, the effort got larger, the
expenditure was greater, the crowds were larger, and Jaynandas role
expanded also.
I was coming up from LA as a guest and I didnt have much to do,
but from my previous association with Jaynanda, I was attracted to
doing some service with him. It didnt matter to me what it was
running down to Banana King Louies trying to get some bananas

523
donated, or going down to the docks to try to find some ropethese
were the kind of practical things that Jaynanda would do. He would
get animated by the opportunity to do some small but very necessary
service. And he organized himself so that he would have things like
this to do constantly, from the moment he got up in the morning till
he finally took rest at night. He was fully engaged.
Saturday, the day before the festival, we had been out all day running
around. There were so many emergencieslast minute detailsthe
whole day went by like that. It wasnt till late at night, about
midnight, when we finally got back to the temple. Of course,
everybody had to be up very early in the morning. The temple was
packed; devotees had come in from all over the place for the festival
and there were bodies wall-to-wall taking rest. We tiptoed around
bodies until, finally, Jaynanda found a little space in this tiny room
somewhere upstairs.
I unrolled my sleeping bag and laid down to go to sleep. Jaynanda
laid down his bag but then immediately got up and started to go out
the door. I said to myself, there goes Jaynanda; hes got some other
errand.
So I asked him, Jaynanda, where are you going?
He goes, Well, Ill be back in just a minute.
But where are you going? Youve got to take some rest.
I havent finished my rounds, he said in his diminutive, shy way,
and he was kind of reluctant to even talk about it.
Look, Jaynanda, I said, forget about your rounds. Time and
place. Youve got to get some rest. So your rounds can keep.
And he said in kind of an apologetic way, like he was sorry that he
couldnt comply and that he was inconveniencing me by keeping me
awake over the issue, Well, Ive always finished my rounds. I think I
should finish. Itll only take a few minutes.
As more devotees descend on 455 Valencia Street, the excitement
intensifies. Simply associating with all the glorious Vaiavas who have
dedicated their lives to propagating the Holy Name of the Lord is ecstasy
enoughwhat to speak of pulling Lord Jagannaths chariot through
Golden Gate Park, blissfully chanting and dancing before rla

524
Prabhupda. To the new devotees, the senior Vaiavas appear like
demigods descended from the heavenly planets.
When it comes to sakrtana, Viujana Mahrja is like a general
planning the strategy. He has Keava assign a kirtan group from every
temple to chant in a different sector of the city. For the grand finale,
every kirtan party will converge in Union Square for a mah-sakrtana
extravaganza. As usual, he is the golden boy of the festival, charming
everyone.
hkur Haridsa: I was only in the movement for six months, and I
kept hearing stories about Viujana Mahrja. You didnt meet him,
you just heard stories about this devotee. I was temple commander at
Valencia Street when I met him at Ratha-ytr. Everybody said he
was coming, so I looked out from the second floor of the brahmacr
ashram, and out of this jeep he steps. He had a turban on and he was
dressed in his sannysa robes. He came into the temple, and he was
absolutely majestic.
Riktananda: I hadnt seen Viujana for a year. We had come up
from LA to the Valencia Street temple. I remember seeing Viujana,
and I ran over to him. He was already preaching to a lot of people
when I came up. He reached out and touched me, and said, Haribol.
He was so affectionate.
Pra-vallabha: I just knew Viujana Mahrja as a traveling
sannys, the first Id ever seen. He was an interesting character who
had come back into my life again. There was a lot of awe and respect.
This was very much from a distance. By then Viujana was such a
powerful person, but his realm of influence with new devotees was
very realistic. He seemed more like a fatherly figure than he did a
godbrother. Mundane reality didnt affect him much. He was bigger
than life.
I remember his kirtans. He was special, so special. Of course,
Prabhupda recognized his very unique nature, by giving him the
chance to lead the sakrtana party, and by giving him a role that to
us seemed bigger than life. Prabhupda gave him the confidence to do

525
things that he wanted to do as well. His classes were full of the nectar,
Come to Ka consciousness, come take prasdam, come and
worship Ka. See Rdh and Ka, the transcendental couple.
This is the spiritual world! It was always the positive side.
Raghuntha: We went to Ratha-ytr with Mohannanda and met
Viujana Mahrja there. Mohannanda would tell stories about
Viujana in the old days, how he would go out on street sakrtana
everyday for ten hours a day. He would beat on the mdaga until his
hands were bloody and there were tears rolling down his chest, and
still he would go on and on. He was like a legend. It seemed
inconceivable that someone could do that, but he would do it every
day.
r Kanta: The first time I heard Viujana chant I had come home
very late from book distribution and he was in the temple chanting. I
thought, my God, Prabhupda has come! I hadnt heard Viujana in
person, but the voice was so sweet and transcendental it had that
Prabhupda-like devotion.
Ratha-ytr Day June 27, 1971
Devotees from all over the country have arrived to celebrate the
Fifth Annual Ratha-ytr in America. There are many more devotees
than last year, so everything is bigger and more enthusiastic. Prabhupda
has been away from America almost a full year, yet his ISKCON society
has grown by leaps and bounds during that time. Many new devotees are
coming to see their spiritual master for the very first time. Chanting an
uproarious kirtan led by Viujana Swami, hundreds of devotees greet
rla Prabhupda at San Francisco International.
Raghuntha: People at the airport were dumbfounded at the intensity
of the kirtan. As Prabhupda came down the corridor after
deplaning, the first person he saw was Viujana Swami. When
Viujana saw Prabhupda, tears began rolling down his eyes.

526
Prabhupda immediately walked over to Viujana and gave him the
most joyful hug. His face just lit up when he saw Viujana.
This year everything is running smoothly, and the Ratha-ytr begins
at noon as advertised. The festival has become an established event, so
thousands of people are already at the entrance to Golden Gate Park to
begin the procession. The parade to the beach last year was too long, and
it was always windy at the beach, making everyone feel cold, so this year
the festival site is set up at Lindley Meadows.
The Austin devotees are amazed to see how much love and
veneration everyone has for Viujana Swami. They had no idea how
exalted he was in the eyes of the other devotees. He was simply their
very special friend. Now, they are constantly being reminded how lucky
they are to be with Viujana Mahrja.
r Galim: I had expected after I met Viujana that all devotees
would be like him, but when I went to Ratha-ytr I found out that
wasnt so. I felt very fortunate to have his association. The first time I
saw him play the drum was in San Francisco. Rathyatra was
wonderful. Viujana Mahrja was the center of the kirtan, and all
the devotees were rallying around him. The kirtans were addictive. It
was indescribable. Ive never experienced anyone who could lead
kirtan like that; your heart would just melt.
Ciranjiva: There was no mdaga for Viujana Mahrja. The first
mdaga they could find was this horribly beat-up old mdaga that
had almost no gob left on it. They handed it up to him and he played
it very happily, leading the kirtan in front of rla Prabhupda on
Subhadras cart. Later, I tried to offer him a good mdaga, but he
was satisfied with what he was playinghe wasnt stopping.
Pra-vallabha: I was assigned to steer Subhadras cart with
Jaynanda. Keava was also there because it was Prabhupdas cart
and Viujanas kirtan was in front of that cart. There were huge
crowds. This year they put so much into it, far beyond the year before.
They distributed tons of prasdam. Oh, it was wonderful. Viujana

527
also led kirtan on the stage. It was really a special time.
Raghuntha: It was beyond comprehension to see and hear
Viujana singing with such fervor and devotion that everyone
swoons in ecstasy. His kirtans were so surcharged with loving
emotion. This guy was incredible. When he sang, walls, stones, would
melt; it was so powerful. I heard from Mohannanda that it was
almost like legend to see a Ratha-ytr with Viujana.
After the parade, more than 10,000 people enjoy prasdam, sitting on
the grass in the warm midday sun at the Meadows. Prabhupda had
wanted the festival to be huge, and a lot of LA devotees have helped,
making it a spectacular celebration. Following Prabhupdas address, the
chief guest, the Mayor of San Francisco, speaks highly about the
movement, impressed with its basic ideals and principles.
r Galim: Prabhupda gave a lecture that day on the verse from
Bhagavad-gtraso ham apsu kaunteya... He was saying how to see
Ka as the taste of water. That was the first time I had seen
Prabhupda, and it was truly a wonderful occasion. I accepted him
into my heart the first time I saw him.
Later that evening, a meeting is held in Berkeley for all the temple
leaders who are in town for Ratha-ytr. Thirty devotees attend,
including rla Prabhupda. Prabhupda asks his sannys disciple, So
Viujana Mahrja, how many temples you have opened? Viujana
had been given an instruction to open ten temples as a purification for
the offense he was involved in at New Vndvana, when he said that
Prabhupda was God. He had opened Houston first, and then Austin.
Only two, rla Prabhupda, Viujana whispers in a very humble
voice, sounding as if he was crawling out from under a table. He had
opened two temples in six months, yet he feels as if he hasnt done
enough.
You have to open another eight, Prabhupda replies.

Meanwhile back at Valencia Street, Jaynanda is busy with his crew

528
cleaning everything up and getting the temple back to normal.
Jagat Guru: Jaynanda was organizing the kitchen clean-up in the
temple. He got me into it when he mentioned that there would be
prasdam for the big clean-up crew. One by one, everyone in the
kitchen disappeared as they finished. I was working on a big stove and
was the last one to go. When I left the kitchen, there was nobody
around, so I thought, Oh, no prasdam. I started down the hallway,
and as I passed a window I heard voices. That window went straight
out onto the roof. I looked out the window, and there was Jaynanda
with a big pot of hot halava. All the kitchen clean-up devotees were
out there taking prasdam. Some were already lying on their backs.
Immediately, I went out the window to get my promised prasdam.
Los Angeles July, 1971
When Prabhupda returns to LA after Rathyatra, almost everyone
follows, like a hive following the queen bee. This is a joyful time for rla
Prabhupda. The last time he was in LA one year ago, he had left for
India under intense circumstances, caused by the disturbance of the
conspiracy issue. But now everything has turned out for the best, by the
mercy of Ka, and ISKCON has grown stronger than before.
His four sannyss are preaching more powerfully than ever, and
many more sannyss have been made since then. The loving
reciprocation between the spiritual master and the disciple is the
component that makes spiritual life successful, and everyone is
experiencing the bliss of devotional service under the guidance of His
Divine Grace. Prabhupda is satisfied that the movements growth is
pleasing to his Guru Mahrja, rla Bhaktisiddhnta Sarasvat hkur.
Viujana meets with His Divine Grace and arranges a darshan to
introduce the Austin bhaktas to their spiritual master. Prabhupda just
beams with delight, seeing the new men. While introducing Dwijahari,
Viujana explains, Oh, he has this great vehicle that can go anywhere.
Its called a Land Rover, rla Prabhupda, and we use it in Austin for all
of our sakrtana.

529
Hearing about the Land Rover, Prabhupda quips, Every sannys
should have this, because it could go anywhere and sannyss should go
everywhere and preach.

All week long Viujana Swami is back in town. He takes a
sakrtana party out every morning to downtown LA and has everyone
jumping up and down blissfully for hours in front of Bullocks. After
evening rati he takes everybody out again to Westwood for more
chanting, and then everybody runs over to Hollywood where Hair is
still playing, to chant until ten oclock and finally return home to New
Dwaraka, tired but exhilarated.
Viujana renews his friendship with the devotees from his
brahmacr days. Stoka Ka invites him over for dinner at his
apartment, and Sahadev cooks up a big feast for him. As the older
devotees are lavish in their praise, all the new Vaiavas are also taken
with Mahrja.
Gopavrindapal: I was a brand new bhakta, and I remember one
devotee lady, Prsni, was introducing me to things as we worked in the
kitchen. There is this one devotee who Prabhupda has claimed has
the perfect voice for glorification of Ka. As best she could, she
was quoting a letter that Prabhupda wrote. That was the first time I
heard about him.
Everyone was buzzing, Viujana Mahrja is here. It didnt
mean much to me because I didnt really know what that meant,
except that everyone was enlivened enough for it to be something
significant. Somebody took me upstairs to the brahmacr ashram,
and he was standing at a mirror putting on his tilak. Right next to the
mirror, the ikakam was written in calligraphy. When he turned
around, he stopped and smiled. I was trying to be cool because I was
new. My attempt was to show that I had some substance also.
I said, Hey, whats the stick? He had a daa.
He put his hand on my shoulder and looked around, as if to see if
someone else was going to hear, and whispered, To keep the women
away!

530
Everybody burst out laughing, including me. He said it jokingly,
under his breath, almost mimickingly. Then he looked at me as if
wondering if that met my approval. Everybody was laughing, so I said,
Okay, that makes sense.
Then we all walked downstairs for sandhya-rati. He led that
rati with harmonium. His singing voice was phenomenal, and his
devotion came through it. I remember being really impressed, and all
the devotees were super enthusiastic. That was a high point in my
initial period in LA temple.
He also went on sakrtana with us to Hollywood Boulevard on
the weekend. I remember that being really exuberant. It was one of
those big whirling dervish type kirtans, and we were knocking non-
devotees off the sidewalk like they were bowling pins, and at the same
time demanding that they chant the Holy Name. He was leading the
kirtan but he wasnt as crazy and wild as some of the rest of us. There
was some to do about his being in LA because everyone remembered
him so fondly.
July 3, 1971
July 3, 1971, is initiation day. Forty devotees accept their beads from
rla Prabhupdas hand, vowing to serve Ka and practice bhakti-
yoga for a lifetime. Among them are the Texas devotees that Viujana
has attracted.
Viujana recommends Subhananda and rnath for first and second
initiation together. Prabhupda calls them into his room first, to see
whether these new recruits are qualified for double initiation. After
speaking with them, he is satisfied.
Raghuntha: When Prabhupda gave me the name Raghuntha,
Viujana Mahrja embraced me and said, Thats a wonderful
name. Youre so fortunate to have such a wonderful name. At the
initiation he was also leading kirtan. His kirtans were continually
blissful and perfectly executed. He was always dancing, always in the
highest love, and crying continually to sing the Lords Holy Name. He

531
was content with nothing else. He only had the Lords Holy Name
and a cloth to wear around his body.
I spent a lot of time with Viujana then. He was in his usual
blissful mood, just rolling off different nectar pastimes of Ka. He
was always saying how wonderful Prabhupda was that he had come
to teach these things to us. Everything he did was Prabhupdas credit,
My spiritual master did this. My spiritual master said that.
Jagat Guru: Viujana Mahrja did the fire sacrifice for rla
Prabhupda. That was a grand experience for everyone in the
presence of Prabhupda. Every devotee on the West Coast, practically
all the way from Vancouver, was there. It was a huge assembly with a
big fire yaja. Everything done in LA was done to the top. The world
standard came out from LA. Viujana had his team from Texas. Of
course, everyone was looking at rla Prabhupda, but I was also
looking at Viujana Swami. He was the first Swami I ever saw.
From that point on, I hankered to get his association.
During this period the famous Paramount studio kirtans (The
Vishnujana kirtan with Prabhupada playing mrdanga is on the CD:
ISKCON ClassicsVishnujana Swami Kirtans) are recorded.
Prabhupda had written Viujana Mahrja, When I return to LA, I
may call you back just to hear your chanting of Hare Ka mantra, and
at the studio rla Prabhupda picks up the mdaga in order to
accompany his disciple and pushes Viujana Swami forward to lead the
kirtan.
Sacidev: I was at Paramount studios when Viujana recorded with
Prabhupda. I was playing kartls and singing. I remember it was a
long process. Now he had sannysa. It was different. Especially for
the women, we had to be very aloof, and he had to be stand-offish. He
was like a brother before. We didnt have any concept of its not
okay, it was just very pure. After he took sannysa, I saw a little
personality change in Viujana in his dealings with women. It had to
be there. The etiquette was there.

532
abhadeva: I went to a recording studio when Prabhupda and
Viujana were there. From that very first time in LA and all the way
through, whenever I saw His Divine Grace and Viujana together, I
liked to watch the interchange between the two. Viujana would
speak very humbly to Prabhupda and Prabhupda always beamed
when he spoke to him. The relationship between those two was
fascinating to watch. I felt more fortunate being able to watch it than
to even be there.
New York July, 1971
When the Texas devotees arrive back in Austin, they are so inspired
from their trip that it appears like they have just returned from heaven.
They go out for sakrtana every day and are totally into it. By contrast,
the devotees that stayed back feel out of it. Neither Murti dsa nor di
Deva are ready to commit to moving into the temple. Murti has his
professional career as an academic, with tenure coming up, and hes
concerned about losing that. But they are both lamenting that they
didnt go to California to meet rla Prabhupda, whom theyve heard so
much about from Viujana Swami. Seeing their predicament, Mahrja
suggests that they take the opportunity to see rla Prabhupda in New
York before he leaves for Europe.
di Deva: So we both got a vacation and left. Murti dsa shaved his
head first. He went down to a fabric shop and bought some yellow
cloth, so he had his gig together. I chickened out and didnt shave my
head. I got a burr haircut. We jumped on a Greyhound bus in our
dhotis, and people thought we were nuts.
The two friends arrive at Brooklyn temple to find a huge commotion
with hundreds of devotees everywhere. The whole spectacle is very
exciting, and they become inspired by everybodys enthusiasm. Every
day of the week theres an initiation yaja, as devotees from all over the
East Coast have been waiting to be accepted as Prabhupdas disciples.
Bhavnanda, the temple president, takes advantage of the influx of
devotees to have twenty-four hour kirtan at Times Square. The kirtan

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

534
Prabhupda, sometimes it gets very hot.
Oh, it is getting very hot? That means you are getting ready to go
to India.
We are?
Yes.
When he saw he was going too far-out for us, he asked, How is
my son, Viujana Swami? and he smiled. He had lots of teeth, and
he smiled a big broad smile. We just got blown away by his smilehe
just glowed.
There was silence for a minute, and then I said, Oh, hes doing
fine, rla Prabhupda. Hes recruiting all kinds of new people, and
hes going everywhere chanting. Hes in San Antonio right now.
Then he said, My Viujana Mahrja can get the whole world
to chant Hare Ka. Thats his quote. Oh, he loved him!
Austin August, 1971
It was five years ago that rla Prabhupda incorporated ISKCON,
and there are now fifty-four centers around the world. Prabhupda
always wanted 108 centers and he is already half-way there. The
preaching is going really well and more people are coming to the temple
programs than ever before.
Dwijahari has become the Spiritual Sky salesman in Texas and has
accounts with all the headshops and import stores around Austin. The
revenue supports the whole temple, leaving the rest of the devotees free
to preach. Every morning they go out on the campus, lay down a blanket
to sit on, and chant Hare Ka. They also sell BTGs and invite people
back to the temple. At noon they return for the mid-day rati, another
class, and lunch prasdam. After lunch they go back out for the
afternoon.
The evening program is for the public, and people come every day.
With constant classes, going out twice a day for chanting, and plenty of
prasdam, its an ideal life and excellent training for the new men.
After meeting Prabhupda, Murti dsa is seriously considering to

535
surrender everything and join the movement. During summer break,
Murti is giving classes in the Art Department, shaved up in a dhoti, and
causing a big revolution. Being a householder, he lives in a small house
with his wife and eight-year-old son. Due to the influence of Viujana
Swami, the whole family has become Ka conscious.
Jagadananda Pandit: To me, Viujana Swami was like a superman,
or like Lord Caitanya. It was the way he would move people. He was
the person who got my parents to join the Hare Ka movement. I
remember when I was eight, he was asking me if I wanted to get
initiated, but I knew I wasnt ready then.
During that time he was attracting people to Prabhupdas
movement. He kept it simple and they liked that. He had a
charismatic personality that would pull you in and just make you
want to be a Hare Ka. Youd want to drop whatever you were
doing. My father was a brilliant architect and sculptor, and he was so
moved that he was teaching at the University of Texas in a dhoti and
shaved head.
di Deva is also on the verge of shaving up. But he wants to spend a
few nights at the temple firstjust to test the watersbefore giving up
his apartment, and his job.
di Deva: It was fun. There was a large room adjacent to the kitchen
with a formica floor, and everybody rolled their bedrolls out and slept
there. Viujana was like the daddy. People would reminisce about
their experiences in Ka consciousness, Oh you know, one night
there was a storm outside and we woke up at 2:00 AM, and
Viujana Swami was up chanting japa. So he started telling us
stories about Ka lifting Govardhana Hill. These spontaneous
things were happening all the time.
Late one night we were talking about realizing the philosophy, and
he said that he sat out on a pier on a lake with some other devotees
during a raging storm. They each had a book. One had a rmad-
Bhgavatam, another a r Isopanisad, yet another had a Gita, and
they were reading verses to each other. He said that really helped him
to realize the philosophy, because the storm was so intense all around

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

537
that he used to make. He would use lots of sugar, and we were coming
off macrobiotic diets, and into health food, so it was like this crazed
man was feeding usbut we loved it. He kept telling us, This is
spiritual food. This is offered to Ka.
When I met him, he was a three-year devotee. He had only met
Prabhupda three years earlier! We thought, this man has turned into
a god in three years? What can happen to us? Lets join right away.
August 14
On August 14, the Austin devotees celebrate Janmam with
Viujana Swami. During the day, Mahrja engages the devotees in arts
and crafts so everyone is busy making a present for Ka on His
appearance day. After wrapping their gifts, they bring them to Mahrja
to place on the altar. Then Viujana organizes the decoration of the
temple, gathering bougainvillea flowerslittle purple flowers that grow
around the neighborhood. He has everyone making garlands, and
stringing flowers all around the temple. Then he spreads yogurt and rose
leaves in the corners of the temple room, explaining that this is
auspicious.
At sunset, Viujana brings everyone together in the temple room to
listen to his reading of Kas advent from KA book. After the
reading, he begins a kirtan that soon becomes uproarious, spilling
outdoors. Mahrja leads his chanting devotees around the house,
completely oblivious to their surroundings, to the chagrin of the
neighbors.
di Deva: We were going around the outside of the house doing
parikram with big bunches of incense, banging on kartls and
drums, at eleven oclock at night. Someone dropped his incense and
another devotee stepped on it with his bare feetit was just a riot. By
midnight we had the police out there, Uh uh, now stop. Stop! It was
our initiation into Janmam.
Into the Austin center, Mahrja has attracted intellectuals like
Murti dsa and his wife, scrutinizing people like di Deva, and hippies

538
with their flutes, beads, and Native-American style bags over their
shoulders. But everybody is happy, like a family. The common bond that
holds everything together is Viujana Mahrja and his presentation of
Ka consciousness. Sociologists say theres no melting pot; its a myth.
But Ka consciousness is the real melting pot because all differences
evaporate, and Viujana has that going on wonderfully in Austin.
Ishan: Everything became real with him. To use his word, everything
became saturated with a sense of reality of the sweetness of Ka
consciousness. It wasnt something we were doing just because were
learning how to be devotees. With him it was easy to be a devotee right
away in the full spirit of it. He was so attractive that he made us all
gather around and participate together. Whether he was dealing with
a devotee or a non-devotee didnt matter, because he was dealing with
everyone with respect. And so he attracted people from all segments.
After Janmam and Vyasa-Puja, Viujana Swami is thinking of
the next step. The presence of Ishan and his wife to look after the
temple frees Mahrja to travel and open another center for
Prabhupda. There are enough devotees in Austin, and everything is
going fine, so its time to be moving on.
Two Hispanic girls from San Antonio had invited him to come down
and do his programs there. After that San Antonio trip, he felt it was a
sign from Ka to open a center there, especially since rla
Prabhupda had reminded him in Berkeley to open ten.
Taking Dwijahari with him, he bids farewell to the Austin devotees,
leaving Ishan and Vibhavati in charge. Everyone begs him, Please come
back, but they know they will have to fly their own plane now.
di Deva: When Viujana and Dwijahari left, I watched them pack.
Viujana had one small shoulder bag. Everything he owned was right
there, and that was it. He had a change of dhoti, a Bhagavad-gt, a
rmad-Bhgavatam, a towel, and another bead bag, and that was
Viujana Swami. So they drove off to San Antonio after putting
Ishan in charge as temple president.

539
Ishan: He needed somebody to be the president, to manage things,
and he figured me for that person. I was happy to do that because he
was my kind of devotee. He had a joy in the process of Ka
consciousness, and to me that was what it was all about, how to put as
much sdhana into a twenty-four hour period as possible. It gave me
what I wanted. He had full enthusiasm, and he was comfortable with
me being myself, because I would get very much into physically
playing my kartls real hard and chanting and dancing. I really loved
that.
I used to do a lot of austerities because that was my kick. These
guys were saying, Viujana Mahrja, you know Ishan is fasting,
and were having this very opulent breakfast. He would just very
simply say, You can fast for Ka and you can feast for Ka.
And he had everyone feasting to the max on beautiful, opulent
foodstuffs. There was never any force involved in anything he did. He
was always gracious.
We would have Sunday feasts outside on the lawn, and it was
always festive. It was like he was tireless. He never thought, All right,
Ive been working real hard now, let me sit down and fill myself up
with some of this prasdam. It seemed like he was living for doing the
service without any complaint. He seemed happy to do the service. No
matter what we were doing, it was always a celebration. Ka
consciousness is wonderful! He was tasting the happiness and the joy
of it. All the time. And he was sharing that. And we wanted it too. We
wanted it very much.
Then one day he asked me to take it over.
When Viujana Swami leaves Austin for San Antonio, Jaynanda
Prabhu is simultaneously leaving San Francisco. However, he is not
going as a sannys to open a new frontier, rather he has just gotten
married and is shifting to the ghastha temple in Berkeley.
Berkeley August, 1971
After Ratha-ytr, Jaynanda marries Tray-dev and they move over
to Berkeley. The trust account he has inherited from his aunt has almost

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

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

542
you just couldnt refuse him.
Then one day he said, Oh, Ka Vilasinis in the kitchen by
herself fixing the noon offering, and shed really like some help. I was
thinking: gosh, I dont even live in this temple and hes asking me to
go into the Lords kitchen, but I said, Oh sure, Prabhu. I went in,
and it was ecstatic. Then I realized why Jaynanda was giving me
more and more service, because he knew how relishable devotional
service was and he wanted everyone to get some of the nectar.
The one thing I remember most about Jaynanda Prabhu was that
he never got angry, and that really impressed me. There was never a
time when he seemed disturbed.
Since San Francisco is now an all brahmacr temple, any women or
householder couples that are attracted to Ka consciousness are
requested to go over to Berkeley. Because Jaynanda is in Berkeley,
being married is actually a blessing in disguise.
Yogesh Chandra: I was in Berkeley because I was married. We lived
outside the temple, and we would come to the program in the morning.
If someone came to the temple, Jaynanda would give them
prasdam, and then he would find them some engagement. He
wouldnt necessarily preach with words; it was usually by action. He
wouldnt go into long discussions; he just tried to engage them. He
was fearless in asking them to do something. Even if they were big
men, he would engage them or get them to give some donation.
Jaynanda was very merciful to everyone, always humble, and always
treated everyone equally. He never spoke unnecessarily. He got the
maximum engagement with the minimum words.
Lochan dsa and Jaynanda are the two senior devotees in charge,
and they work well together. But Lochan wants to step down from the
temple presidents post, so the devotees mandate that Jaynanda become
the new president. Everyone loves Jaynanda due to his consummate
dedication to the service of the Vaiavas, especially the new bhaktas
and bhaktins. He is always careful to ensure that they get proper
guidance and sumptuous prasdam. Never is there a time when he will
say anything ill about anybody; never a criticism. If ever a discussion

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

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

545
at the next street. Okay, turn here. Turn right. I always had the
feeling that I was fully protected because of his warm, giving
personality.
Traveling throughout the Bay area selling Spiritual Sky products and
trying to manage a temple simultaneously leads to an incompatible
situation. At this point Jaynanda steps down from the presidency,
requesting Lochan to once again take up the service for rla
Prabhupda. He comments, I dont like to sit in the office and hear all
these problemsthis girl wants to get married or this guy wants to
bloop. He is not at home in this kind of atmosphere. Neither does he
like giving orders to devotees. His understanding is that a Vaiava is a
servant. For Jaynanda, being in charge is a disturbance to his service.
Just as a good pjr performs his service on the altar in such a way
that he doesnt draw any attention to himself but allows the full focus to
remain on the Deities, in the same way Jaynanda does the needful for
Berkeley temple to satisfy the Lord and His devotees, without any flair
and attention to his own personal needs. This is Jaynandas final brush
with management. He just wants to do as much service as he can, the
way he feels he can serve the best, and he never takes a management
position again. He prefers to work under other authorities, so that he
can truly be the servant of the servants.
Fifteenth Wave The Bhakti-Yoga-Mobile
The dictations by which one advances in knowledge or creative
faculties come from the Lord.
rmad-Bhgavatam 6.16.35, Purport
Tampa, Florida December 1971
Pusta Ka has returned home from Bangladesh and India where he

546
met rla Prabhupda and accepted initiation. But soon the itch to go
out and preach overtakes him once again. He decides to try the
University of South Florida and relocates to Tampa. Following
Prabhupdas unfailing formula, he simply sits down on the campus lawn
with a pair of kartls and chants Hare Ka. It is not long before he
attracts curious and interested people. Gradually he starts doing little
programs around town.
In order to capitalize on the success of the preaching, he contacts
Bhava Bhuti for assistance and discovers that Krtannanda Swami has
put together a traveling program and wants to test it out in Florida.
Lets rent a house, and well have a place for them to come to,
Bhava Bhuti suggests.
As he is temporarily staying with friends, Pusta Ka immediately
agrees to the idea. Together they rent a two-bedroom house on a corner
lot one block from the Woodlawn Cemetery. After cleaning up the
place, they paint the rooms with shades of yellow and lavender.
Bhagavat soon joins them to help turn the place into a temple.

Meanwhile, the Road Show convoy stops to do sakrtana at towns in
Georgia and Northern Florida on their way down to Tampa. There are
four busloads of very talented, creative, and enthusiastic devotees, both
men and women. Since Krtannanda Swami has dubbed the show
Every Town and Village, the mood is to help fulfill the prophecy of
Lord Caitanya that In every town and village around the world My
name will be propagated. (Chaitanya Bhagavat, Antya Lila 4.126)
The Rdh-Ka Deities always go along to create a happening in
the park or on the street in the center of town. They go out on the
streets with Their devotees in Sanford, Orlando, Winter Haven, and St.
Petersburg. The devotees make a beautiful swing for Their Lordships
jhulana-ytr pastimes and devotees delight in swinging Them on special
occasions.
Lambhodara: We would pull into any space that was available and
throw up Zubins tie-dye. We had yards and yards and miles of tie-
dye material. So we were this hippie Hare Ka extravaganza, with

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

548
and the Deities were steering the bus, somehow or other. Unbelievable.
From St. Petersburg, the caravan arrives at the little house serving as
ISKCON Tampa. The wooden frame bungalow has a kitchen, a porch, a
living room that has been turned into a temple room, and a bathroom in
the rear. All of a sudden there are thirty people in this tiny house with
only one bathroom. Many devotees sleep on the buses or on the porch. A
shower hose is hooked up in the back yard, but its a little cold during
the morning hours, even in Florida.
Bhagavat: I called Krtannanda to come down, thinking he would
come with the same group in a van that came to Tallahassee. One day
there were four yellow school buses out there, and about thirty people
with tie-dye shirts, drums and instruments, and Deities. It was
completely amazing. I thought the Road Show was just a van with
seven people. They performed some plays, and I thought this was
great. It was a whole new thing for me.
Pusta Ka: There was very little friction with so many people living
in such close quarters. It was truly remarkable how these people got
along together so well, because they were pretty high powered, creative
people whom you would expect to have larger-than-average egos. It
was a credit to their service attitude and Ka consciousness that
they were able to do that.
They were putting together some songs with electric rock music,
and that was completely new to Ka consciousness. Krtannanda
Swami was a very humble, inspired devotee. He didnt play a very
active role in the program; he would just give a talk, and the creative
people would present the show.
Pusta Ka is concerned that the landlady is going to completely
freak out. She is a very nice Cuban lady, and when Pusta preaches to her
she becomes charmed and excited that somehow she can play a part. Its
remarkable that the neighbors dont seem to be bothered very much,
even with the morning and evening kirtans.
Once settled in, Krtannanda gathers his creative nucleus around
him and goes out to do the television and radio shows that Bhagavat has

549
already arranged. Because of their strange look, the devotees attract a lot
of media attention. Rdh-Dmodara appear on every TV show, in
Tallahassee, Gainesville, and Tampa. Whenever the devotees go out to
chant and distribute BTGs, r r Rdh-Dmodara also go along on
Their portable altar.
Bhavatarini dev ds: We were going on TV for interviews. The
Deities were on TV a lot, and They loved to be on television. We had
tie-dye dhotis and saris. The Deities had tie-dye canopies. A lot of
people joined because of the music, the tie-dye clothes, and the
prasdam. We had big kirtan parties in all the towns.
Harikea: In Gainesville we had some slides on TV and a little
lecture. On that show we sang the Chintamani prayers with Silavati
singing. It was very much a jazz version, different than what Yamun
sang. Silavati was very quiet. She didnt say much, but when she did
say something, it was in a very high voice, which was trembling all the
time. We chanted a little Hare Ka, and we did a play about the
Frog in the Well. I would play piano, Mangalananda would play
guitar, Gariyan would play bass, and Dulal Chandra would play
drums. It was a very nice show.
Now that the troupe is settled in Florida, everyone gets down to
serious rehearsals to put together a professional production. Vndvana
Chandra is the talent who directs the plays and formats the entire show.
He is the creative, artistic force in these early days. Most of the skits that
are formulated come out of his mind. He has written the Kali play, so
when he plays Kali, he really becomes Kali. Aura plays Sin, and when
she puts on her make-upbig red lips with black kohl on the eyes and
green make-up on the faceshe is a knockout. Aura is a fabulous actress
who also has a wonderful sense of humor and jokes about every little
intrigue. She is a large woman of mixed Lebanese and Jewish ancestry
with dark hair and a very exotic look.
The concept of the play is the introduction of the Age of Kali and
then the dawning of the Golden Age of Lord Caitanya. The
introduction with Kalis killing the cow is a dark presentation depicting

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

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

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

553
background doing Mahrjas laundry and other services for him. He has
nothing to do in the show itself.
One day, due to musical differences with Harikea, Mangalananda
decides that he wont play in the band anymore. It is my, and he just
wants to cook for the devotees. This is when he invents the breadsticks
that become the main staple of the Road Show diet. A new band is put
together with Harikea as leader. Lambhodara is the lead singer, with
Bhavatarini and Bhagvat also singing a lot.
Their first engagement is an outdoor rock concert with a lot of local
bands. Narada Muni and Toaa arrange for the devotee band to play
some songs, and they can use the equipment of the band that will come
on after them. Rdh-Dmodara are up on stage in front of an audience
of four thousand people.
Harikea: The kids were lying out on a huge field, spread out all over
the place. I was playing this huge Hammond organ, Gariyan was
playing with huge amplifiers, Dulal had this huge set of drums, and
Lambhodara and Bhagavat were singing. We played about five or six
songs, and the kids went berserk. They loved it. When we started
chanting Hare Ka at the end, the kids were going around in a huge
circle. This went on for over half an hour. We were really into it.
After we finished, they applauded for a long time.
Narada Muni: This engagement was really wonderful. We did a lot
of chanting and got everybody to chant along. I used to go out and get
everybody to hold hands and dance around, especially at the outdoor
festivals. So it was very ecstatic. At least three hundred people were
chanting and dancing after the show.
All the devotees are elated after the open air rock concert. They had
generated such incredible enthusiasm with the audience that they are
inspired to begin rehearsing in earnest to put the show together as a
more professional presentation. After all, if Rdh and Ka are up on
stage, then the show has to become as perfect as can be.
Harikea: We had the most pastimes with the Deities in Tampa. They

554
werent just standing there, They would actually do things. Five of us
were in the temple room looking at Rdh-Dmodara, when all of a
sudden Rdhrs eyebrows went up and Her mouth just opened
and made the most ecstatic expression. Five of us saw it at the same
time. We were just stunned. Everybody looked at each other at the
same time and said, Did you see that? We had all seen the same
thing. Those Deities were really amazing.
San Antonio, Texas August 1971
The Alamo is the most famous tourist attraction in San Antonio and
remains the icon most deeply rooted in the sensibility of Texas. For
Texans, the Alamo is the epitome of what it means to be courageous.
The struggle against overwhelming odds made the battle of the Alamo a
rallying point for the early settlers of Texas. Originally a Catholic
mission established by Spanish priests, the Alamo became a focal point
in American history when the armies of Colonel Sam Houston and
General Santa Anna met in battle for the independence of Texas in
1836.
The 4,000 strong Mexican troops under Santa Anna stormed the
Alamo garrison, defended by a regiment of only 180 volunteers, led by
Jim Bowie and Davy Crockett, united under the banner of freeing Texas
from the control of Mexico. The Texas patriots fought valiantly for
twelve days against the wrath of the Mexican army. Everyone died
defending the fort, but they provided Sam Houston enough time to
organize his forces to later defeat Santa Anna. Thus, the battle of the
Alamo was lost, but the war with Mexico was won.
Today the mission fortress has been rebuilt and is preserved as a
Museum by the historical society founded to protect it. The Alamo still
stands as the symbol of admirable heroismthe courageous holdout by a
few conquest-minded Whites over Hispanics. But was the subduing of
the West a daring feat of bravery and ingenuity, a myth to invoke in
education and popular culture, or a wretched example of White
imperialism?

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

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

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

558
The Monday morning edition of The Daily Texan has a front page
story of the Mayor with the devotees, along with a photo of Viujana
Swami giving the Mayor a Simply Wonderful. Sakaraa cuts out the
newspaper story and pins it up on the bulletin board as a reminder of
Mahrjas visit.
Sakaraa: I sent a copy of that photograph to Prabhupda along
with my guru-daki when I got initiated. Prabhupda was very
pleased with Viujana and said, Please offer him my blessings. So
that was really neat to be a transmitter of Prabhupdas blessings to
Viujana, who had been transmitting Prabhupdas blessings to me.
I felt very good about that.
After a splendid Ka conscious weekend, Viujana and Dwijahari
are ready to leave for San Antonio. Everybody comes on board the
Bhakti-Yoga-Mobile to say goodbye, holding back their feelings, begging
him not to go. The initiations have been a breath of fresh inspiration for
the Austin devotees, and with Viujana leaving, they will return to
their normal struggle in spiritual life. Surrendering to Ishan is much
more difficult than surrendering to Viujana Mahrja.
San Antonio September 1971
Viujanas Bhakti-Yoga-Mobile is causing trouble with the landlady,
who lives in the apartment underneath. She is upset that a big red bus is
always parked in front of her home. Due to her shyness, she is not
inclined to approach the devotees directly, so she calls the police
instead. When the police arrive, she wants to soften them up because
she likes the devotees very much. Actually, theyre very nice boys. They
dont smoke, they dont drink, they dont eat meat, and they dont have
girls in their apartment.
The officer looks at her in amazement. My God! What do they do
for fun?
After speaking with the police, Viujana agrees to park the bus
elsewhere. Now that he has the bus, it is easy to go anywhere and give a
presentation on bhakti-yoga. Mahrja meets different people in front of

559
the Alamo and receives invitations for programs. One such invitation is
a dinner event at a Shriners meeting. Mahrja cooks up a wonderful
feast. After the kirtan and lecture he personally serves out prasdam,
putting a gulabjamun on each plate. When everyone has finished eating,
Mahrja readies the slide show with a bowl of leftover gulabs beside
him. While showing the slides in the darkened room, he pops a gulab
into Dwijaharis mouth and then takes one himself. As he pops more
gulabs into Dwijaharis mouth, Viujana has a big smile on his face
because no one can see them eating all the sweets. After eating thirty-six
gulabs, Dwijahari experiences his first prasdam high.
As usual, as soon as word gets out that Viujana has started a center
in San Antonio, other devotees begin to arrive. The first to show up is
Dina Bandhu, who is experiencing some difficulties at the Houston
temple.
Dina Bandhu: I went off to San Antonio because I knew Viujana
was there. He was very kind to me because I was in complete anxiety,
having just gotten married after only a year of training in
brahmacrya. I felt like a five-year-old boy in an ice cream store with
only a nickel.
Viujana embraced me and said, Yes, Bhaktivinoda hkur
says we should just take shelter of the devotees. If we have any trouble,
we should take shelter of the devotees. So you have done the right
thing. He didnt condemn me. He accepted that what I had done was
a Ka conscious solutionto take shelter of the devotees. Thats
what I needed at the time.
Because he was in a four-plex with the landlady downstairs, we
used to start magala-rati with just clapping hands and practically
whispering. But somehow or other, the way Viujana sang, even in a
whisper it was so ecstatic.
I dont know how we existed in those days. We had three days of
yogurt and three days of banana bread. He would take powdered milk
and mix it with warm water, very thick, then add yogurt culture, put it
in a great big cookie tray and just stick it in the oven with the pilot
light on, and it would make yogurt. Because it was very thick, it was
the most incredible yogurt you ever tastedthe same texture as mii-

560
dahi. Hed make a great big tray of it and wed live on that for two or
three days, supplemented with fruit and other things. When the yogurt
ran out then hed make banana bread in the same tray.
When he made this banana bread he had it down to a science. He
would set the oven on the lowest setting possible, just a barely
flickering little blue flame, and simply mix all the bananas with sugar
and flour. Then hed stick it in the oven, and wed take rest for the
night. In the morning when we got up for magala-rati, hed pull it
out and it would already be spilling out over the sides, nice and glazed
on top. Then he would just smear it with honey and shredded coconut.
Wed live on that and fruit for two or three days until it ran out, and
hed make the yogurt again. Somehow we were living like this.
He said, You can call me Sugarananda Swami. Its the only spice
I know how to use. It wasnt true, he was a great cook. We always
had a huge batch of malpuras in yogurt for the Sunday feast and
somehow it would last for two or three days before he made a batch of
banana bread.
Viujana never really has a plan. Whatever inspires him on a given
day is what he does. Sometimes hell take the banana bread to the
college campus and just sit there chanting and distributing prasdam.
Everything is always distributed because it is so delicious.
Another fun program is preaching to junior high school students. At
high noon on weekdays, Dwijahari drives the big red Bhakti-Yoga-
Mobile past a school while Viujana leads a roaring kirtan inside the
bus. The bus always arrives at lunch time so that every kid in the school
yard sees the bus passing by and hears the kirtan inside. Dwijahari drives
so slowly that nobody can possibly miss seeing the bus. He brings it to a
halt exactly three hundred feet down the street where he parks. All the
kids come running out the gate, down the street, and jump onto the bus.
The school authorities immediately call the cops. Theres a law in San
Antonio that no religious preaching can be done within three hundred
feet of a public school. When the police come by to uphold the city
ordinance, they begin pacing it off, one, two, three Somehow or other
Dwijahari always has it perfect, because when they pace off the last step,
theres the bus. The devotees are within the law and they have all the

561
kids inside. Viujana makes sure that every kid gets some instrument to
play and then starts kirtan. After kirtan, the students sit on the floor
and Viujana gives a short talk. They are spellbound by his magnetic
way of speaking.
Our Spiritual Master, rla Prabhupda, decided that since America
is the most important country in the world, he explains with his big
eyes wide open, if I can convince the Americans about Ka
consciousness, then... he just leaves the sentence hanging, then He
has captured their attention so fully that the kids add the last words,
the whole world. Then he distributes prasdam, usually Simply
Wonderfuls.
Every night new people come by the apartment to hear Viujana
give an introductory talk on Bhakti-yogaThe Basis of Ka
Consciousness, from one of the verses of r Isopanisad. Since different
people attend every night he, more or less, gives the same lecture.
Dina Bandhu: It came to the point that I knew the lecture by heart. I
could almost finish every sentence that he started. But still I would be
sitting on the edge of my seat, although we were sitting on the floor.
Even though I knew how the sentence was going to finish, I would just
want to hear him say it because of the way he said everything. I knew
the whole lecture by heart, but his voice was so ecstatic.
With so many persons in the cramped little temple apartment,
sometimes tempers flare. Viujana always remains transcendental but
its difficult for the other devotees. Dwijhari likes to get into deep
philosophical arguments with Viujana. I didnt ask to come into
existence. I didnt have any choice. Wheres the question of free will?
Nobody asked me. Being a passionate person, Dwijahari fires off these
arguments in rapid succession. Viujana cant help laughing.
Dina Bandhu decides to add his perspective. Look. The problem is
you dont go out and preach. If you would just go out and preach...
Dwijaharis mouth drops as if his dentist had just hit the nerve in his
tooth. When Dina Bandhu sees this angry Italian, who used to work in
the vegetable markets in New York, glaring at him like he was going to

562
burn him to ashes, he at once realizes he has hit the wrong nerve.
Prabhu, please accept my humble obeisances, he says quickly and
drops to the floor.
Dwijahari is stopped dead in his tracks. He is steaming, but there is
nothing he can do with Dina Bandhu on the floor offering obeisances.
Viujana cant help laughing at the whole scene, This is the problem
in our movement. We dont pay our obeisances anymore. In the old days
we always used to pay obeisances to each other.


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

563
was obvious he could play any instrument. Even when he played
mdaga, it looked so easy, so effortless. But when you tried the same
beats, you couldnt do it. When he picked up a guitar, it seemed like
the guitar played itself. Everything he did was just effortless. He was
so talented.
I asked him about what happened in New Vndvana and he said
that Prabhupda had told him it was a mystic coveringthat they
had been covered by a mystic covering. I dont know if it was a Ka
mystic power or a Maya mystic power, but somehow or other they had
been covered by some potency that was more powerful than themin
that sense mystic.
Later that evening, when everybody is taking rest, Visnujana reflects
on Lindas letter. She wants him to come back to her and the kids, but
he has already told her so many times that he would have gladly taken
care of the family if she would have joined him in surrendering to the
spiritual path. After all, a wife has to follow her husband, especially
when his life is dedicated to serving God and his fellow man. He never
had any interest in wasting his life for mundane endeavors or personal
peace. Why couldnt she understand that?
Now, its too late to turn back. He has already taken a lifetime vow of
celibacy that he cant possibly violate. The best course of action is to
pray for Ka to protect them. A feeling of sadness overcomes his soft
heart, and all he can do is just shrug his shoulders. What else can a
celibate monk do for his former wife?
The next morning there is a telephone call. The new GBC man for
Texas, Satsvarpa, calls Viujana to inquire about Dina Bandhu. Why
is he abandoning his service? Because Dina Bandhu had run away from
his service in Houston, it now becomes an issue.
Well, look, Viujana explains, if he doesnt want to follow
instructions, then maybe he should be giving instructions. I think he
should go open a temple somewhere.
This is what Mahrja has been advising Dina Bandhu to do all along.
He is always telling him, Prabhupda told me to go out and open ten
temples to purify myself, therefore Im also advising you to go start a

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

565
poster board. Nanda Kishor and Jhnav- are thrilled to help Viujana
with his outline on how Ka consciousness can be implemented on
every level of society.
Jhnav-dev ds: That outline described the four principles of
religion, how they were being broken, and how they could be
reinstated. For example, upper class. Theres a picture of a baby in the
womb and the arrow points in progression to the next picture, which is
a child with aristocratic relatives and a silver spoon in his mouth. The
next picture shows the child grown up and very proud, then it shows
him bewildered by having too many materialistic possessions, and so
on. Then his offspring are doing nonsense things that arent under his
control. At the end, he dies in the best hospital with the best treatment
money can buy, but he doesnt know where hes going. His whole life
span in the material world is depicted. Then the alternative, what he
would do if he was Ka conscious, for lower, middle, and upper
class men, both scopes. When this was done visually with the little
captions that Viujana wrote underneath, it was extremely powerful
preaching.
(The outline appeared in BTG 46 See Appendix B)
Dwijahari runs the Spiritual Sky incense business so Viujana has
enough lakm to do his programs. He also goes to the markets to beg
food, always returning with crates full of produce. He knows how to talk
the talk so he can get just about anything from anybody. Because of the
amazing prasdam that Viujana cooks, the Austin devotees regularly
come for a visit.
di Deva: The next time I saw him he had an apartment above a
garage. Viujana Swami would sit on the floor in this apartment,
and there was a non-stop influx of people coming all day long just to
see what the deal was. He was a magnet. He didnt have to go out on
the streethe was the talk of the scene. Hey, have you met this
Vishnu John guy? Lets go down and check him out.
Viujana Swami and Dwijahari had a full-on transit bus. Here
again Viujana did his magic. He had it all beautifully painted
insidea combination of purple and a loud green that you wouldnt

566
think would matchbut it was a beautiful match. He had little
purple curtains along the windows with pictures of Deities in the back.
We would cut out pictures from magazines that would emphasize
different points of our philosophy, like karma or reincarnation, and
wed glue them on poster board. Jhnav- would make bouquets of
flowers just out of tissue paper, so there were flowers everywhere. It
was so interesting and artistic. I knew how to weld, so Viujana
Swami had me up on the roof of the bus welding racks so they could
carry stuff on top.
Murti dsa: He said that Prabhupda told him that he had been a
South Indian Vaiava priest in his last life, and he was already
trained up in the worship of Vishnu. Therefore, Prabhupda called
him Viujana. He was already an advanced personality in his heart
when he met Prabhupda. Of course, he had to mentally be awakened
to all the rules and regulations, but as soon as he learned them, he
took them up instantly. He used to make jokes about his early
Morning Star days.
San Antonio has a large Army Base where young recruits come from
all over the country for Boot Camp. The boys come in different groups
each week and cant go off base for six weeks. Every Saturday one group
will finish and a fresh group comes in for training.
After six weeks in a concentration camp, the soldier boys are finally
let out and there is nothing else to do in town except go to the Alamo.
Every Saturday morning, Mahrja makes his incredible Simply
Wonderfulswith a strawberry in the middle and just oozing with
butterto take to the Alamo. Then he gathers all the devotees and
drives the Bhakti-Yoga-Mobile downtown.
He parks by the Alamo and hangs all the charts and pictures
illustrating the philosophy on both sides of the bus, inside and out.
Sitting in the front doorway of the bus with his harmonium, Mahrja
leads kirtan. People can enter the bus through the rear door to view the
interior, where they are handed a Simply Wonderful and a BTG.
When the servicemen come by on their weekend pass, crowds of

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

568
Then I went to examine the Guru Maharaji ashram. I saw they were
so bogus. I still had the taste for Viujana Mahrja in my heart and
mind, so I turned around and immediately hitchhiked back to San
Antonio. I had no idea where the apartment was because I had no
intention of returning.
In the middle of the night, around 1:00 AM, as we came into San
Antonio I saw an overpass that looked familiar. I said, Let me out
here, and somehow or other I found Mahrjas apartment. When I
got to the front door I knocked very gently, but no one answered. It
was 2:00 AM, so I thought, Its no big deal, theyll be up soon. Ill
just wait.
As I sat by the door, I heard Mahrja inside intermittently
snoring a little and preaching in his sleep. He was asleep because he
was snoring, but then he would say something about Ka. I was
wide awake and comfortable, just smiling and enjoying the little
lecture he was giving. I had enough contact with the movement to
know something special was happening; this devotee is preaching in
his sleep. It was exciting to sit there and listen. They were surprised to
see me when I came in for magala-rati.
I had decided in Tucson to go back to Mahrja and shave up, so
that afternoon Mahrja shaved off my long hair. It was the most
blissful and horrifying experience simultaneously. Viujana
Mahrja was in ecstasy shaving me up, but he didnt know how to do
it. He left me with blood coming down all sides of my head, patches of
hair here and there, and shaving cream on top of my head. He was
just so delighted to do it and had already gone on his merry way as I
stood in front of the mirror, horrified. I thought, Oh my God, what
have I done? I remember that scene very clearly in that tiny
bathroom.
Then began the nicest period in my whole life. Every day I would
chant my rounds with Dwijahari while Mahrja cooked a big feast to
take to the schools. After breakfast, Mahrja would chant his rounds
and I would clean the kitchen. Then wed load the prasdam on the
bus, and Dwijahari would drive to a different high school every day.
Inevitably, the kids would be curious and sometimes the teachers too.
Mahrja would preach all day in the bus. We had a box of musical

569
instruments, with tambourines, clavs, and kartls, which we handed
out for kirtan.
Due to the exposure, we were invited to different schools. We did a
five-day cultural program at an all girls Catholic high school. It was
such a success that the nun told us, Im sorry you cant come back
anymore. The parents are upset that the girls are becoming attracted
to what youre saying. She was pleasant about it, but the students
response was too favorable. After three days the pressure was too
much.
Austin October 1971
Many people had been coming to the Austin temple and developing a
taste for Ka consciousness, but with the departure of Viujana
Mahrja for San Antonio the preaching momentum comes to a halt.
Things begin to fall apart. Within a matter of weeks there is almost a
revolution against Ishan, but cooler heads prevail as everyone tries to
surrender and control their senses.
At the same time, outside pressure increases to get rid of the temple.
The neighbors finally win, forcing the devotees to vacate. They move in
with Murti dsa and family at 4802 Red River Road. These are tough
times.
di Deva: We got evicted from that house. The neighbors got sick of
us. Parasara would always blow this conch shell. He wouldnt stop
blowing it. Hed blow it every morning for magala-rati. We kept
saying, Dont blow the conch shell, but every morning at four
oclock hed blow that conch shell. The neighbors eventually called the
police. I dont know why they didnt call much sooner.
Murti dsa: Red River Road was my house, and it was converted into
a temple quite abruptly by Ishan and his wife Vibhavati. They threw
out my books, my pets, and all my stuffright out on the front lawn.
The city ordinance people closed the Dancey Street temple, saying it
was in the wrong zone. That was the excuse to get rid of it. We had

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

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

572
After talking with Mahrja, Ishan realizes it would be better for him
to leave. Without Viujana present in Austin, things could end up in
revolution once again. Mahrja agrees with his understanding and
requests r Galim to take over as temple president. This will provide the
necessary stability for the devotees because they know him and respect
him. But r Galim also has no managerial qualities, and it will still be a
constant struggle to maintain the center.
A steady influx of people appear at the concealed temple in Murtis
little house. Nobody knows about the temple except the regulars who are
interested in Ka consciousness. But the neighbors soon get suspicious.
Finally, two policemen knock on the door one evening and demand
entrance. When they see the big altar in the living room with twenty-
five devotees dancing, it just blows them away. The word gets out, and
thats the end of that.
Murti dsa is a successful professor, who gives classes in the
Architecture school and in the sculpture departmentlife drawing,
painting, and art history. But his success is quickly terminated when
they find out he has become a devotee. The university is run by Baptists
and his conversion is considered too radical, so they terminate his
classes. They offer him another teaching position in Oklahoma because
he has a good record, but many students are angry and there is a lot of
tension over the issue. Murti decides to stay in Austin and help the
devotees find a new temple.
Shortly after, the GBC man Satsvarpa pays a visit to the Austin
temple. His assignment is to visit the centers that Viujana has
established and make them part of the zonethe Texas zone. Zonalism
is beginning. This is the new direction the movement is taking.
Subsequently, Prahladananda shows up at Austin and tries to
implement a higher Vaiava standard. But the local devotees are
disturbed by the attitude of these senior men, because they seem to have
a mood that is both technical and critical, which comes across as being
feelings of superiority. Murti and di Deva drive down to San Antonio
to discuss with Viujana the political overtones they are experiencing
in Austin.

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

574
were very much neglected. Therefore they were immediately
transferred to New York. Every parent wants to see that their children
are taken care of very nicely. That is the first duty. If they are not
healthy, then how they can prosecute their education? If they are
undernourished, it is not good for their future activities. They must
have sufficient quantity of milk, and then dahl, chapatis, vegetables,
and a little fruit will keep them always fit. There is no need of
luxurious fatty foods, but milk is essential. A big building is also very
good for the childrens health. They can move freely and run and
jump.
Yes, Viujana Mahrja is personally a nice devotee so he has
created nice devotees. Apani achari prabhu jivare sikhaya, which
means that Lord Caitanya used to behave personally and then he used
to teach others. So every one of us should follow this principle of
Caitanya Mahprabhu.
Letter to Satsvarupa dasa, October 9, 1971
After a diligent search throughout Dallas, Satsvarpa locates a
suitable building and Prabhupda sanctions its purchase. When the
Dallas Gurukula opens its doors, the young son of Murti dsa is among
the first children to attend the new school.
Jagadananda Pandit: Viujana enticed me to go to gurukula by
saying, They have a real big box of cookies, and he gave me one that
he had brought back to Austin. The most time I spent with him was in
the beginning between the ages of eight and nine. If it wasnt for
Viujana coming to Austin, we would never have been part of this
movement. He had that bhakti running through him, whereas a lot of
people were just smrta-brhmaa. The rules and regulations meant
too much. The whole point is to get bhakti.
I remember this preparation he made, malpuras. Kirtan,
prasdam, and his direct level with the people were all very special.
You couldnt ask for more of a Lord Caitanya program. He wasnt
like all the big guns showing up and everybody trembling in their
boots. It had nothing to do with that.
Jailhouse Rock November 7, 1971

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

576
love in your heart.
And Ka is the Supreme Lover. And maybe when you get out of
here, you might want to go visit a church. Well, we dont visit a
church, we live the church, you see? We are the church. So when you
get out of here, you come and see us. And boy, I mean, they came!
For months afterward, we would get these convicts coming out of jail.
First thing theyd do is look up the Hare Kas. It was great.
Then he led this killer kirtan. He didnt have a mdaga at that
time, but somebody had gotten a tom-tom. I remember him playing
the tom-tom and then switching to harmonium. They had an organ in
the chapel too, and I remember he was playing around with that.
Sakaraa: Viujana gave a lecture, and it was the sweetest
program you could imagine. He sang a melody I had never heard
before, but I fell in love with it immediately. I was watching him play
the harmonium, and to me it was like poetry in motion, the way he
would cross his fingers. I would just be mystified to see the way his
hand moved on the keyboard. I crammed that melody into my brain,
so much so that I actually sang it, for an hour and a half straight, the
whole way back to Austin that evening.
Murti dsa: They had to broadcast his voice to four floors of the jail.
He was on the bottom floor with his harmonium, singing away, and
the whole jail went wild, because nobody loved them. Suddenly, here is
this saint whos come in talking to them in his hoarse voice and just
loving them, saying that its okay and just sing along. They went wild,
shaking their cell doors and screaming. The whole jail was starting to
go crazy, and the guards got a little freaked out. Viujana had
tremendous potency.
Jagadananda Pandit: He got everybody chanting, and you could hear
all these people singing. There was something special about him. He
could bring out the love in your heart. Across the board directly, he
would bring out the bhakti in every human being.

577
di Deva: At one point I went downstairs and out of the jail, just to
see if we could hear it. Every speaker in the whole jail was turned up
full blast. You could hear the kirtan out in the street. The prison
authorities loved it, and the men loved it. They wanted the men to
read Bhagavad-gita, and they were asking for it, too. Somebody
followed up on it, and they were going in there and giving them japa
beads.
The recording made by Parasara is copied and distributed. It quickly
becomes famous in the Texas temples as the Jailhouse Rock. Devotees
play it constantly in the kitchens and the ashrams. The jail program was
a tremendous success, and everybody had loved it, except for one
personthe landlady. With so many people streaming in to the tiny
temple to see Viujana Swami, and the rocking kirtans that seem to
shake the entire building, the landlady has reached her limit. She gives
Mahrja notice to leave. She likes him, but the traffic is just too much
for her.
Fort Sam Houston November 1971
The next day, while preaching at the Alamo, Viujana Mahrja
announces that the devotees have been evicted and are looking for a
new place for the San Antonio temple.
An Army Sergeant has been coming by the Alamo on a regular basis
to listen to Viujana speak about devotional service and is very
impressed. Although born into the Mormon religion, he is quite taken
by Viujana Swami and his dedication to preaching the glories of God.
On their first meeting, he had immediately taken a liking to Mahrja
and devotees in general. Today, as he hears that they have no place to
stay, he comes forward to offer his own home to Mahrja until a
permanent temple can be found.
You can come and stay at my house on the Army Base. I have a big
house and guest rooms. You can stay there. Thankful for Kas
intervention, the devotees gather all their belongings and relocate to
Fort Sam Houston Military Base.

578
Master Sergeant Michael Jack is an Army nurse, formerly stationed
in Korea. He has recently returned to America and lives with his Korean
wife and young son at the rear of the base, fenced off from the adjacent
residential neighborhood. There is an obscure back gate nearby, but he
doesnt have a key to open it. The gate is never used for vehicles to
enter, so it is never monitored. The house sits only thirty steps from the
heavy wire-mesh fencing separating the base from the civilian
neighborhood, where the gate remains permanently locked.
Beyond the fence is a normal city street where Viujana Mahrja
parks his bus. There is just enough room for devotees to squeeze
surreptitiously between the two iron posts of the locked gateway and the
high fence and quietly make their way to the undercover ISKCON
preaching center right next to majors and generals on the military base.
Mrs. Jack keeps her house quite clean, but devotees have another
standard of cleanliness and a different way of doing things. They do a
complete housecleaning and rearrange things to give the place more of a
temple environment, with an altar and posters of Ka on the walls.
For Sunday feast programs, devotees tell guests how to sneak onto the
base by squeezing through the posts at the gate and coming around to
the back door of the house. A good crowd of twenty to thirty people
attend every Sunday. Also in attendance, along with the hippie guests,
are the Mormon friends of Mike Jack, curious to know more about
Viujana Swami and the Vaiava religion. Everybody can relate to
Viujana, because he has a way of really touching people. Even when a
person meets Mahrja for the first time, and has no idea what Ka
consciousness is all about, they are still moved by him.
Mike Jack likes prasdam, but his young son wont eat temple food
because he doesnt like it. He only likes Kimchee. His mother also
prefers Kimchee, but she makes an effort to honor prasdam with her
husband. Viujana makes a special effort to teach this Korean woman
how to cook. Then he preaches to people, This women used to cook
dogs before she came to this movement, and now, just see how she is
cooking!
Along with the guests, a few devotees always come down to visit

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

580
clothes were always washed the next morning. I used to think that
Dwijahari was doing the laundry, but he was so grumpy. I never saw
any of the brahmacrs doing laundry, and I wasnt doing it.
One night I woke up, and I saw Viujana wasnt in his spot
sleeping. I thought, What? Then I heard the washing machine going.
So I got up and snuck around, and there was Viujana doing all the
brahmacrs laundry. I was shocked and went back to my sleeping
bag, totally embarrassed. He would go around at night while we were
asleep and take all our dirty laundry and wash it in the middle of the
night. Hed stay up all night chanting, so then he would do everybodys
laundry.
I couldnt figure out when he slept. I started wondering, does he
ever sleep? I started waking up at odd hours of the night, and I could
hardly find a time when he was asleep. It seemed like he would never
sleep at night. At any hour of the night, I would wake up to go check
on him, and hed be up reading, or doing our laundry, or chanting
japa.
He never slept during the day, and at night he would lie down with
us and it looked like he would go to sleep, but if youd wake up an
hour later hed be up again. Then youd wake up an hour later, and
hed still be up. I could never catch him sleeping. Im a light sleeper
anyway, so I would wake up a lot, but I realized I was trying to catch
him sleeping at night. What is this guy doing? How does he do it?
If I didnt sleep at night, I would be tired during the day, especially
since we were at the Alamo chanting all day. He was really into
chanting. You could see it in his eyes, his consciousness, when he
chanted japa.
Late one rainy afternoon, Viujana gets a phone call from the
landlady of the four-plex. Two letters have arrived for him from India.
Mahrja has been expecting a reply to a letter he had written his cousin
Revatnandana Swami, who has now also accepted sannysa in India, to
reveal his mind about the New Vndvana incident, and to finally let go
of the anger he has harbored since they were children. But who is the
second letter from?
Viujana jumps in his bus and drives over to collect his precious

581
letters. Both are from Prabhupda. Tearing open the first little blue
aerogram, he is surprised by its contents.
My Dear Viujana Mahrja,
Please accept my blessings. I understand from Krtannanda
Mahrja that there is a nice scheme for traveling sakrtana party. So
I think that your joining them will be super-excellent scheme, and I
give my full-hearted sanction for your joining the party if you like.
Letter to Vishnujana Maharaja, November 4, 1971
It was only a few weeks back that Krtannanda Mahrja had called
from Atlanta, inviting him to join a traveling Road Show program with
a bus transformed into a temple. Viujana smiles as he remembers: I
have my own bus thats a traveling temple. Im already doing that
program.
Aahh, but we have Rdh-Ka Deities, Krtannanda had replied,
and They are gorgeous.
Viujana remembers how his ears had perked up at the mention of
Rdh and Ka traveling on Krtannandas bus. Now Prabhupda has
sanctioned his joining the program. Musing in this way, Mahrja tears
open the second aerogram. This letter, written the same day, is very
thought-provoking.
It is very encouraging for me to hear that my Sannyasis are traveling
and preaching. Regarding keeping our temples clean, this is essential.
Unless we can maintain the temples we presently have super-
excellently clean, we should not open new centers.
Two men may remain at the temple and clean thoroughly every
day, and the rest should go to the streets for sakrtana. For spiritual
life chanting Hare Ka is sufficient, but because we are habituated
to unclean habits we must have temple worship. Sankirtan will keep
everyones mind clean, and surely this quarreling will cease.
The best thing would be if you could combine the Road Show
with visits to cities that have existing temples. In this way you could
enliven the devotees tremendously. We must keep our existing centers
strong. This will be the greatest preaching program if you can travel
and distribute literature. I have experience in Sydney when I spoke at
the University, the students bought my literature.
Enclosed are sacred threads for r Galim das and Dwijahari.
Letter to Vishnujana dasa Maharaja, November 4, 1971

582
Viujana Mahrja is taken by surprise. Prabhupda wants me to
travel and preach rather than open up temples. He begins to consider
the implications.
The next morning a lady walking along the street across from the
base sees Mahrja coming through the fence and gives him a weird
look. What are you?
Im a monk, Viujana answers. He explains what it means to be a
monk and dedicate your life to God. But the news quickly spreads of the
strange monks and their big red bus always parked at the back of the
base. The covert temple has been discovered, and the devotees have to
vacate. Before Mahrja has time to think anymore about the Road
Show, he has to find another place to house the San Antonio temple.
Rohini Kumar: We finally left due to the Army cops. Youre trying to
have a Sunday feast, and everybody is jumping up and down, and all
of a sudden the MPs are coming by. Everyone would hit the floor and
turn out the lights until the jeeps would go by. We were a clandestine
Hare Ka temple. It was legitimate to have a guest stay in your
house, but we were more than a guest. He couldnt have a temple in
his house with public meetings and all that. It was illegal, so we were
always ducking during the programs, hitting the floor, and turning
out the lights. It was uncomfortable.
The other problem was the medic himself was a Mormon.
Everybody who came was Mormon. They were really interested but
they never joined. So we thought it was a handicap for us being there
with the Mormon connection. We wanted to reach other people, so we
moved out.
A couple of years later, I was back in San Antonio, and I went by
to see the house. Although nobody was home, I looked in the window.
All our posters, and everything we had set up before, were still in the
house. My little altar was still there. I was really surprised because it
was almost three years later.
San Antonio December 1971

583
The devotees shift the temple to an old Quaker house on 2001 North
Flores Street, across the street from a park. The house is huge but
completely dilapidated and desperately in need of a few coats of paint.
Inside, there is a large two-story living room with wallpaper and paint
from the ceiling literally peeling off in spirals.
After a good cleaning the place is still horrendous, but there is no
manpower, nor money, to scrape the walls down and repaint the whole
house. Instead, Viujana Swami has another idea to turn it into
something wonderful.
Rohini Kumar: Somehow he got hold of a parachute. It was a bright
orange color. When we moved in, we didnt really have anything to
decorate the place with, so after a couple of days, all of a sudden,
Viujana came home with this big parachute. He put it up in the
living room pretty much by himself. I couldnt believe it when I walked
in from the back, and suddenly I was in some Sheiks tent in the
Sahara desert. It was so far-out, it was really kind of nifty.
The new temple soon attracts the attention of the neighborhood
people. Among the newcomers who come around are two young
teenagers, bhaktin Cookie and her younger sister. They like the temple
and want to try it out. Immediately they join in helping the others assist
Viujana in his preaching mission.
Viujana always attracts all sorts of initiated devotees and among
them are the lazies and the crazies of ISKCON. Nobody else can engage
them in the temples, but Viujana can do something wonderful with
them. So he always ends up with some ragamuffin devotees because he is
the one who has the patience and compassion to work with them. The
temple begins to fill up, and one afternoon Nanda Kishor and Jhnav-
show up at the Quaker house, their stay in Mexico curtailed by a letter
from Prabhupda requesting them to return to San Antonio.
Jhnav-dev ds: Viujana got a gigantic orange parachute and
tacked it to the whole inside of the room. There were no windows and
you came into this monstrosity through a door. You were inside a
parachute. Parachute for floor, parachute for ceiling, and parachute

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

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

586
feeling came over me. Everything just began to flow. Later, he said he
saw a white light come straight down on top of me. I knew he could
see auras. Sometimes we had discussions about kundalini, chakras,
and mystic powers, but he said these powers can hinder you. A Ka
conscious person is just dedicated to the practice of devotional service,
following regulative principles. He doesnt have to make a separate
endeavor; these things come automatically.
At this point Viujana is inspired to put his varrama-dharma
project into practice. Since the temple is located in a lower class
neighborhood, Mahrja wants to try it out on this level first. To apply
the principle, he initiates a unique programthe block party festival.
In San Antonio you can get permission from the city to close off a
street from one corner to the other, giving you the whole street for your
festival. All you need is the support of enough people on the block. Then
the city will sanction the event and come on the scheduled day to close
off the street. Mahrja prints up a flyer and has the devotees go around
pamphleting the streets and knocking on doors with the invitation,
Were going to have a free festival on Sunday. Well have a big party
with entertainment and a free feast, so we would like to have your
support. It will be really nice.
When they find a block where enough people say, OK, then
Viujana Mahrja gets his permission from the city. On Sunday
morning the street is closed off from corner to corner. His idea for the
block party is to present a complete theistic exhibition, with slide show,
drama, chanting and dancing, and, of course, a free feast. It will be
mainly for the kids on the street, but anybody else in the area can take
part as well. When Sunday arrives, Viujana leads kirtan up and down
the block while devotees call people to come.
His basic formula is to distribute leaflets explaining how to have a
competition-less society. He preaches the doctrine of spiritual
communism in its purest form, totally beyond any capitalistic
comprehension. He believes that if everybody comes together to sing
and chant their own name of God in whatever form and eat food
together that is offered to the Lord, then the whole world will become

587
peaceful and happy. Mike Jack brings his family to help out, because he
is always interested in Viujanas programs.
di Deva: We did all the poster board displays for the block party.
The bus was the centerpiece. We had a screen on the bus that you
could fold down so you could have a slide show. We all made masks,
and we did the Mrgari play with masks on, and Viujana Swami was
the narrator. He would sit back with the harmonium and make all the
rumbles and roars with the harmonium into the microphone. We had
a crowd from blocks around watching the slide show and the play.
Then we had a kirtan. They loved it.
Jhnav- dev ds: We took a huge sheet, and he had me use oil
crayon, and I made a gigantic sakrtana party with Lord Caitanya
and Lord Nityananda. It was done with crayons, so the artistic
craftsmanship was questionable, but it was really joyful. We had it on
one whole side of the bus. We put on the play Mrgari the Hunter
Nanda Kishor, myself, and him, mainly. Of course, Viujana gave a
lecture that was really nice. Then we distributed prasdam, and the
poor people there were so grateful. A lot of people came, and we were
pleased with the turnout. We had several of these block parties.
Viujana continues his evening program of doing the laundry in the
mood of serving the Vaiavas. Sometimes he will take someone over to
the laundromat with him just for association. Late one night, Mahrja
asks di Deva to accompany him to the laundromat to wash everybodys
clothes. They drive off in the big old bus with a huge pile of laundry.
di Deva: I dont know how he did it, but the guy lived on two hours
sleep. He never slepthe was always going. So we were in this
laundromat, and the clothes are spinning around, and he had his
beads around his neck and he was chanting japa, half asleep. I was
trying to stay awake, pacing back and forth. Then he started
preaching to people coming in. They were asking questions, and he
was showing them BTGs.
There was this little kid in a gas station across the street, and he
kept following around this older man. And the man was a real macho,

588
heavy-duty kind of a guy. We both picked up on this. So Viujana
turned to me and said, Everybody has a leader. Everybody has a
hero. They have somebody they have to look up to. Its just human
nature. Everybody has to look up to somebody. And this boy is looking
up to this man. This is our relationship with the guru. This is our
relationship with Ka. He just picked that out of the air and gave it
to me. He did that a lot.
Sixteenth Wave In the Presence of the Lord
The secret of success is to take refuge under the protection of the
Supreme Lord. Without His sanction, nothing can be possible.
rmad-Bhgavatam 1.10.5, Purport
San Francisco December 1971
While Viujana is making devotees and opening centers in Texas,
his alma mater has become the leading temple in pleasing rla
Prabhupda. San Francisco has been focusing on Prabhupdas
instruction to distribute his books, and they have had unprecedented
success.
It began out of necessity. When the temple found itself short on
funds after Ratha-ytr, Keava bought little wooden Buddhist begging
bowls and sent the devotees out every day in dhotis collecting money on
Powell and Market Streets. Everybody goes downtown with a begging
bowl in one hand and a pack of incense in the other. They try to get as
much as they can for a single stick of incense. Whatever donation they
receive, they only give out one stick. In this way there is a big profit, but
still not enough to cover the overhead. The temple is completely out of
BTGs and wont be able to get any until the next issue is printed. Of
course, there are several wooden crates full of KA books down in
the basement, but everyone thinks that these books can only be sold at a

589
Sunday feast. It hasnt occurred to anyone that Prabhupdas books can
be sold on the street.
Prabhupda is disturbed that so much money has been spent to print
the books in Japan but no one is distributing them. Something needs to
be done. When a plea is circulated around the movement that
Prabhupda is distressed, Buddhimanta, Premarnava, and Visvareta get
the idea to distribute the stored KA books that are simply gathering
dust. They decide to try and push these big books on the street and door
to door, convinced that they can generate enough sales to cover the cost
of printing. Early one morning they go out with some books to test their
hypothesis. When they return that evening, after a successful day, they
are more fired-up than ever. The next day they go out again and sell
even more books.
During magala-rati, a few days later, Keava has a deep realization.
Feeling inspiration from Ka he focuses on the book distribution
during Bhgavatam class. What were doing here with this KA
book distribution is unique; we are understanding rla Prabhupdas
desire. Its been revealed to me that we are going to be the temple that
distributes the books. Prabhupda is very unhappy, and there are
financial problems in the movement, so this is the solution. Were the
first temple to understand Prabhupdas desire to have these big books
distributed.
Everyone agrees to focus more on distributing the KA books.
Keava has the vision that this is the way to please Prabhupda as well as
cover the temple overhead. He phones Karandhara in LA, and his elder
brother also jumps on the bandwagon. When the stock of books begins
to diminish, Keava makes a big order from the BBT, and the Valencia
Street temple quickly becomes crammed with cases of KA books.
In the ensuing days, the San Francisco devotees continue selling
more KA books. Before long, they are selling about ten books each,
per day, which is completely unheard of. No one has ever done that
before. Keava increases the excitement by creating transcendental
competitions between devotees. He is always trying to motivate the book
distribution.

590
All over the Bay area, devotees are distributing KA books on the
streets and door to door in dhotis. Buddhimanta goes out every day to
Market Street in downtown San Francisco. Due to Buddhimantas
enthusiasm to distribute Prabhupdas books, all the devotees in San
Francisco catch the fever of book distribution. It quickly spreads to Los
Angeles. A transcendental competition develops between San Francisco
and Los Angeles. Who can distribute the most books? The brother team
of Keava and Karandhara takes over from Brahmnanda and
Gargamuni in leading their temples to new victories in spreading Lord
Caitanyas mission.
Yogesh Chandra gets completely caught up in the excitement and
starts organizing sakrtana parties. San Francisco temple acquires an
old school bus, outfits it for traveling book distribution, and soon the
books are being distributed all over California. The party consists of
Keava, Buddhimanta, Bhutatma, Yogesh Chandra, Jmbavn,
Premarnava, Ghostabihari, and Visvareta. The book distribution boom
begins with these devotees going out on the streets of California. Yogesh
Chandra and Buddhimanta have transcendental competitions to see
who can distribute more books. These are the big inspirational devotees,
the pioneers in setting the mood for introducing book distribution in the
movement as a regular temple function.
Just as sakrtana was established in San Francisco in 1968 when
Tamal Ka and Viujana took out their party to chant every day all
over town, now also big book distribution is inaugurated in San
Francisco, New Jagannath Puri.
Jmbavn: Buddhimanta was probably one of the most enthusiastic
devotees I can remember. Extremely enthusiastic. I remember him
saying to me one time, Even if you dont feel enthusiastic, Jmbavn
Prabhu, at least try to become enthusiastic, and then you will be
enthusiastic. That was Buddimantas philosophy. He was always
enthused, always fired-up. He loved distributing Prabhupdas books.
In the weeks before Christmas, the San Francisco devotees are selling
more KA books than ever before and making many devotees as a
result. Keava continues preaching about book distribution. Simply we

591
make it our priority activity. All you have to do is want to do it, and
then try as hard as you can. Everywhere we go, we carry BTGs and
KA bookson street sakrtana, door to door, to the laundromat, to
the store, everywhere.
By personally distributing the books door-to-door in devotional
clothing, devotees are able to extend Prabhupdas mercy to the public,
while making spiritual advancement at the same time. Everyone is swept
up in the transcendental excitement. Hearing the news, Prabhupda is
full of praise for Keavas leadership.
I have been receiving so many reports about how my disciples of the
San Francisco temple cannot be surpassed by anyone in distributing
my books. Sometimes they are selling as many as 70 Ka Books daily.
So if this is true, then certainly when I return to the U.S. I must come
and stay in your temple. By distributing my books profusely, you are
giving me great encouragement to translate. And you are all helping
me to fulfill the order which Guru Mahrja gave me. So I am so much
grateful to you, and I am sure Ka will bless you a million times over,
for doing this work.
Letter to Kesava, January 1, 1972
Jaynanda tacks the letter up on the bulletin board next to the office
door. He is so happy for Keava that he is always glorifying him. Youre
the one who did this. You got the mercy. Jaynanda and Keava have
such a sakrtana rasa that the whole temple becomes surcharged with
their mood.
Encouraged by Jaynanda, Keava sends copies of the letter all over
the movement. Prabhupda keeps pushing the theme of the success of
San Franciscos book distribution in other letters that he sends around
the ISKCON world. To the devotees in England he writes:
The more we sell books, the more we advance in Ka consciousness,
and the more we help others to have solid information how they may
take advantage of their human form of life and achieve the supreme
perfection. So I want that you should now increase very greatly this
selling of books and literatures
ymasundara informs me of your proposal for a traveling party
for roving all over England and Wales, just like Krtannanda is doing
in America. I think this is a good proposal, and you may compose

592
many such nice songs for attracting the young people from villages and
towns. I very much approve of such traveling SKP program. And if you
are able to infiltrate into schools and colleges for introducing Ka
consciousness and selling our books, that is also very nice.
Letter to Kulasekhara, January 10, 1972
Portland, Oregon December 1971
The Portland devotees are busy organizing the Puspa Abhisheka
Festival, which will be celebrated on New Years eve. Among the
devotees helping with the organization are Dina Bandhu and Akuti, who
had last seen Viujana Mahrja when he was still at the tiny four-plex
in San Antonio. They both feel that the festival will be a tremendous
success if Viujana Swami comes to lead kirtan and lecture. Dnavr
dsa is now the temple president, having moved up to Portland earlier in
the year. In full agreement with Dina Bandhu, Dnavr at once calls
Viujana in Texas. Mahrja replies that he would love to come if rla
Prabhupda gives his sanction. Immediately Dnavr sends off a letter to
Delhi. The reply is not long in coming.
I am very pleased that you are making arrangements for the 1st
ANNUAL PUSPABHISHEKA YATRA PARADE AND
FESTIVAL, 1971, and if he is free to come, Viujana Swami may
come to lead the kirtan and preaching. That is a good proposal. Ka
was just a toy in the hands of the gops, so one day the gops decided
that we shall decorate Him. Puspabhisheka means a ceremony to
decorate the Deity profusely with flowers, ornaments, cloths. After
there should be lavish feasting and a procession through the streets, so
that all the citizens should see how beautiful Ka appears.
Letter to Danavir, November 20, 1971
Because it is winter, the program will be held indoors at Portland
State University. Dnavr has rented the auditorium for the evening
with the idea that many students who live on campus will attend. He
prints up and distributes flyers outside the hall for days in advance.
Devotees arrive in Portland from all over the NorthwestSeattle,
Vancouver, Victoria, and Edmontonto help celebrate the festival.
Viujana Mahrja soon arrives, and taking full advantage of his

593
presence, everyone is eager to go out on sakrtana.
Dnavr: We went out with him to distribute door to door and he had
a very unique method. He would walk up to the door with both hands
full. In one hand hed have a poster hanging, and in the other hand
hed have books. When they answered the door, he would tell them
about Ka. That was his way of going door to doorselling posters
and books.
Jambavati dev ds: A lot of devotees were there, and I had come
down from Seattle. It was in the middle of winter and we couldnt get
any fresh flowers, so we stayed up all night making tissue paper
flowers in different colors. We had a few real ones but the majority
were made from tissue paper.
We had a big rati and offering to the Deities up on the stage in
the auditorium. Viujana Mahrja recognized me as the one he had
preached to in LA. When he passed me in the temple he asked how I
was doing and where I was serving. I was amazed that, even though he
was a sannys, he would still speak with me. I very much appreciated
that he was friendly and he didnt ignore me just because he took
sannysa.
For the night of the festival, twenty five-gallon barrels of prasdam
are prepared. Unfortunately, only two guests come, even though
devotees have distributed thousands of fliers. Undaunted, Viujana
chants enthusiastically, circumambulating the room with a life-size
painting of Lord Caitanya which he holds up on a long pole. All the
devotees follow behind him like a train, chanting away with unbridled
energy. Later, Viujana sits on stage with his harmonium, leading all
the devotees in singing bhajans. Although the turnout is less than
expected, everyone has a good time, and the younger devotees get the
opportunity to associate with a senior Vaiava sannys.
Rdh-Dmodara dsa: I gave Viujana a small bottle of Spiritual
Sky oil, and he told me, Once when I was just a big hippie, this was
all I had to give to rla Prabhupdaa couple of bottles of essential
oil. It wasnt Spiritual Sky. Later, I was told that rla Prabhupda

594
used to keep the oils in a drawer in his room. Once in a while he
would take them out of the drawer, open them up, and smell the
fragrance. This is how rla Prabhupda loves his devotees.
Orlando, Florida December 1971
The Road Show is leaving Tampa after an incident had almost
disrupted the entire program. On the road out of Tampa there is a
second disturbing incident. Rdh-Dmodaras bus breaks down, and
Harikea has to push it with the kitchen bus all the way to Orlando, a
three-hour journey. It appears to some devotees that this is an omen
from the Deities.
The buses finally arrive at a large rambling old house next to a huge
airplane hangar in the middle of vacant farm land where the party will
stay for the next few weeks. The property belongs to a retired hypnotist
and member of Mensa. The rest of that day, Rdh-Dmodara sit outside
on Their portable altar beside a beautiful little lake, as the Road Show
mechanics fix Their bus. Silavati also sits outside all afternoon fanning
Them and attending to Their needs, while Zubin sets up his tie dye tent,
reserving a special place for the Deities.
The owner is obviously very rich and allows the devotees to run free
over the whole place. Vndvana Chandra utilizes the airplane hangar
for drama rehearsals. The lake is just perfect for a morning bath.
Everyone gathers for kirtan on the lawn beside the lake at evening.
Mangalananda has his acoustic guitar and gets everybody to sing, while
someone roasts corn on an open campfire. It is the Christmas season,
and the devotees sing most of the well-known Christmas carol melodies,
although the words are always Hare Ka. Some devotees call home to
wish their parents a Merry Christmas.
At this juncture, Pukara arrives from the ISKCON Press Art
Department in Brooklyn, hoping to join the program. Krtannanda
immediately gives him the service of painting the three buses, inside and
out. Pukara gives the buses two coats of white paint with touches of
lavender. Then he paints the Hare Ka mantra in large letters all

595
around the vehicles on both sides, adding the symbols of Vishnu, and
peacocks. The buses look very colorful. You know something is
happening when these buses come to town.
The Yogi Bhajan people in Orlando are friendly and come over
during the week to help the devotees get things done. They also like to
come on Sunday for prasdam. They are very favorable and helpful, but
the good relations dont last. One Sunday, Jamadagni gets unnecessarily
heavy, and they feel insulted. As a result, they stop coming to visit.
One afternoon, a woman across the lake sees smoke and calls the fire
department. There are only two people in the house when the Fire
Marshall bursts into Pukaras room while he is preaching to a visitor.
The guest is shocked seeing the fire trucks and fire fighters, but Pukara
calmly quotes a loka that one is not disturbed having passed through
the forest of illusion, as the fire department runs amok all over the
house. Rdh-Dmodara are not present as They are out on sakrtana.
They are generally out on sakrtana during the day.
Harikea and Mangalananda are still trying to work together on the
music, but theyre at totally opposite ends of the musical spectrum.
Harikea likes doing jazzy stuff, while Mangalananda is writing straight-
ahead pop songs with Jamadagni. They finally decide that they cant
work with Harikea, who then complains to Krtannanda Swami one
evening. But Krtannanda also prefers Mangalanandas style; it is more
accessible to college students.
Besides the rift between the different styles of music, a much more
serious event almost tore apart the whole Road Show program in Tampa,
which sparked the move to Orlando. Although most of the devotees are
seriously following Prabhupdas instructions, the artistic format
inevitably attracts people who are not spiritually strong. A
compromising situation was exposed, involving two weaker devotees
who forgot their vows of celibacy. The incident was so distasteful that it
provokes several people to abandon the show. The disturbance leaves a
negative impression with the friends of Ka who have been supporting
the devotees.
Zubin: The whole show went through some heavy changes. Certain

596
devotees in charge of certain areas turned out to be very neglectful, so
they reshuffled the whole thing and went on again. At this point the
energy seemed to be splitting, so I left and came back to New York.
Krtannanda Swami begged me to give him the tie-dye tent because
he felt it was one of the integral parts of his show. It set the whole
tone. So I aquiecsed and gave it to him, saying, Well, remember,
when I call you and I want it, you must promise to give it back to me.
He said, No problem.
The remaining devotees are determined to carry on the preaching
spirit, pledging to be more vigilant to avoid capricious connections.
Before the turn of the New Year, a letter arrives from Prabhupda,
who has returned to India and is presently in New Delhi. He is accepting
ten people for initiation; five for first initiation and five for second
initiation. This will take some of the load off Silavati, who needs help
taking care of the Deities. Prabhupda warns the devotees to maintain
the principles in order to remain situated on the transcendental
platform.
This traveling SKP in buses carrying tents is very encouraging. It
should be continued all over the country. One thing is that all the
students on the party must strictly follow the rules and regulations.
Cleanliness is most essential, rising early, taking bath, etc. It is not
that because we are traveling that we can neglect our routine work
and become irregular in our habits. No, we must make every effort to
remain regulated and clean. This is the solid basis for our work. When
our routine work, like chanting, reading books, nice arati, Deity
worship, etc., is very nice, then our preaching will have effect. That is
the secret.
Kindly push on with this traveling preaching party, distribute
as many books as possible, and this will be the real contribution to
Lord Caitanyas Movement.
Letter to Kirtanananda Maharaja, December 12, 1971
Despite so many creative and independent-minded people, along
with spacey dancers and singers, Krtannanda Swami is doing his best
to maintain a regular temple schedule. Every morning he gives rmad-
Bhgavatam class outside by the lake. He knows that only a strong
morning and evening program, strictly following Prabhupdas

597
instructions, will save devotees from making the kind of mistakes that
forced them to leave Tampa. Although Bob and Aura are still asleep,
their little boy Jude, climbs out of their bus to come and sit with the
devotees for class. Krtannanda Swami always says, The reason theyre
here is because of him.
Jude Shectman: They used to tell me that I would sit through rati
and session after session as a baby, soundless and motionless, and just
listen. They said I took in a lot of information for being only two
years old.
Somehow or other, Krtannanda says one day, Viujana
Mahrja will join us.
Viujana Swami is so well known for his musical ability that
Krtannanda feels it would be much better for the program if he were
leading. The devotees are mostly inexperienced young Vaiavas and he
knows Viujana can transcendentalize their music. But there is always
the back and forth argument whether rock music is good for the
consciousness of the devotees. Should it be more kirtan and bhajans?
How can we make the program more attractive to college students and
keep it transcendental? How can we keep everyone in good
consciousness so they dont fall into my?
When Narada Muni mentions that he knows Viujana from LA,
everyone pressures him to get in touch right away. Narada Muni and
Krtannanda open communication with Viujana, inviting him to
come for a week just to see what they are doing and to give some advice.
In the meantime, everyone goes out daily for street sakrtana and
Rdh-Dmodara always accompany them. Everyone knows that going
out to chant is the best way to receive the Lords mercy.
Mahmy dev ds: I remember going out in the streets and getting
tons of oranges donated. We always had a huge barrel full of orange
juice, so you could just help yourself at any time. Our black neighbors
were poor, but generous. They had orange and grapefruit trees, and
they just gave them to us off their trees.
While the bulk of devotees do street-chanting and BTG distribution,

598
Krtannanda gives college classes. Mangalananda expands the concept
with illustrated lectures. Krtannanda begins the class in a normal way,
speaking about karma, reincarnation, and how we all must die.
Suddenly, Mangalananda walks into the room. Nice place you got here.
Whats going on? Krtannanda acknowledges him and explains the few
philosophical points he has just made to the class. No one is yet aware
that Mangalananda is part of the show.
Mangalananda plays an inimical character who eventually starts
taking off on the Swami with sarcastic remarks. When Krtannanda
explains about the time of death and the Yamadutas, Mangalananda
begins to go a little crazy. Okay everybody, get out of here. This place is
mine. All mine.
At this point, two devotees enter the classroom dressed as Yamadutas.
They look really ghoulish with pointed ears, as they grab Mangalananda
and drag him forcibly from the room. The students dont know whats
going on. Then Krtannanda explains, This is just like us. We come
into the world with nothing. Nothing is ours yet we claim its ours. In
this way were crazy, just like that man. And thats why they carried him
off.
The Road Show theater is also beginning to jell and becomes more
focused. The whole nature of the performance is evolving, with more
acting and a lot of philosophy in the presentation, along with light,
mellow music. Mangalanandas music is very airy, open, never heavy.
Sometimes theres a riff or two, but basically the style is light pop. The
melodies are catchy and the English words very poetic, but they are light
kirtan-oriented tunes.
Rupa Vilas: I saw them later in Orlando, when they were wintering
in Florida. At that point they did have Rdh-Dmodara and they did
perform regular plays. I remember going to a program where they
rented a community center. They had a multimedia presentation with
all kinds of slides and paintings of Ka. At the same time they had
music. Rdh-Dmodara were on a swing, and hundreds of young
people were coming forward to swing the Deities. It really began to
gather momentum and was very exciting. If you heard the Road Show

599
was going to be somewhere, you wanted to be there, too.
To keep the Road Show going as a creative troupe and to maintain it
as a cohesive unit and potent preaching force, more aggressive
marketing is needed. Kirtananada sends out Kuldri and Narada Muni
with the instruction to start booking shows. Since they have no money,
their presentation is simply a black and white leaflet and a few
snapshots. As they also have no car, they hitchhike to Gainesville and
stay with Amarendra at his temple..
Gainesville, Florida January 1972
Another unfortunate incident abruptly ends rehearsals and cuts
short the Road Show sojourn in Orlando. Jamadagni enters into a
heated discussion with the owner of the house and ends up telling him
that he will take birth as a cockroach in his next life because he is
attached to his house. Thats the end of their stay there.
Other unwholesome circumstances are causing discomfiture to some
devotees. One by one, more of them begin to leave the Road Show after
Orlando.
Lambhodara: I left before Viujana Mahrja came on board. A lot
of it for me was a racial thing. There was a current of racism in those
days, unfortunately. This was at the time of Vietnam, the counter-
culture, civil rights, and racism. I expected a certain degree of shelter
in the movement from that, and didnt get it. I had a real hard time
with the racism. There was also a certain lack of love amongst the
devotees. For me, it was a lot of stress.
Nevertheless, the show must go on. The buses are on the road again,
headed for Amarendras temple in Gainesville, where rla Prabhupda
had come six months earlier describing it as this remote corner of the
world, so far away from rdham Mayapur.
The remaining devotees are upset seeing their brothers and sisters
leave out of displeasure. They realize they have to become more Ka
conscious. They carry on the program in the mood of service to rla

600
Prabhupda. On the road up to Gainesville they vow not to make the
same mistakes again.
Silavati still complains when the Deities are tied up, but in the
moving bus it is too dangerous to drive without securing Them.
Mahmy dev ds: When the bus was moving, Silavati would
usually sit right in front of the Deities and guard Them. Even though
the altar was tied and They were tied to the altar, there was always
the chance They could fall. So she pretty much would be the one to
watch the Deities. One time she had me sitting right in front of Them
chanting, and the bus made a sudden stop. I reached out and grabbed
Dmodara. They were fine, but I just wanted to touch the Deities. I
was very attached. I felt like I knew Them because I had seen Them
in the closet in Washington before They were installed.
Krtannanda Swami writes Prabhupda to explain how the Deities
are secured when traveling on the bus. He also recounts the latest
developments, that they have been doing radio and TV shows, that they
are getting paid to do college engagements and other programs, that the
buses have all been nicely outfitted and painted, and how he had even
approached the Mayor of Orlando and sold him a KA book. Finally,
Krtannanda asks Prabhupda if they can name the Deities.
Everyone enjoys having Rdh and Ka on the bus. This is a major
part of what the Road Show is abouthaving the Deities along and
bringing Them places. The program is simple and direct. Whenever the
buses are on the road, devotees like to make impromptu stops to perform
sakrtana in the true spirit of Every Town and Village. Rdh-
Dmodara generally accompany the devotees because They are also
sakrtana Deities. This is unprecedented in scripture, but nothing is
impossible for the Supreme Lord and His eternal consort. They are
prepared to undergo the same difficulties as Their devotees in order to
bestow Lord Caitanyas mercy to the conditioned souls of America.
Narada Muni: Prabhupda wrote and said They were special Deities
acting as Lord Caitanya and therefore we were able to travel with
Them. There was some controversy initially because we were taking

601
Them in and out all the time. We had a mobile altar, but we used to
carry the Deities from the bus when wed go on the streets for
chanting, or when wed do engagements. We didnt have a palanquin
then. I had the good fortune of carrying Rdhr all the time. It was
very intimate.
Rdh-Dmodara always come out of Their templethe busand go
into the venues where the show is booked. Whenever there are
programs, They also go because They are an integral part of the show.
Therefore, They are always being transported back and forth, which is
not only unusual but difficult, because They are so large. Its not like
carrying in six-inch Deities. They are large, heavy Deities, not the type
meant for moving around, but this is a service that everyone wants to
docarry Ka.
rutakrti: I was one of the brahmanas, and there werent a lot back
then. I didnt do ratikas very often, but I did carry Them in and out.
On one occasion, I was taking Ka off His altar when something
happened and He fell over. On the surface nothing happened that you
could see, but obviously He fell over so it must have hurt. I was
devastated. I was very young, sincere, and very crushed by this
incident. I can remember crying the rest of the day, feeling that my
Ka consciousness was finished.
Finally, I said to Krtannanda Swami, This is so terrible. How
could it have happened? And how could I have done it? I have no
Ka consciousness.
Well, its obvious by your reaction that you are Kas devotee,
he said. Otherwise, you wouldnt be so concerned about it.
That gave me some relief, because I was basically a basket case
about it. It was just due to a lack of consciousness on my part. It was
very unusual, because They were not traveling Deities, but they were
Deities traveling. Thats the role Ka took after being in the closet
for so long. He went out and preached. He was always there no
matter what kind of show was going on. It was a nice setup, but it had
its difficulties because of how heavy He was.
After this incident, rutakrti loses his confidence to carry Ka and

602
Harikea is chosen to carry Ka from now on.
Harikea: I used to carry Ka all the time before there was a
palanquin. He would lean against my shoulder and I would be
walking Him to wherever He had to go. I was much stronger in those
days. He was not light. Me and Silavati used to take care of the
Deities. Those Deities were really special. They did all kinds of things
with us to increase our faith. I was just completely happy. The
standard was quite high. Prasdam was very good and opulent. They
got Their offerings on time, except when we were on the road.
Everybody loved the Deities, and They were very nicely taken care of
by all the devotees. They really liked traveling, too. You could tell they
liked it. They were smiling very much.
The Gainesville temple is a small house right near the University of
Florida, maintained by Amarendra and his wife, Gayatri. Behind the
little house is a big empty church, which Amarendra rents, and thats
where the Road Show devotees stay when they arrive late one
afternoon.
Gadi dsa: The Road Show came to the temple with about thirty
devotees, mostly from New Vndvana. They were all wearing ankle
bells, if you can imagine that. I remember looking out the upstairs
window and hearing all these ankle bells; chingy ching-ching-ching.
The men were wearing them!
We rented the church behind the temple for the programs. The
Road Show put on their presentation with some acoustic guitars, an
unusual kirtan, and plays. I remember a lot of tie-dye stuff, like for
backdrops. It was the scene back then.
The highlight of the show is the Fish play. Mahmy plays the wife,
and different people are Mayas agents, but Mangalananda is so good at
being Mayas agent that soon he plays all the characters, even the wife.
He uses just the barest bit of costume to make the difference between
characters, like a chefs hat for the restaurant waiter. At this point, the
play is at its best. Silavati doesnt participate in the plays, but she has an
exceptional voice and does a lot of singing. Someone arranges for a local

603
TV station to come and film the Fish play performed in the church, so
Rdh-Dmodara and the devotees are on TV again.
Harikea: I was the fish and Mangalananda was everything else. It
was just the two of us. We had two guys in the back of a screen and
they would do quick changes of clothes on him. So he would walk
behind the screen in one dress and walk out with another dress. And I
was the fish the whole time. There was no music during the play, it
was just the two of us talking.
The play was actually the funniest thing that had ever been
produced in ISKCON history either before or after. It was so funny
at one point Krtannanda Swami fell off of his seat. He was on a
little sana where hed given a lecture. This play was such a riot that
he was holding his stomach laughing, and he fell right on the floor. He
was rolling on the floor. It was so funny. The people in the audience
were going completely bananas. They couldnt control themselves. It
was the funniest play.
The troupe stays in Gainesville for two weekslong enough for
those who want to go with it to become very attached to the idea. For
any devotee with musical inclinations, the idea of traveling, playing
music, and putting on Ka conscious presentations is very attractive.
Gadi dsa is completely enthralled by the program, and he ends up
leaving with the Road Show when the buses pull out of Gainesville
heading north towards Tallahassee. A year has past since Brahmnanda
Swami and Bhagavat dsa had first introduced Ka consciousness
there at the University.
The Road Show doesnt plan to stay in Talahassee very long because
everyone is excited to reach New Orleans where Viujana Mahrja is
supposed to come to visit, and maybe even join! All the talk is about
Viujanas joining the party. The plan is to convince him to try it for a
week, and then get him so involved that he will stay.
rutakrti: I was an East Coast devotee and Viujana was a West
Coast devotee, so our paths didnt cross often. But I used to hear
about him. His reputation was that he was very charismatic. He was

604
known to have the most wonderful kirtans and a beautiful voice.
Thats what I knew of Viujana Swami, that he was a great devotee
and his kirtans were fabulous.
Mahmy dev ds: Actually, the Road Show closed down the
Tallahassee temple. I heard that Prabhupda said, Boil the milk,
that was the phrase they were using to concentrate on a few centers
rather than a lot of little centers. A few days after we were there, it
closed. First we devastated Tampa. We ruined their sakrtana with
all of us going out everyday. We worked the University to the max
and picked it to the bone, basically. Then we came to Gainesville and
stole the temple commander, Gadi. We also took half their kitchen
equipmentnot on purpose. We used to cook feasts together and
things would get merged. So we got a reputation for taking devotees
and equipment.
Driving West on Interstate 10, the Road Show buses cross the state
line into Alabama, leaving Florida behind for good. But the memories of
their stay remains etched in everyones mind. By organizing programs
which received such a good response at various universities throughout
central Florida, the Road Show experience helps to increase Ka
consciousness in the Sunshine State. This is a creative period in the
lives of these individuals, who plant the seeds for the future Rdh-
Dmodara sakrtana parties.
Mobile, Alabama February 1972
Mobile is nestled on the Gulf of Mexico next to the Mississippi
border at the southwestern tip of Alabama. As the Road Show
motorcade drives along Interstate 10, Mangalananda is busy in the
kitchen bus, cooking up his specialtiesthe Road Show staple diet.
Because he is cooking on a moving bus, Mangalananda has to be very
careful. Every day he serves out kichari, and breadsticks deep-fried in
first class ghee. Mangalananda has a breadstick recipe that is out of this
world, with three or four different flours, different spices and anise
seeds. The amount of dough in just one of these breadsticks is

605
comparable to five or six chapatis. Because they are cooked in ghee, they
are opulent and filling. Devotees sometimes eat eight, nine, even ten
breadsticks. The kichari is equally wonderful with plenty of vegetables.
As soon as they arrive in Mobile, the devotee caravan heads straight
for the University of Alabama, keeping in sync with Prabhupdas desire
to preach to the college-educated youth.
Harikea: We did a lot of dormitory preaching in Alabama. We went
into the dorms selling magazines and preaching to the students. There
was no problem for us whatsoever. They gave us the best reception of
anybody. The students loved us. The teachers loved us. Everybody
loved us.
We never used to have a place to stay when we did our show, so
my job was to find us a placewith four buses and about thirty
devotees. I used to go into the Student Union at the universities, and I
used to just stand there and look helpless. I was dressed like a devotee,
just standing there.
Within fifteen minutes someone would walk up to me and say,
Whats wrong? Do you need some help?
Yeah.
What?
I need a place to stay with my friends.
Well, sure. You can stay at my place. I wouldnt tell them there
were four buses and thirty devotees. All of a sudden, wed all show up.
Some of us would stay in the house with the people, and the rest would
be in the buses. In the morning wed all be in the bathroom, and the
people would go crazy.
Even in remote Alabama where devotees have never been before, a
devotee or two will show up out of nowhere, with aspirations to join the
Road Show. Suresvara had crept away from New Vndvana to join the
Road Show, only a few days after he received second initiation. He just
hitchhiked away in the snow because he always had aspirations to be
part of the show.
Suresvara: I reached New Orleans first. At the temple were the PR

606
menToaa Ka, Kuldri and Jamadagni. The four of us
hitchhiked, in two separate teams, to where the Road Show was
staying in Alabama. You can imagine hitchhiking in the south with
shaved heads and dhotis. Jamadagni was composing songs while I was
with him. It was just amazing stuff.
I immediately got sick in Alabama. I was laid up in the bus for a
week, but Mangalanandas breadsticks and kichari revived me. He
was great. After a week I left and went back to Pittsburgh. Later, I
heard that Viujana had come from Texas and met the Road Show
in New Orleans.
San Antonio
rla Prabhupda is encouraging the Road Show. He had requested
Viujana Swami to join earlier, partly to fulfill his own dream many
years ago while still in India. One of the reasons Rdh-Dmodara are
traveling is to fulfill that desire of Their pure devotee.
The moving sakrtana party was programmed long, long ago, even
when I was in India. When there was talk about preaching amongst
our godbrothers, I used to say to my godbrothers that when I would
begin preaching I shall take two trucks, one for sakrtana party and
one for carrying requisites, and I would go from village to village
throughout the whole world preaching Lord Caitanyas message.
Letter to Rupanuga, April 27, 1970
Since Rdh-Dmodara have emerged from the closet, two amazing
phenomena have taken place that will soon develop into regular
ISKCON activities. The first is the beginning of traveling sakrtana
parties to spread the mission beyond the local temples area of influence.
The second is the sales of big books as the way to make devotees and
maintain the centers. And not only in America is this taking place, but
throughout the ISKCON world.
In Canada, Gaurahari, out of Victoria, and Mahatma, out of
Vancouver, have traveling sakrtana parties in vans, while San
Francisco has its traveling bus. Not to be outdone, the Australian
devotees in Sydney have converted a double decker bus with a temple

607
and kirtan facility on the bottom floor, in addition to a kitchen and
sleeping facilities on the top floor. Many other temples begin sending
out traveling parties after hearing about the success of the program.
Although Viujana, Tamal Ka, and Jaynanda originally had the
first traveling sakrtana party, that example had never caught on.
Obviously, Rdh-Dmodara are inspiring everyone to travel and
preach, and now Ka dsa wants to start the program in Europe.
You may organize your traveling party on the lines of a festival which
moves from city to city, and if there is good field, a camp may be set up
and you may carry on with our Hare Ka Festival as long as there is
good response. In this way, you may move from country to country as
the weather permits. And you can equip yourselves to be completely
self-sufficientsleeping, cooking, everything. This program is very,
very pleasing to me.
Letter to Ka dasa, November 30, 1971
Everyone in ISKCON is excited about the new traveling sakrtana
parties, except the devotees in San Antonio temple. They are
disheartened because they have heard the news that Krtannanda
Swami is coming to visit, with the intention of taking away their
beloved Viujana.
r Galim: I was temple president in Austin, but one day I was
visiting San Antonio when Krtannanda Swami called up and asked
Viujana to join his bus party. Krtannanda said that Prabhupda
had asked him to go back to New Vndvana, and he needed
somebody to manage the Road Show. Viujana Mahrja just burst
out in laughter.
Well, Ive got my own bus. Were going to compete with you.
Thats my! You could practically hear the vibration from
Krtannanda over the phone. Prabhupda wants me to go back to
New Vndvana and you have to take over. Youre the only one.
So Viujana said, Okay. It wasnt more than a week later he was
gone.
When Krtannanda arrives in San Antonio with Toaa and
Kuldri, they discuss the whole program with Viujana. Krtannanda

608
takes a different approach, expressing his feeling that the show is
missing a charismatic leader. We need a man like you, Viujana
Mahrja. Come and join us for a week and see if you like it. His
strongest point, though, is that Prabhupda has sanctioned Viujanas
participation.
Krtannanda Swami: I talked to him about joining, and he was quite
agreeable to the idea. We had a great deal of admiration for each
other, and I explained the great opportunity that Ka was
presenting to us in reaching college students. I showed him the
opportunity that was wide open for him to help us, and how much he
could increase our effectiveness. His impact, of course, was
immediately to increase the effectiveness of our kirtan. He was a
powerful kirtan man. He was also a charismatic speaker, especially
with young audiences. He could project a very beautiful image.
The meeting with Krtannanda Swami convinces Viujana
Mahrja to join the program because Prabhupda has already requested
him to get involved. He agrees to meet Krtannanda in Houston the
next day, after informing the San Antonio devotees of the new
arrangement. During Bhagavad-gt class that evening, Viujana
reveals his decision and Prabhupdas sanction.
di Deva: When he told everybody he was going to leave, boy, I tell
you, everybody wanted to leave that minute to join the Road Show.
But he wouldnt let anybody, including Dwijahari, who was really
upset.
Jhnav-dev ds: We were just starting to get off the ground when
Krtannanda got permission from rla Prabhupda for Viujana
to join the Road Show. He convinced Viujana that our preaching
program was subordinate to their preaching program. At that point,
Viujana was defeated by Krtannanda, evidently with the blessings
of rla Prabhupda. Of course, when he went our temple completely
folded.
The next morning Viujana leaves San Antonio after preparing a

609
feast for the devotees. As he drives off down the road, everyone keeps
their vision focused on the vehicle with a tear in their eye and a sadness
in their heart, until it disappears from view.
In Houston, a rousing kirtan party is waiting to welcome Mahrja.
As one party laments, so does the other rejoice. In the temple room
Visnujana sits before the devotees with Krtannanda Swami, and they
each give a talka double class.
During lunch prasdam, Viujana has a chat with Dayal Chandra,
who became a devotee at the first Houston temple on Gray Street. Dayal
is an expert mechanic and has fixed Mahrjas Bhakti-Yoga-Mobile on
many occasions. Viujana asks Dayal to also join the Road Show as a
mechanic and driver. Krtannanda at once sees the wisdom of this
proposal and agrees, introducing, in his turn, Aja dsa, who will also be
joining the program and traveling with them to New Orleans where the
entire troupe is waiting.
Aja: Gadi and I had musical backgrounds before we joined the
movement. When Hridaynanda became temple president at
Houston, he took me with him. Gadi called from Gainesville and said
he had just joined the Road Show and had told Krtannanda Swami
about me. So Krtannanda arranged with Hridaynanda for me to
join. They had come for Viujana Swami, and there I was with the
two Swamis. It was ecstasy, as you could imagine.
After lunch, everyone jumps into Krtannandas van. Kuldri pulls
out of town and back onto Interstate 10 East. As they drive along,
Krtannanda, Toaa, and Kuldri excitedly tell Viujana about the
Road Show program, and especially about their beautiful Deities.
New Orleans, Louisiana February 1972
Kuldri drives all through the night. Just before dawn the next
morning the van pulls into a rest area somewhere in Louisiana outside
New Orleans, and there are the buses. Most of the devotees are already
in the temple bus waiting for the two Mahrjas to arrive. Its all lit up
and aglow, with only twenty minutes left before magala-rati.

610
Gadi: We were on the bus anticipating his arrival, alongside the road
at a rest area out in the bayou. (biyou: A sluggish stream that
meanders through lowlands, marshes, or plantation grounds) It was
completely dark when I met Viujana. He had a big, wide ikh,
practically the whole back of his head, and it was long. I remember
just seeing the back of his head, with this big ikh outlined against
the backdrop of a city way off in the distance creating some light.
As they enter the bus, Viujana Swami is immediately attracted to
how beautifully the temple has been fashioned. He sits down at the
harmonium ready to lead magala-rati before the Deities he has heard
so much about. He has no idea that his life is about to take a dramatic
turn. At the sound of the conch Viujana offers obeisances and hears
the curtains being drawn. When he looks up to see the resplendent faces
of r r Rdh-Dmodara for the very first time he is stunned by Their
beauty. For a moment, he is unable to utter a sound; as his eyes behold
the exquisite forms of Their Lordships, his heart is captivated by Their
merciful glance. Feeling the expectant gaze of the devotees in the bus, he
regains his composure and begins chanting.
Aja: Ill never forget that moment, because it was the first time I had
ever seen Deities. Id only been in the movement about four months. It
was a very crisp morning, and the atmosphere of the bus was created
like a temple room. It was all wonderful.
Dulal Chandra: When Viujana first came it was a transcendental
experience. You actually knew he was a special devotee from the time
he first walked onto the bus, led a little kirtan, and spoke a little. I
immediately knew he was surcharged with spiritual energy. The
transcendental position that he maintained in enthusing everyone in
their service was paramount throughout the Road Show.
During japa, a devotee hands Krtannanda a letter that he picked up
at the New Orleans temple. After reading the letter, Mahrja excitedly
gathers everyone together and reads it aloud.
My dear Krtannanda,
Please accept my blessings. I beg to acknowledge receipt of your

611
letter dated January 2, 1972, and I am very very pleased to hear from
you again and to hear that your roving party is having great success
and opening many temples. Actually that is the process, traveling,
preaching, taking opportunity wherever Ka offers it and leaving
behind solid centers where propaganda will continue to go on nicely.
You are doing very good work and I am very much pleased upon you
for such sincere effort. Your program of speaking in colleges and other
places and getting paid is very much liked by me; in this way, try to
penetrate every school and college and introduce our books profusely.
You are taking advantage of every opportunity for spreading
Ka consciousness by speaking on radio, attending engagements, etc.
That is the method recommended by my Guru Mahrjanow you
are practically demonstrating this fact with good results. So go on like
this, you have all of Kas blessings.
It is very nice that even the Mayor was convinced by you to
buy our KA book. That is a very good sign. Yes, you may name
your naughty boy Rdh-Dmodara because He is always being tied-up
with ropes.
Hoping this will meet you in good health and happy mood.
Your ever well-wisher,
A.C. Bhaktivedanta Swami
Letter to Kirtanananda January 20, 1972
All the devotees are stunned with ecstasy. Rdh-Dmodara! Were
traveling with Rdh-Dmodara. Taking turns, Krtannanda Swami
and then Viujana Swami relate the pastimes of Mother Yaod with
her naughty child Dmodara, whom she tied with ropes of love after she
caught Him stealing butter. The conch interrupts the talk, and
Viujana Mahrja again leads a kirtan for the beautiful Rdh-
Dmodara Deities that have already captured his heart. The kirtan goes
on and on, as Mahrja is overcome by waves of rapturous feelings.
None of the devotees have ever experienced kirtan like this. The Road
Show has never been as blissful as today!

After the morning program, Viujana has a reunion with Silavati.
He hasnt seen her since his brahmacr days in LA. They speak mostly
about the Deities. Viujana can see how beautifully Silavati is taking
care of Rdh-Dmodara and expresses his appreciation for her service.
The buses are getting ready to pull out of the rest area when, all of a

612
sudden, their discussion is interrupted by Harikea, who comes with
ropes to tie down the Deities.
Viujana is shocked to see Rdh-Dmodara being bound like
fugitives. Why are you allowing them to tie Rdh and Ka with
rope? he asks Silavati incredulously.
Ive been telling them for months, Silavati explains, but nobody
listens to me. They dont understand. Silavati points out that the ropes
protect Them from falling when the bus is on the road. But she voices
her objection that she also doesnt like to see Rdh and Ka tied, and
has disagreed with this policy from the beginning. Unfortunately, she
explains, nobody has taken her seriously.
After tying the Deities securely, Harikea gets into the drivers seat
and starts up the engine for the drive into New Orleans. Viujana
promises Silavati that he will build a much better facility for the Deities
so that They wont have to be bound up. After all, Ka is the King and
Rdhr is the Queen! How can Their servants tie Them up?!

Devotees always called New Orleans the fourth mode of material
nature, because the city is such a dangerous place to live, with one of the
highest murder rates in the world. It was under Spanish and French flags
before Thomas Jeffersons bold action in negotiating, without consulting
Congress, the Louisiana Purchase from Napoleon in 1803 for fifteen
million dollars. The purchase doubled the size of America, and marked
the end of Napoleons plans for a colonial empire.
Today the architecture is still predominantly a Spanish and French
mix, and most of the streets have French names. Viujana Swami leads
the devotees on sakrtana through the streets of the French Quarter,
where the tourists throng.
Later in the afternoon, he slips away with Krtannanda Swami in
the Chevy van to pick up hardware supplies. Viujana wants to build a
new altar for Rdh-Dmodara, and Krtannanda Swami gives his full
backing and support.
The two Swamis decide they will spend the night outside New
Orleans, as the temple is simply too small to support four busloads of

613
devotees and all the vehicles. Besides, there are engagements booked in
Thibadeaux, deep in the bayou country south of New Orleans.
Krtannanda is eager to have Viujana and Aja see the Road Show
perform so that they can offer suggestions for improvement. Now that
Viujana is on board, Krtannanda wants to engage him as fully as
possible so that he will stay. Aja was previously a writer of drama and
music, so Krtannanda hopes for a more sophisticated presentation. He
gives them a free hand to do whatever they see fit. Viujana Swami
already has ideas for the show as well as a plan to better facilitate Rdh-
Dmodara.
As the caravan leaves the city precincts and heads out on the open
road, the atmosphere immediately becomes more peaceful. The
motorcade soon pulls off the Interstate onto a country road, heading
south into bayou country. With evening advancing, the sky is ablaze
with crimson clouds, as the sun takes a majestic bow before exiting the
western horizon.
Pukara: We were traveling and it was just about sunset, so I was
looking out at the trees and said, God, its a nice landscape, isnt it?
Viujana answered, Yes, but just think how these trees are
suffering. He said it with great understanding that the trees are
suffering in their tree bodies. That gave me a different angle on trees.
With Krtannanda Mahrja and Viujana Mahrja on the Road
Show, I was thinking, This is great. We have the only two Swamis in
America!
I said, I remember you from 68. You were giving this lecture why
you moved into the temple, because you realized you were living
amongst saints.
I still say that. Im living amongst saints. He was a blissful guy.
As dusk begins to cover the surrounding countryside with a blanket
of darkness, there is no rest area in sight. Harikea leads the convoy as
the driver of Rdh-Dmodaras temple bus. All of a sudden he spies an
open field just ahead, on the right side of the road. As dusk is already
upon them, he decides that this will do just fine for the night. He pulls
Rdh-Dmodaras bus off the road and onto the grass, without realizing

614
the earth is damp and soft. Immediately, the tires sink into the fine, silty
soil, that quickly becomes wet, sticky mudLouisiana gumbo.
Harikea: Somewhere on the road we had no place to stay. So I pulled
off into a field on a back road somewhere in Louisiana and then got
stuck. I was trying to move the bus out by rocking the bus, but then I
blew out the transmission. The bus was stuck right there in the middle
of the field, and everybody was really mad at me. I really was a fool.
That was the Deity bus, and They were stuck in the middle of this
field just off the side of the road. That was serious. I really blew it.
The Road Show mechanics determine that they wont be able to
assess the damage until daylight. Nothing can be done at the moment
except to settle in for the night and have the regular evening program.
In the morning, the austerities of being in a swamp begin to manifest.
The buss transmission is completely blown and the temple bus will not
be going anywhere until the damage is repaired. Rdh Kanta, who is
the new keyboard master as well as a master mechanic, heads off to the
nearest town in the ashram bus to get winches and spare parts. It will
take three days to pull out the whole transmission in the swamp and put
it all back together again. While the mechanics fit the new transmission
on the temple bus, they also decide that the temple bus should have a
new driver.
At night, local rednecks drive by shooting off guns and throwing
things at the devotees. During the day they continue to drive by, racing
their engines and creating a disturbance. The devotees are not
inconvenienced by the situation, however, as there is much work to be
done. The prasdam remains wonderful, although it is always the same
breadsticks and kichari.
Harikea: Thats when we were taking bath with cups of water in a
field on the side of the road. We all used to get a paper cup of water.
Youd put your wash cloth in the cup of water and then youd rub it
all over you and thats all the water youd get for taking a bath.
Somebody went and got a transmission and fixed it. We were there a
long time. Thats probably where Viujana got his bad opinion of

615
me. I was responsible for that because I ruined the transmission. After
I ruined the Deity bus, I was finished.
Undaunted, Viujana Mahrja takes advantage of the opportunity
to do a little fixing of his own. While Rdh-Dmodaras bus is being
repaired, Viujana Swami builds a new portable altar that will secure
Rdh-Dmodara when They are traveling as well as double as a
palanquin for transporting Them in and out of the bus for sakrtana.
The small base of the Deities is fitted into a larger base on the altar that
is locked in by a brass interlocking system. For traveling, the base of the
altar is screwed down onto the floor of the bus so that nothing can
happen to Them. The new system works so nicely that Rdh-Dmodara
no longer need to be tied down with ropes. This is Viujana Mahrjas
first service for Rdh-Dmodara.
Mahmy dev ds: Viujana was spontaneously attracted to the
Deities. The first thing he did was spend all of his time making a new
altar for Rdh-Dmodara. It was a much more stable and nicer
arrangement for the Deities. Silavati had a lot of respect for
Viujana. Shed tell me stories about him from LA days. She used to
tell me how the whole week would be centered around the Sunday
feast. It was total absorption in their Sunday feast. She didnt let
many people get close to her, but eventually she opened up to me.
We can understand that the rope-tying pastime, which only lasted a
few months, was simply Rdh-Dmodaras lila in order to manifest who
They really were, which was revealed through rla Prabhupdas letter.
Without this pastime, how would we have known who They were? Some
devotees believe that r r Rdh-Dmodara have descended directly
from Goloka Vndvana to take part in the ll of fulfilling Lord
Caitanyas prophecy, by traveling Themselves to every town and village.
Everyone is so pleased with Viujana and his service to the Deities.
Meanwhile, Mahrja remains busy revising the show with Aja and
making suggestions to improve the overall presentation. Viujana and
Aja realize that the show doesnt have a theme and is somewhat of a
disjointed concept, more along the lines of a cabaret with folky songs,
skits in between, and ending up with a kirtan. Viujana Mahrja has

616
brought all his props from San Antonio, so he introduces the Mrgari
play first, which the devotees pantomime to his narration.
Mahmy dev ds: He had these masks that were made out of sheet
metal, much larger than a persons head, with a stick to hold them in
front of our faces. They were flat and similar to the masks used in old
Greek plays. We would shake them to make an eerie wobbling noise. I
remember practicing this play somewhere on the road.
Toaa Ka: He was perfect for not having a show, because he
didnt need a show. He was used to doing street theater. He literally
had a bag full of all kinds of props. He was completely spontaneous
and directed everyone like some kind of a mime show in which the
director is telling the person what to do, and everybody would watch
because the guy was mesmerizing.
From the very first moment, Viujana has become completely and
overwhelmingly absorbed in Rdh-Dmodara and now wants to
organize the entire show around Them. He is an excellent musician, and
Krtannanda gives him full rein to bring the show up to the highest
standard.
Mangalananda: All of a sudden Viujana was there. He was a
motivating guy, and he was going to make a show out of this. He and
Aja wanted to transform this into something else. At that time
Harikea was very upset, emotionally, about this. He felt a real
tearing apart of what was going on. He had a loyalty to
Krtannanda Swami, and he felt that something was amiss. All this
was going over my head. I think it was about where loyalties should
be. He was an emotional person in that sense.
Meanwhile, Viujana arranges a photo session. He has the kitchen
bus and the ashram bus form a V on dry ground and directs devotees to
lay out the tie-dye tent between the buses. On top of the tent covering
he arranges the troupe with musicians holding their instruments for a
few promotional shots. Mahmy and Bob hold the Mrgari masks and
Aura folds her palms with Jude in her lap. A beautiful madras is spread

617
over speaker cabinets behind the devotees on top of which sit r r
Rdh-Dmodara. Two devotees flank the Deities and hold up the life-
size painting of Lord Caitanya that Viujana has brought with him.
Mahrja gets everyone into a kirtan as the photos are snapped.
Thibadeaux, Louisiana February 1972
Louisianas Cajun (gumbo: A soup or stew thickened with okra pods
jambalaya: A Creole dish consisting of rice cooked with shrimp, oysters,
ham, or chicken and seasoned with spices and herbs. chitterlings: The
small intestines of pigs, especially when cooked and eaten as food)
, often
pronounced chitlins. This is another world in the Deep South, where
no one has ever seen a devotee before in his life. The Creole men in
undershirts, who speak a patois peculiar to this region, are mostly
Southern racists, born and bred with their fathers ancient prejudices.
Some of them are alligator hunters.
The whole area is redneck territory, but Kuldri and Toaa present
their PR package undeterred, always shaved up and wearing dhotis.
They cant even imagine wearing karm clothes. Highlighting the slide
show and vegetarian feast, they sell the package to colleges and clubs.
The strategy is to do college classes around the show. Kuldri, Toaa,
and Narada Muni go into departments, such as Theology or Philosophy,
and arrange a lecture for Krtannanda Swami, thus getting college
classes along with a concert performance. Its a good concept, allowing
them to promote the concert, which is always the finale, through the
classes.
The college engagement in Thibadeaux is almost a Catch-22.
Although the devotees are booked to perform, there is no parking
available for the buses. Toaa questions the college student who has
signed the contract. What am I going to do? Its all city property around
here. Theres no place to park on the schools property.
No problem. Ill call up the Mayor. The Mayor and I are in the same
fraternity. On the basis that the Mayor is in the same fraternity, the
buses get a place to park. Toaa is beginning to understand the South.

618
With Viujanas presence, the show now begins with a more
transcendental opening. Krtannanda Swami sits on stage strumming
the tamboura and chanting the Isopanisad prayers. The students become
immersed in the transcendental sound vibration. Then Krtannanda
gives his opening talk. Everybody should just sit, relax, and listen to the
sound. Let it enter your ears and into your heart. Leave all your worries
behind and just get in tune with what is going on within you. He
expresses the mood of the moment for college youth, even down in the
bayou.
The next engagement is a big concert in a theater with Zubins tie-
dye tent on the stage. Krtannanda Swami is the transcendental
philosopher preacher, while Viujana Swami is the charismatic
program director, organizing the music and getting everybody to do their
part. He is also involved in the performance and sings individual songs.
Kuldri: Viujana was on the harmonium and the Deities were on
stage. At one point he got the whole audience to pay obeisances to
Rdh-Dmodara. The way he put it, Now I want everyone to get
way down low. Now get down. And everybody got down on their
knees. It was like a transcendental experience for them to get down
and pay homage to the transcendental forms of Rdh-Dmodara.
Viujana just talked them into doing this during a song with the
harmonium. The place was full, so there might have been a thousand
people there. When he got on the harmonium and started singing and
preaching, it was magical. That event in Thibadeaux really typified it.
Dulal Chandra: Viujana had this soliloquy regarding ones eternal
relationship with Ka and the transcendental nature of Vndvana.
I can remember this particular engagement where he went on about
Vndvana and the glories of Rdh and Ka. Through his elegant
speech he brought the complete audience to the point where they all
offered obeisances. Of course, the devotees offered obeisances, but all
the people who came to this engagement also got down and physically
offered obeisances to the Deities after he gave this description of ones
eternal relationship with Ka. It was quite amazing to see that he
had that much potency, that on initial contact one would pay

619
obeisances.
Viujana and Aja want to turn the present show into a rock opera,
with a story-line and songs that present Ka consciousness in a
popular medium. This is the right time for a rock opera as Jesus Christ
Superstar, Godspell, and Tommy are having worldwide success. The
show is renamed First Transcendental Exposition. Viujanas vision is
to have a transcendental, multi-media extravaganza for the senses, with
drama, music, songs, a light show, and a slide show, where devotees can
simultaneously explain the philosophy of Ka consciousness and
distribute books, magazines, and prasdam.
When the promotional photos are processed, everyone agrees on the
best shot. Toaa convinces Krtannanda to give $100 to print leaflets
and, using the photo and new name, runs off small black and white
glossy posters. At the bottom he leaves an empty space for the time,
date, and place of each engagement. Devotees can now tack up the
posters all over a town to publicize each performance.
Homa, Louisiana
In a town further down the bayou, the show is booked into an old
movie theater. Toaa visits the Mayor and gets permission to do street
sakrtana and sell books and magazines on Sunday. The Saturday night
program is a huge success, as the Road Show is the biggest thing to come
to town in quite a while. They are billed on the marquee: First
Transcendental Rock Opera.
Narada Muni: We had a slide show with the music, and Rdh-
Dmodara were on stage. The slide show would go on with a big
kirtan after the show. A couple of hundred kids came, and they were
highly receptive, because I remember sitting around for hours and
hours just preaching to people afterwards.
The next day, as the musicians and actors work out new ideas with
Viujana and Aja, the other devotees go into town for sakrtana. They
divide into two groups. One party will go downtown to chant, and the

620
other will go to the shopping mall in the suburbs to distribute BTGs.
Harikea: They left us in town, myself, rutakrti, and a few others.
We were on the street, chanting. We came down the street and made
a turn where there was a park. All of a sudden, a sheriffs car drives
up and the sheriff gets out and started cursing at us. What the hell is
going on here?
rutakrti: We were on the street, and it was very simple, just
chanting and passing out BTGs. But they didnt appreciate our
presence there at all. We were very bizarre, and this was a small town
in the South. They said we didnt have a permit to do what we were
doing.
Kuldri: We were at a shopping mall and the manager came out, and
it was almost a fist fight. He almost took a swing at Krtannanda
Swami, so there was almost a big fight right in the parking lot. He
called the police and we got thrown in jail.
Narada Muni: Unbeknown to us, they had arrested the kirtan party
for disturbing the peace. Apparently, the police were scouring the area
to see if there were any more Hare Kas around, and they found us
at the mall and took us to jail, too.
The devotees who have been arrested sit in jail feeling gloomy. Its
Sunday, so they are all lamenting that they will miss the Sunday feast.
They dont know what to do. There is nothing to eat, nothing to drink,
and they refuse to accept anything offered by the police. Someone
mentions having read that the Deity can appear in stone, in wood, in
paint, and also in the mind. Krtannanda Swami recalls the story of the
brhmaa who offered sweet rice within his mind and how he had
actually burned his finger when testing to see if it was hot enough.
Another devotee remembers Prabhupda saying that if you perform an
activity within your mind, even if you dont actually do it, you still get
the benefit.
Lets cook a Sunday feast in our mind and offer it to Rdh-

621
Dmodara, someone says.
We can also have Tulasi Puja and an rati for Rdh-Dmodara
before the feast is served out, someone else suggests. So in their cell
everyone decides to cook the Sunday feast.
Before long the whole Sunday program is agreed on, with everyone
talking excitedly about the preparations they want to cook. Without
delay they get busy washing all the veggies, cutting them up, and
bringing them to the stoves for cooking. Everything is acted out almost
like a charade. The guards watching the devotees think that this is
getting weirder and weirder.
Kuldri: We cooked a feast for Rdh-Dmodara in our minds, and
everybody was talking about their preps. It was pretty transcendental.
We described how we dressed the Deities, who was going to cook, what
they were cooking, and how they were cooking. We did the whole
Sunday feast in our minds.
Narada Muni: That was a wonderful experience, because I was the
pjr. We cooked up a big feast, and I did the offering. When we
started kirtan that drove the cops absolutely crazy.
After kirtan, all the devotees sit down in a row as rutakrti serves
out the feast. As they enjoy the prasdam, Krtannanda Mahrja
comments, This is the only feast Ive ever been to where every prep has
turned out perfectly, and there is plenty for everybody. We even have
something left over for the guards.
The guards are agog; shaven heads and robes, and now theyre
actually eating this imaginary food! At this point, rutakrti comes over
to offer prasdam to the guards, Would you like a plate?
Meanwhile, the devotees looking after Rdh-Dmodara on the bus
are concerned that nobody has returned for the Sunday feast.
Mahmy dev ds: At about four oclock devotees were still
missing, and one of them was Krtannanda Swami. I remember we
were parked in front of a lawyers office. We went and asked them if
we could use their bathroom, and we all took showers in there. All of

622
a sudden, the sheriff arrives and tells us, You got four minutes, and I
mean four minutes, to get out of town.
We had to get out of town fast and we didnt know if he had
already sent the rest of our men out too. So I had to go back into the
lawyers office and get Aura out of there. Viujana, Silavati, and I
were on the temple bus and Rdh Kanta was the driver. Bob and
Auras bus was also there.
As the two buses drive out of town, Viujana is not sure if the
sheriff is letting them go or setting them up for something else. It was so
nice all day and now this. I wonder if theyre trying to drive us out to
ambush us out of town? Maybe a couple of deputy sheriffs will be waiting
for us somewhere.
Silavati is upset by the incident. Oh my. The Ku Klux Klan is really
big around here. What are we going to do? What if they do something to
Rdh-Dmodara? She is worried about what they will do if anything
happens to the Deities. Nobody knows what is going to happen, and
what will be the result? After all, its our duty to protect the Deities.
What are we, just a few devotees, against a bunch of these southern
rednecks?
Aja: I wasnt one of the devotees that went to jail. We were saying,
Where did they go? What happened? They disappeared. Sometimes
buses would get lost from one another. We had a very large caravan
going down the road, and sometimes wed lose each other on these
country roads. Miraculously, and this always struck me with wonder,
wed always find each other. I never knew how it happened. I would
think that we were totally lost, and then somehow or other we would
find each other again.
Toaa Ka: I had gotten permission from the Mayor that they
could do book distribution and sakrtana. It was all lined up. The
next thing I know, I got news that Krtannanda Swami, and
everybody, was in jail. I didnt know where the Deities were. I never
got so far as to go into the jail, but I went to the sheriffs office in the
middle of the night.

623
Whats going on? Ive got permission from the Mayor.
The deputy said in a drawl with his feet up on the desk, Yup. The
sheriff and the Mayor, they dont get along.
The Mayor wasnt enough, so I contacted a lawyer from New
Orleans, and they got out.
When the devotees are finally released, one of the deputies remarks
to Kuldri, Yer lucky ya didnt get hung. Yall are in the wrong place.
He is friendly enough, but he lets the devotees know that, Yall are as
welcome as a black man in Mississippi. Ah don know what you guys are,
but yall just betta get yerself outta here. If yer sane, just get outta here.
The police warn them to get out of town, and never return. There are no
more shows booked anyway, so they just leave.
Toaa Ka: We had these buses painted up with flowers and Hare
Ka mantra on the side, so the town police did not like it. This was
Easy Rider country. In one town every cop car in the county was
following behind the buses. Finally, we thought it would be better to
keep going. There were occasions when they would say, Theres the
county line. Just get on the other side of it. As the promoter I used to
hitchhike throughout the whole South, where my bead bag was
summarily inspected many a time.
New Orleans March 1972
St. Marys Dominican on St. Charles Avenue is a Catholic womens
college run by the nuns. The girls come from wealthy upper middle class
families from the ritzy uptown sections of New Orleans. Tonight, a
special co-educational program is held in the auditorium for the students
and their guests. Everyone is highly receptive to the performance.
After the play, Viujana gives a talk that is so all-encompassing it
completely enters everybodys heart. He is so convincing that every
person in the audience can understand that they are not the body. His
goal is to get them to chant Hare Ka. They had been very uptight to
begin with, but now they are completely under the sway of Viujana
Swami. After preaching to them, Viujana displays a transcendental

624
attribute by engaging the audience in chanting Hare Ka and offering
obeisances to Rdh-Dmodara. He makes a simple request. OK, I want
everyone to say this transcendental sound vibration. Repeat after me.
Narada Muni: Ive never seenin all my years in ISKCON
anything comparable. Viujana Mahrja had this prayer to Rdh-
Dmodara, a prayer of submission and service. It was so mystical. He
had two hundred people walk up to the Deities, fold their hands, and
repeat after him.
My dear Lord r r Rdh-Dmodara. I am Your eternal
servant. Please make me dance as You like... It was this real far-out
mystical prayer, and they all said it. They were just completely
enamored by the beauty of Rdh-Dmodara. Two hundred people
standing there with their hands foldedit was really a display of
some mystical potency.
Gadi: He got them so involved in it, that at the end he described what
it is to actually bow down and pay obeisances to God. And they all
bowed down and paid obeisances to Rdh-Dmodara. It was
astonishing. Viujana would engage everybody by getting them to say
Hare Ka and pay obeisances. They didnt know what they were
saying, but he had that potency to get them to respond and participate.
During the day, the New Orleans devotees go out for sakrtana in
the surrounding residential areas to chant and distribute BTGs. The
Road Show devotees accompany them and Viujana leads out the
chanting party in the streets. Many people come out of their houses
wondering, What is this noise? As they come out, devotees distribute
magazines to them.
Viujana also leads a sakrtana party to the French Quarter, but
there is too much belligerence from intoxicated people who always hang
around the area.
The next concert is at a New Orleans hippie hangout, your basic bar
with a dance floor and a stage. Toaa and Kuldri are becoming expert
at selling the show.

625
Kuldri: We were now selling it as a Rock Opera. I remember going
into these places and trying to sell the show for $1,500, using George
Harrisons namedropping it every chance we hadand having
tapes of music. Willie Purples was a regular bar with flashing lights
and a dance floor.
Its a transcendental Rock Opera. George Harrison has listened
to our tapes. Its different, you know. They thought we were weird,
but in 1972 it was in to be weird. Id go to the newspapers to get some
advertising. We always sent press packages ahead of time, Theyre
coming to town. It was not a normal regulated temple program. It
was austere, but it was fun.
Before the engagement a controversy develops whether the Deities
should be on stage in a bar. But Viujana is adamant that Rdh-
Dmodara are part of the show and people should be allowed to have
darshan. Ka goes everywhere to spread this movement. Mahrja
knows how to talk to hippies, and he wants to engage them in the
ancient rite of bhakti-yoga.
Mangalananda: So Rdh-Dmodara were brought in. We had people
out there sitting at tables and at the bar. We did our songs and a
kirtan, and then Viujana spoke. Ill never forget this.
Were going to make an offering to the Lord of the Universe.
Were giving our food back to Him, so were making this offering.
Please bow your heads... The way he described it; hes so dramatic. I
remember seeing these guys at the bar with their beers in their hand,
bowing their heads. After the offering and the kirtan, we passed out
the prasdam, and they were really going for it. These were pious
people in their own waythey took the prasdam and loved it. The
hippie thing was happening, so a lot of people pretty much accepted us.
Thats why we could be there and not shock anybody. Anything goes.
Toaa Ka: Rdh-Dmodara got a whole Friday night crowd
under Viujanas swayhis hypnotic way of preachingand he got
everybody to bow down to Themin a bar.
Viujana Mahrja and Krtannanda Swami are a very intimate

626
team. Viujana has a submissive attitude in his relationship with
Krtannanda, and the devotees are inspired to see someone as well
known and charismatic as Viujana Swami place himself in a humble
position. He always sees Krtannanda as a senior godbrother, and that
mood of respect makes things work really well on the party.
The two Swamis have their individual styles, yet together they are a
good combination. Whenever they give class, no matter what subject
they are talking about, Krtannanda always comes back to Bhagavad-
gt, while Viujana always comes back to Nectar of Devotion.
News of the successful traveling party in America soon reaches the
ears of the devotees traveling and preaching with rla Prabhupda in
India.
Yamun dev ds: We were in London doing the Beatles thing, and
then we toured clubs in France, Germany, and Amsterdam. So we
knew what it was like to do clubs. Later, we heard that Viujana was
doing clubs too, and getting people to chant. So there was an
immediate feeling back and forth that we were doing similar things.
There was a feeling of connection to him from that. Then we heard
stories of him really changing peoples lives and developing
tremendous charismaall the things that I had remembered about
him. I thought he was evolving in Ka consciousness.
Seventeenth Wave Over my Dead Body
Discharge of Ka consciousness is our primary objective, and all
other relationships should be faithful to this principle.
Letter to Nandarani, October 8, 1967
Houston, Texas March 1972
The Houston temple, originally opened by Viujana Swami in

627
December 1970, has now moved to a bigger facility, an old house on
Hawthorne Avenue, and is managed by Hridaynanda and his wife,
Anaga-majar. The temple room is a large open space with lots of light
from windows that face the street. The big bedrooms upstairs are now
ashrams, so everyone can live in the temple. The Road Show caravan
has arrived, and the buses are parked beside the house on a strip of land
belonging to the temple. Rdh-Dmodara are placed on the altar,
which is a special treat for the Houston devotees, who normally worship
a picture of Panca Tattva. With all the new people, the temple triples in
size.
Living in a temple environment affords the traveling devotees the
luxury of catching up on the latest news. Prabhupda has been in India
since last October. After leaving New York in July, he spent five weeks
in London and four weeks in Kenya before landing in Bombay on the
morning of October 20. He has subsequently acquired large plots of land
in Vndvana and Bombay and just recently has performed foundation
stone-laying ceremonies in preparation for the start of construction of
two major temples. In addition to the two rooms and veranda he has
occupied at Rdh-Dmodara Temple since 1962, Prabhupda has now
been offered eight more rooms by the temple sevaits. Excited about the
preaching opportunities in India, Prabhupda has requested Karandhara
to send fifty more devotees to India by the end of March.
As Prabhupda launches his construction of major temples
throughout India, his inexperienced disciples have to put aside all
personal considerations and take up the responsibility of financial, legal,
and organizational problems in a country whose language and traditions
they are only just beginning to grasp. Being a pioneer preacher for the
developing Indian mission is not an easy service for these young
Western devotees who are accustomed to the modern conveniences of
the West. But their determination and enthusiasm to carry on under
difficult conditions is nourished by the personal example of His Divine
Grace. rla Prabhupda enlivens his youthful followers by encouraging
them in their service, and reporting how the movement is expanding on
every continent worldwide.
In Calcutta, Tamal Ka Goswami is overjoyed to once again

628
associate with his spiritual master. Tamal is eager to hear all the news
from America and especially any information concerning his old friend
Viujana Swami. Prabhupda is just as eager to reveal his affectionate
feelings for Viujana so he shares a personal experience.
Tamal Ka Goswami: Viujanas association was special. It was
not just my experience. Even rla Prabhupda had appreciated his
gandharva-like nature. Prabhupda related how he had become
absorbed in hearing the celestial voice of Viujana coming from the
temple room in Los Angeles. Then the next morning, upon returning
from his walk, he had heard another kirtan led by Viujana.
Prabhupda said he thought, I am walking in Vaikuha, I am
walking in Vaikuha, I am walking in Vaikuha.
Although traveling with the Road Show has its own hardships, still
every day brings a new adventure, and a new opportunity to preach the
benefits of a life sanctified through devotional service to God. After
months of living in the confined quarters of a school bus, everybody is
glad to spend some time at the Houston temple, where they have the
space to write and rehearse their new Rock Opera. They also have room
to relax.
Pukara: One night I was trying to take rest, but Viujana kept
laughing. I asked him why, since we were all trying to take rest. He
said, I cant help it. Every time I think of this story, I always crack
up. He told me that one time in LA, Tamal Ka and Gargamuni
had a mock initiation at a party and they initiated this guy with the
name Mudha Godas. Every time he thought of that he would just roar
with laughter.
I didnt stay long on the Road Show because Viujana told me I
should go back to the Art Department at ISKCON Press. I dont
know why youre traveling with us. This is not good.
Viujana Swami, Aja, and Gadi are developing a concept for a more
organized show, an actual drama with a theme and a plot. They have
taken the Fish play idea and expanded it into a larger production, with a
character called the Jester, played by Aja. The Jester is an extravagant

629
character, an outlandish hippie with frizzy red hair who will get the
mercy and be taken to Goloka Vndvana. Toaa Ka and Kuldri
are solidly behind the Rock Opera idea. They keep busy booking college
engagements, radio and TV interviews.
Although everybody is busy writing and rehearsing the new material,
they still go out daily with Rdh-Dmodara for sakrtana. At the fancy
indoor malls, Viujana Mahrja leads the chanting with a tiny
harmonium that Krtannanda Swami has given him. He wears it
strapped over his shoulder as he chants away, rapt in the ecstasy of the
Holy Name, while Krtannanda distributes books with some of the
brahmacrs.
Hridaynanda: I would go out with them for street kirtan and I was
just amazed by Viujana Mahrjas ability as a kirtan leader. I was
very anxious just to serve the two sannyss. Every morning I would
go over and serve prasda to Krtannanda Swami and Viujana
Mahrja. I wanted to associate with the sannyss. By that
association with sannyss, I got a taste for that type of lifestyle, so
my ghastha life was ruined.
Anaga-majar dev ds: Viujana knew Silavati from years
before, and she was older. When she would get down from the bus, he
would always give her his hand to help her down. He really saw her as
mother. At the same time with the younger ladies he hardly talked to
anyone unless it was about service.
One time he was sitting on the bus alone, and his daa was in the
corner. Hridaynanda walked in to talk to him and I followed behind.
While they were talking, the daa was beginning to fall and I was
right there, so I went to catch it so it wouldnt fall on the ground.
Viujana yelled, Dont touch it. Then Hridaynanda grabbed it
and put it back. I thought, Wow, hes so serious about sannysa. I
was embarrassed, but I respected it. He wasnt really angry, but he
was firm.
Viujana loved Rdh-Dmodara. He was totally dependent, just
wanting to take care of Them and make sure everything was nice for
Them. They looked young and happy and satisfied under his care.

630
They were incredible because Ka was such a lovely color, like a
real silvery blue. Silavati also loved Them and was very seriously
engaged in serving Them. She and Viujana had a very respectful,
special relationship. He was always such a gentleman. They were like
old souls together serving the Deities.
The news quickly spreads to the surrounding temples that Viujana
Swami is staying in Houston. Some of the Texas devotees promptly leave
their service to take shelter of his association. Since the local GBC man
had given the instruction to close the San Antonio temple, these
devotees dont feel any particular allegiance to anyone except Viujana
Mahrja.
Chandrasekhar: When the San Antonio temple disbanded I went to
Austin to be with Prahladananda. But I just couldnt stay because I
was thinking of Mahrja all the time. I was very attached because he
was my whole life at that time. There was no question that he was like
my guru. He shaved me up and he was teaching me every day, all day
long. So after a couple of weeks I told Prahladananda, Im so sorry,
but Ive really got to go.
I hitched to Houston, and Mahrja was happy to see me. He
didnt say go back to Austin. When I saw Rdh-Dmodara, I started
crying immediately. This was the first time Id seen Rdh-Ka
mrtis. It was very special, and I was excited to have this honor. It
was like hearing Mahrja chant for the first time. I joined them as a
book distributor and one of the players. I felt like I was the luckiest
person on earth and it was the happiest time of my life.
Krtannanda Swami goes back and forth to New Vndvana
periodically, to keep things running smoothly. As a result, one day
Viujana Swami has to be at two preaching engagements at the same
time. Mahrja asks Gadi to take his place for the TV interview. Here,
take my daa. Youll be me. They dont know what I look like,
Mahrja says, handing over his sannysa dhoti and daa.
So for one hour, Gadi becomes Viujana Mahrja, wearing his
sannysa garments and carrying his daa. The fifteen-minute interview
at the TV studio goes fine, although Gadi feels a little foolish

631
impersonating Viujana Swami. People are curious about the shaved up
young monks, and the host just asks basic questions. Back at the temple,
devotees watching the show burst into laughter when the announcer
introduces Viujana Swami and its Gadi instead.

One day Silavati comes looking for Harikea. Some of the Deities
paint has been coming off because she bathes Them directly oftentimes.
So now she has a special service that she wants Harikea to perform.
Harikea: Silavati asked me to paint the Deities. I had never painted
anything in my life, what to speak of Deities, but I was handy with
this and that. Besides, she trusted meso I had to paint the Deities. I
got together some oil paints, and we set aside one day when I was
going to paint. As I would paint the Deities she would look and go,
No, thats not right. Then Id have to wipe off all the paint and
paint Them again. Then shed say. No. Thats still not right. This
went on the whole day, and it wasnt until seven oclock that I finally
got what she wanted. She was the pjr and the senior devotee, very
motherly, but very official.
As the Road Show becomes more of a preaching vehicle with a
professional looking presentation, Krtannanda and Viujana begin to
see the programs promise. Toaa Ka and Kuldri are putting
together a good presentation package and have become expert sales
agents. They have learned how to advertise the show to pull in an
audience and have already booked a venue called The Omni, where
people have dinner and watch theater.
Since Harikea hasnt worked out musically, the Swamis decide that
he should actually join the advance PR team. Krtannanda Swami calls
them in to explain the plan.
You guys have to go on the road and just basically stay ahead of us.
We want to keep you ahead so we can keep working. I want a calendar
full of engagements. All the colleges have a budget for entertainment
and sometimes book six months in advance. I want you to go up north
and book for the fall, when all the colleges are going to have their big
concerts. You are the official bookers, so you go ahead, get up to these

632
places and start booking, now. Go do it.
Bob and Aura donate their old Pontiac convertible, which is hardly
worth anything because the roof has been completely ripped off.
Krtannanda hands his PR team the keys to the white convertible, plus
five dollars for gas to get them started. Kuldri and Toaa are happy to
at least have a vehicle, even with the top completely gone, since up to
this point they have always had to hitchhike everywhere.
Tonights outdoor concert at the University is your last here in
Houston, Krtannanda continues briefing the team. You should leave
for Atlanta tomorrow, right after breakfast. The three of you have to be
there to set everything up for a big Lord Caitanya festival, because were
going to be the main attraction.
What? Kuldri gives a funny look. We already celebrated Caitanya
Mahprabhus appearance two weeks ago!
Right. But Balavanta got permission from Prabhupda to have it on
April 15, Krtannanda explains, because he wanted to hold it in a big
park to attract a lot more people than will ever come to the temple. So
Prabhupda said okay. Any more questions? Kuldri shrugs his
shoulders, and the meeting is over.
The PR team gets ready to leave for Atlanta, but there is no budget
for expenses. They will still have to go out and beg to raise the necessary
capital to do their service. The University concert is Harikeas last
performance with the show. He is already in Atlanta when the show
performs at the Omni.
The Omni is a Houston dinner theater where the Road Show has
been booked as a Rock Opera. This will be the first presentation of the
new show. The venue is large and prestigious. The set is Govardhana
Hill, with a platform on top of the hill for Rdh-Dmodara. Another
place is set aside for churning butter under a desire tree that has
different fruits growing on it. The set is decorated with lots of flowers
everywhere and a cow here and there to make it look like the spiritual
world. Viujana Swami is constantly organizing everything, going here
and there, instructing devotees to act as if they are in the spiritual
world.

633
Anaga-majar dev ds: One girl and I were twirling a sari around
as if it was the Viraja river, and everyone who came through the
admissions gate had to cross over. We explained, This is the river of
desire, and your desire has to become pure. Viujana created such
an atmosphere that it was the spiritual world and I got so caught up in
it. It was Viujanas enthusiasm, purity, and mood, that he so
wanted everybody to taste the spiritual love for Ka, that you
couldnt help but taste it.
We were pretending to churn butter, and some girls were dancing
like gops. It was wild, but intense. All of a sudden, Viujana jumped
up on a platform, presenting himself very grandly. Residents of the
spiritual world, gather here. Everyone came running, and I just
followed.
Theres an emergency, he said, and I actually believed it. I got
completely caught up in it. Theres an emergency. We need devotees
to go to the material world. People are in great anxiety on the earth
planet. Who will volunteer to help? So Silavati and a few other
devotees in the drama stood up.
Well go. And thats how the show started. Everybody was caught
up in being in the spiritual world, and all of a sudden there was an
emergency. We just backed off stage and sat down to watch.
The Jester character is in trouble like a fish out of water. Devotees try
to help him realize that there is no happiness in the material world. The
Jester is depicted as trying to enjoy in various ways, through wealth,
women, drugsthis and that. But he fails to find any fulfillment and
becomes frustrated. The band sings all the songs, so it isnt really a Rock
Opera in the sense that the characters are only acting. They have
dialogue but they dont sing. At this stage of the production, the band is
still singing and the actors acting.


In early April, with spring flowers lavishly blooming, the Road Show
buses pull out of Houston, heading back East toward Atlanta. Several
Texas devotees have joined the show, including di Deva and Ishan,

634
who is a good trumpet player. Raghunthas dream to be with Viujana
Swami finally comes true as he also joins the crew as driver of the
ashram bus. Along the way, the buses frequently stop to do a little
sakrtana and purify a town.
di Deva: I remember stopping in Birmingham, Alabama. We pulled
into a gas station, where the entire Road Show troupe and all the
buses were going to stay the night. It was so weird because we had the
lights on in the bus and we were having a kirtan inside, and when we
looked out all we could see were these white eyes. There were these
little black kids all around that bus, and they were just in awe. It was
like we had landed from another planet.
Before evening, the buses usually park at roadside rest areas for the
overnight stay. The men sleep in the ashram bus, which is also an
equipment bus. It is impossible to stand up because there is a false floor
under which all the books and magazines as well as the stage equipment
are stored. So devotees can only sit or crawl on their hands and knees on
this bus.
Outside the kitchen bus are two spigots coming out from the water
tank, one on either side, and thats where everybody gets their water to
bathe. In the early morning, Viujana is always the first one up, taking
the ice cold water and dumping it over his head by the side of the bus for
his morning shower. All the brahmacrs follow suit, dumping ice cold
water over their heads, using cut-off plastic milk jugs for los. The cold
water makes bathing an austerity for all.
There are less women on the party, and they sleep in the back of the
kitchen bus behind the water tank. It is partitioned off, making it
completely separate and completely private. There are four bunk beds
and four women, so they each have their own little space. They fill their
gallon jugs with water from the spigot on the side of the bus where they
take their bath. The women have their side of the bus and the men have
the other side. All the devotees are very strict and very chaste, and no
one makes the mistake of being on the wrong side of the bus. Everybody
knows which side is which, and there are no difficulties and no
accidents.

635
As everyone gets ready for magala-rati, Viujana and
Krtannanda are already up and chanting japa on the bus, sometimes
sitting in front of the altar or circumambulating the temple room. Out
on the road, magala-rati is very special. Because there is no electricity,
the rati is performed by candle light. Everybody is eager to finish their
shower and get into the temple bus to get as close to the Deities as
possible. Magala-rati by candle light is so sweet with Rdh-
Dmodara!
Silavati is the ideal pjr and very dedicated to the service of Rdh-
Dmodara. When the curtains close, she personally takes care of Them,
but sometimes Viujana and Krtannanda want to be on the altar.
They like to work together, with one dressing Rdhr and the other
dressing Ka. After greeting the Deities, the two Swamis give a
nectarean Bhgavatam class with Krtannanda sitting on one side of
the altar and Viujana on the other. Krtannanda speaks for five
minutes and then Viujana takes over for another five, each giving a
different perspective on the verse.
Raghuntha: They complimented each other so well. Krtannanda
was wiser, he knew more, but Viujana was more inspirational, he
did more. Viujana would often tell us that Kas pastimes are just
like a great Road Show. Ka is going from planet to planet, and in
our next life we will also travel from planet to planet in the higher
planetary systems, preaching and having kirtan. We used to have
roaring kirtans that Viujana would lead with his arms upraised,
dancing back and forth. The whole bus would rock. If you were
outside you would think the bus was alive.
Atlanta April 15, 1972
In the spring, Atlanta is ablaze with cherry blossoms in full bloom,
especially in the park where Lord Caitanyas festival is being held. This
is the first time that a big festival is being organized in Piedmont Park,
and the local devotees are excited that it features the transcendental
Rock Opera. Devotees from all over the East Coast and the South

636
attend the two-day event.
rdhara dsa: We all went up from Gainesville for Lord Caitanyas
spring festival. The Road Show buses showed up late, which was not
unusual for Road Show buses. When they finally pulled up at the
temple, everybody ran out and piled into the buses. There was
Viujana leading kirtan with Mangalananda playing a tiny
harmonium. Viujana was doing amazing things with the mdaga,
such as moving one finger against the bottom head of the drum for
one sound and using his knuckles on the high end, to get a different
sound. There was a mystical mood that was also devotional. I
immediately said to myself, This is for me. Im going to get on this
party.
I wanted to join the Road Show and get to associate with
Viujana Swami. Those were my goals. I already knew
Krtannanda Swami, and he liked me and wanted me to join up. The
two most powerful devotees of ISKCON at the time were both in this
thing together.
All the devotees from Miami and New Orleans have also come. Upon
seeing the quality of Viujana Mahrjas devotional service and
kirtan, their own devotional commitment doubles or even quadruples.
The local chanting party always goes downtown for sakrtana, but
when Viujana goes out with them, the kirtans go to a different
dimension entirely. His Bhgavatam classes are also appreciated as much
as his chanting.
At noon on Saturday, Lord Caitanyas Spring Parade begins. Devotees
march down Peachtree Street with the three buses, a swan float, and a
huge papier-mch figure of Lord Caitanya that towers into the air.
Rdh-Dmodara are carried on Their palanquin by four brhmaas,
behind the kirtan party led by Viujana Swami.
Right after the start of the parade one of Lord Caitanyas arms begins
to fall. Murti dsa quickly grabs the arm at the elbow and walks
underneath the arm, holding it up for the entire parade. Unfortunately,
the streets are empty. With such a wonderful parade going by, the empty
streets, devoid of people watching, appear desolate. But the devotees

637
remember that Lord Caitanya and Rdh-Dmodara are present, and
therefore, everybody in the spiritual world is watching.
The procession ends in Piedmont Park. Many small tents have been
set up at the festival site next to the bandstand. The ladies have also
sewn together a larger tent, using pieces of red, yellow, and blue silk
fabric. It gives the impression and feeling of a circus tent, although
much smaller. Beside this tent is a large geodesic dome. Viujana
Mahrja had wanted a geodesic dome that could be easily set up to
create a specific environment. Harikea and Kuldri, both handymen
themselves, have put the dome together from lightweight aluminum pipe
that they had purchased at a reduced price and had cut to length. After
they pinch the ends and drill holes, it becomes easy for anybody to bolt
it up and take it down effortlessly.
di Deva and Raghuntha hang a white parachute over the dome,
which towers into the sky, and the facility is used to serve out prasdam.
The park is filled with crowds of hippies and all kinds of people coming
by to see the festival site. Prasdam distribution is an essential part of
the Road Show program and a popular attraction.
Murti dsa: The show was beautiful. Rdh-Dmodara were on
Their altar, with Silavati taking care of Them. The buses were
immaculate. They were hand-painted white, with purple detail and
purple mah-mantra painted on them. The Road Show went
everywhere with the Deities to preach to people and get them to join
the movement. It was very powerful. Krtannanda Swami had
everybody really looking good, all neat and clean. They looked
beautiful because their Ka consciousness was so intense and so
high. Everything was immaculately clean, very Ka conscious, and
highly organized. Krtannanda Swami was just as fired up as
Viujana Mahrja at that point. They were such great souls.
The Road Show devotees perform their entire repertoire, including
the new Rock Opera. Between the skits, the band plays Mangalanandas
songs, which are now becoming popular throughout ISKCON. The
favorites are: Youre not that Body, Lord Caitanyas Moon is Rising,
and O Govinda, Within my Heart.

638
The concept of guru is introduced in the show, and Krtannanda
Swami gives a basic lecture about karma and reincarnation. During
Mahrjas talk, Aja comes on stage dressed as a hippie and gets into an
argument with Krtannanda. This is the opening of the new Rock
Opera. The Jester begins heckling Krtannanda during his lecture,
which turns into a debate between the Swami and the hippie. The
audience doesnt know that the show has already begun until the music
starts. Viujana Swami plays the devotee in the show. The whole
concept of the Rock Opera is centered around Rdh-Dmodara, who
are always on stage, and thats what makes it so wonderful for devotees.
Rupa Vilas: We were amazed by the whole thing by now. It was a
very potent presentation of Ka consciousness. It was the 60s
mood, very psychedelic and far-out in the way it was presented, but
very attractive, with the Deities being so prominently a part of the
presentation. All the people actually got a chance to swing Rdh and
Ka. Viujana had tremendous kirtans with his harmonium. Then
there were the plays, and incredible prasdam. At one point,
Viujana got the whole crowd to bow down to Rdh-Dmodara. I
cant remember what he said, but it seemed so perfectly natural and
everybody did it. He had a lot of potency, and it seemed like he could
just make a suggestion and people would listen..
The light shows were spectacular. It was an incredible mix of stuff
that was pulsing to the music. They werent just showing ISKCON
paintings but also pictures from India. It was the transcendental
version of the Avalon program in San Francisco when Prabhupda
appeared with the Grateful Dead. The young people who came out of
that concert were talking to us, Wow, this is incredible. I want to do
this. It had a very enlivening effect on these people, because they
really became interested. A book table was set up and people were
buying.
Nanda Kishor: They did that song, Hey Wait. This was at the
climax of the play, and Ajas character, the Jester, was being preached
to by the devotees, and he sang this song:

639
Hey wait, Ive given out my love before, Ive given everything a try.
But happiness is nowhere to be found, please dont offer me a lie.
You say youve found a perfect lover, you say youve found a perfect
friend.
But how can I be sure, Ive got no time to spare, and I couldnt bear to
be let down again.
Then Silavati came in with her great vibrato. She had such a great
voice, and she came in with this beautiful, vibrant kirtan, a Jeanette
MacDonald (American actress and singer of the 1940s) type of
soprano, Hare Ka, Hare Ka, Ka Ka, Hare Hare... to
the evening rati melody. It was tremendous. What a climax.
I saw two hippies look at each other while this scene was going on
with Silavati singing. They shook hands and one said, Yeah, this is it,
man. That was the conclusion they drew. Aja elaborated on the
misery of material existence, and that was the climax of the whole
thing, and it really worked. When I saw those hippies reaction, thats
when I wanted to be a part of this. They were just so convinced.
The festival lasts all day long. Rdh-Dmodara are up on the stage,
the center of everything, receiving rati and bhoga regularly. Viujana
sits beside Them when he gives a short talk about the meaning of the
festival. Mahrja is already a legend in ISKCON, and many stories
have been circulating about his austerities and his qualities, some of
them exaggerated. Brahmacrs are very impressed with his presence and
demeanor, while others are interested in the fact that this is what an
advanced devotee is like. But Mahrja is not concerned whether one is
a senior devotee or a new bhakta, he is friendly and encouraging to all.
Amogha-lila: Viujana Swamis singing was so heavenly. My group
of devotees were completely captivated by him. It was still the hippie era
and a lot of people came. Quite a few came to the temple. The Rdh-
Dmodara Deities were very, very sweet. There was a mood about Them
because They were traveling. It was a much more intimate, freer mood of
dealing with Them.
I was very impressed by Krtannanda, actually. I had several
questions because I had come from a Christian background. My father

640
and grandfather were both ministers, and I had some questions about the
Bible and the relationship of Jehovah to Ka or to Lord Brahma that
nobody could answer, but Krtannanda satisfied me.
Charudesna: The devotees involved with the Road Show were
advanced, and their presentation of Ka consciousness was very
unique. I was very much attracted and I really enjoyed it. It was a
new thing introducing rock n roll and some devotees felt it was a
devation. There was a controversy and some devotees werent able to
appreciate the presentation.
The devotee that most impressed me, of all the devotees that I ever
met, was Viujana Swami. His charisma, his mood, his mannerisms,
everything about him was very attractive. When I met him, it was just
overwhelming. It was one of my nicest experiences in Ka
consciousness. He had a tremendous effect on me. His mood and his
energy level was so high, and he was so vibrant. He had so many
wonderful qualities. In his classes he stressed renunciation and
utilizing all of your potential in Kas service. Anything can be used
to please Ka if it is authorized by the spiritual master.
As a result of the festival, Ka consciousness peaks in Atlanta, and
many new people join the movement. Sankirtan also begins to really
take off, so this festival is a major event for the temple.
After the festival, the Road Show devotees go out every day to chant.
One of the popular Atlanta sakrtana spots is Atlanta Underground, a
section of downtown Atlanta that is under street level. It was previously
a train station, until someone got the bright idea to convert the place
into a string of night clubs. It was initially popular in the mid 60s and
through the 70s as the place in Atlanta for night life. Eventually, most
of the clubs became strip joints, and the crowds got seedier and seedier,
until the city finally shut it down due to the high crime rate. But in 1972,
during its heyday, Atlanta Underground is the top sakrtana spot.
Chandrasekhar: We used to have these fantastic kirtans at Atlanta
Underground, where the acoustics were great and the mdaga
sounded just like thunder. Mahrjas hands would dance on the

641
mdaga. It was an amazing kirtan because all the sound was locked
in right where you were. There were tons of devotees, and all the
people around there were stunned to see those kirtans.
Toaa and Kuldri book the Rock Opera at the Front Page, Atlanta
Underground. But this is not an acceptable club like Willie Purples,
which was a more down-to-earth bar. Atlanta Underground is too
uppity, and the Front Page is a snobby bar. The people who frequent it
are not young people or working class people, but establishment people,
mostly thirty-something. When they walk in and sit down, they dont
know how to deal with the Rock Opera. Theres a dance floor and these
people have come to dance, but the devotees are not playing dance
music or anything like it. Rather, this is a show that you sit down and
watch. The Front Page audience has a hard time relating to the lyrics
and the music. Some people sit and watch for a while, but most of them
get up and leave.
Although the show is booked into the club for a week, after the first
night the owner pays the devotees just to leave. The engagement turns
out to be a disaster for everyone. After the failed club date, the Road
Show leaders decide to go up to Boston where they can do colleges.
Before the buses get out on the road, Viujana humbly requests
Raghuntha to go back to Dallas. They are short of people in Texas,
and youre a good devotee. I have so many other people here who are
weaker devotees, who will be staying with me, and they can help with a
lot of things that I need to do here. So you please go back to Texas and
preach.
But Raghuntha resists. Mahrja, please let me stay with you. I just
want to stay with you. Thats what brahmacr life is all about, to travel
and preach with advanced sannys devotees. If I can do this my entire
life, I would want nothing more.
But Viujana is adamant. For Raghuntha, it is the greatest paradox
of his life. All he wants is to stay in Viujanas association, but
Mahrja is always pushing him away. When he finally accepts
Mahrjas instruction, Viujana says, Yes, and smiles the kind of
smile that a devotee gets when he is really happy. Yes, that is the

642
spiritual master. Raghuntha is accepting his word like the word of
rla Prabhupda. In this way, Viujana teaches him to accept the
order of his spiritual master, coming through the chain of authority.
Even though Raghuntha doesnt want to leave, he agrees to return to
Dallas at Viujanas request.

Meanwhile, the PR men are now up North. Every hundred miles or
so, they have to pull off the freeway and hit up the four gas stations at
an interchange. Can you give us two dollars worth of gas? Were monks
and we dont have any money. They have panhandled their way north,
from Houston to Atlanta to New York.
Just outside Washington, DC, a huge storm roars in unannounced,
leaving cars strewn along the highway. All of a sudden, its freezing cold.
Kuldri pulls the car over, and the three devotees frantically arrange
some sort of roof for the topless convertible, which has nothing for
shelter but the ribs. They tie three saffron dhotis together and attach it
to the ribs making a saffron roof that billows in the wind. As they drive
off, Toaa and Kuldri huddle in the front against the heater, while
Harikea is in the back, under all the sleeping bags.
Late that evening they show up in their converted convertible at the
Washington, DC, temple on Q street, Dupont Circle. Because the Road
Show is an odd entity, most temple presidents have their reservations.
Playing rock n roll is considered over the top. But the Road Show is
based on Krtannandas relationship with Prabhupda, who is
encouraging him. The program is starting to get big, starting to have
some good results, and Prabhupda is excited about it. Because Toaa
Ka and the temple president, Dmodara, are friends, the PR devotees
are greeted with some appreciation.
After thawing out and spending a cozy night in the brahmacr
ashram, the PR men enjoy a good morning program. During breakfast,
Dmodara takes Toaa aside for a private talk. They have known each
other a long time and previously served together in Washington. The big
news is that Prabhupda has disbanded the GBC! Dmodara shows
Toaa two letters that Prabhupda has sent out to every temple.


643
MEMO TO ALL ISKCON TEMPLE PRESIDENTS: 8 April, 1972
I beg to inform you that recently some of the Governing Body
Commission members held a meeting at New York on 25th through
28th March, 1972, and they have sent me a big, big minutes, duplicated
for my consideration and approval, but in the meantime they have
decided some appointments without consulting me. One of the items
which struck me very much is as follows:
Atreya Rishi das was selected to be the Secretary for GBC and
receive all correspondence, including monthly reports. I never
appointed Atreya Rishi member of the GBC, and I do not know how
he can be appointed Secretary to GBC without my sanction. He was
also appointed to be on the Management Committee with Karandhara
for the purpose of supervising ISKCON business and implementing
the decisions reached by GBC.
This has very much disturbed me. rman Atreya Rishi das may
be very expert, but without my say he has been given so much power
and this has upset my brain. I also understand that immediate actions
are going to take place even prior to my permission, and that, also,
without divulging to the devotees(!)
I do not follow exactly what is the motive of the so-called GBC
meeting, therefore I have sent the telegram which you will find
attached herewith, and I have received the replies as well.
Under these circumstances, I AUTHORIZE YOU TO DISREGARD
FOR THE TIME BEING ANY DECISION FROM THE GBC MEN
UNTIL MY FURTHER INSTRUCTION.
You manage your affairs peacefully and independently, and try to
improve the spiritual atmosphere of the centers more carefully. I shall
be very glad to know the names of your assistants such as Secretary,
Treasurer and Accountant.
Finally, I beg to repeat that ALL GBC ORDERS ARE
SUSPENDED HEREWITH BY ME UNTIL FURTHER NOTICE.
You may reply me at ISKCON Tokyo.
Hoping this meets you in very good health and advanced
spiritual mood.
Your ever well-wisher,
A.C. Bhaktivedanta Swami
MEMO TO ALL ISKCON TEMPLE PRESIDENTS:

644
On April 6, 1972, the following message was dispatched by cable, one
copy each to Karandhara, Rupanuga, and Hamsaduta:
YOUR MATERIAL LEGAL FORMULA WILL NOT HELP
US. ONLY OUR SPIRITUAL LIFE CAN HELP US.
HAMSADUTA MUST RETURN GERMANY IMMEDIATELY
AND DONT LEAVE AGAIN. ATREYA RISHI HAS NO
AUTHORITY FROM ME TO MANAGE ANYTHING. REMOVE
HIM. I HAVE NO APPROVAL FOR ANY THESE PLANS. DONT
CHANGE ANYTHING. ACKNOWLEDGE CABLE 26 RENNY
STREET PADDINGTON SYDNEY.
BHAKTIVEDANTA SWAMI
On the following morning, April 7, 1972, three replies were received:
1. JAI! ALL MY MISGIVINGS CONFIRMED BY YOUR
TELEGRAMS. RAISED STRONG OBJECTIONS AT GBC
MEETINGS. LETTER SENT TO YOU ON 30TH ABOUT THIS.
DETAILS TO FOLLOW. HAMSADUTA LEFT 30TH FOR
GERMANY. ATREYA RISHI NOTIFIED. GBC NOTIFIED.
NOTHING SIGNIFICANT CHANGED YET. DO NOT WORRY.
HARE KRISHNA. RUPANUGA.
2. I WILL REMAIN IN GERMANY AND FOLLOW YOUR
INSTRUCTION. WILL REMOVE ATREYA RISHI.
HAMSADUTA.
3. HAMSADUTA HAS RETURNED TO GERMANY.
ATREYA REMOVED. AWAITING ANY FURTHER
INSTRUCTION. KARANDHARA.
cc. All Temple Presidents.
ACBS/sda
APPROVED: A.C. Bhaktivedanta Swami,
Founder-Acarya, ISKCON
At first, Toaa is shocked, but he realizes that this has nothing to do
with him or the Road Show. Prabhupda is pleased with their program
and has encouraged them from the beginning. Besides, they are fulfilling
the prophecy of Lord Caitanya by traveling to every town and village
along with the Supreme Lord and His eternal consort rmati
Rdhr. In order to establish a more intimate relationship with
Toaa, Dmodara next shows him a copy of a letter that he has

645
received privately.
I am surprised that none of the GBC members detected the defects in
the procedure. It was detected only when it came to me. What will
happen when I am not here, shall everything be spoiled by GBC? So
for the time being, let the GBC activities be suspended until I
thoroughly revise the whole procedure.
Letter to Hamsaduta, April 11, 1972
After taking Toaa Ka into his confidence and restoring their
friendly relationship of the past, Dmodara finally reveals what is
actually on his mind. No doubt you remember I only agreed to loan
those Deities to Krtannanda Swami until we had eight brhmaas.
What? Toaa is aghast.
Our temple is doing really well now, and I know it would inspire all
the devotees if Rdh and Ka came back to Their home. We can
worship Them opulently in the temple.
Youll have to speak with Krtannanda Mahrja, Toaa says,
side-stepping the issue. I dont have any authority to say or do anything
about this. He has grown attached to Rdh-Dmodara and the
traveling party. He has no intention of going any further with this
conversation. Mahrja will be coming through here behind us. You
can talk to him about it in person. Besides, we have to get back on the
road. With that, Toaa offers obeisances and ends the talk. He wisely
decides not to tell Kuldri and Harikea about Dmodaras plan for the
Deities.
Farther back down the road, the Road Show buses are just leaving
Atlanta, with a big contingent of new people. On the trip up north the
buses make frequent stops at towns along the way, trying to imbibe the
mood of every town and village. The plan is to stay in a town for only a
half hour and blanket the place with literature, kirtan, and preaching.
As soon as the buses pull into the center of town, twenty devotees jump
out to distribute BTGs, another ten do street kirtan with Viujana
leading, and a couple of devotees arrange for the news media to meet
Krtannanda Swami on some street corner for a newspaper or radio
interview. When the kirtan starts up and devotees are hitting up

646
everybody in the streets with BTGs, its a complete takeover of the
town.
The pjrs stay back at the temple bus. After forty minutes they will
blow conch shells to signal everyone that it is time to leave. Inevitably,
the devotees attract a lot of onlookers who have never seen anything
like these young kids, dressed up in dhotis and saris. Before anyone has
any time to figure out who the devotees are, or what planet they come
from, the conch shells sound. Instantly, everybody scurries back to the
buses, which then roar out of town as suddenly as they had arrived. They
do hundreds of BTGs this way.
Sometimes the motorcade pulls into a mall, where lots of people are
shopping. Without warning, thirty devotees jump out with BTGs in
hand. The kirtan party comes flying by to everyones stunned
amazement. Without warning, people are handed BTGs by shaven-
headed kids, wearing bed sheets and asking for donations. The same
routine is enacted at gas stations when the buses need to be refueled.
Sankirtan is a lot of fun, and devotees anticipate purifying various
towns. They love to jump out of the buses and completely surprise the
local people, who are absolutely bewildered. What is this?
Occasionally, the police will show up, southern redneck cops, who
threaten to throw everybody in jail if they dont leave.
By the time the buses arrive up north, the mornings are so cold that
traces of frost remain on the ground. But everybody still has to shower
outside, and many literally turn blue, with no feeling left in their body.
Everyone is shivering in their chaddars and blankets, trying to be on
time for magala-rati. There is very little mixing between the men and
women, except during rehearsals, so there is no question of improper
exchange. Rather, the mood is very much godbrother and godsister.
When the buses stay overnight at a truck stop, most of the
brahmacrs pile into the bathroom at 3:00 AM with their plastic gallon
jugs to take bath. One morning out of the blue, two large, burly truck
drivers, with boots, jeans, and dirty shirts, come in to relieve themselves
in the middle of a long drive. All of a sudden, they come upon the
brahmacrs standing over the drain in the bathroom wearing only their
brahmin underwear, pouring water over their heads. The truckers are

647
struck dumb, What the hell is going on here?
While the buses are traveling down the road, the writers utilize the
time to work on the script and refine the show.
Aja: We really laid out the foundation for the Rock Opera in the bus,
in cramped quarters. The bus had a platform, and the books and the
pots and pans were underneath. In that ashram bus you couldnt
stand up; you had to almost crawl, because of the platform. We sat
on top, and there was paraphernalia on top, too.
The Deities were in the temple bus, which had no platform, so you
could stand up. It was a totally different bus, with long curved
windows, very beautiful, with marble-like linoleum tiles. The third
bus had a full stainless steel kitchen. Devotees cooked while the bus
was moving down the road.
Washington, DC April 1972
When the Road Show entourage reaches Washington, DC,
everybody is happy to be in a regular temple again just to have a decent
shower. Dmodara brings the local devotees out to the bus for darshan of
Rdh-Dmodara. Upon seeing Their beauty, everyone is instantly
captivated. Dmodara is at once attached, thinking how They will be a
wonderful boost for the Q Street temple. But he is filled with trepidation
about requesting Krtannanda to return his Deities.
Among the new people greeting the Road Show at the temple is a
young teenager who had met the local sakrtana devotees at his high
school. He now comes to the temple every day and stays overnight on
weekends.
Lakshmivan: I joined the temple at fifteen. Viujana Mahrja was
staying at the temple for a few days. I remember being fixated on
prasdam at that time. So one morning at breakfast, I found myself
standing over Mahrjas shoulder, staring at his plate of blueberry
halava. I must have been watching intently for a while, because
finally he looked up over his shoulder and noticed that I was standing

648
there.
He said, Oh, are you hungry? Do you want some halava? So he
gave me his plate of blueberry halava. It was gone within seconds.
That was such a nice thing that he did, and I was delighted.
Lakshmivan had moved into the temple in a very abrupt way,
returning home, after staying at the temple one weekend, with his head
shaved and wearing a dhoti. His mother, aghast at the sight of her son,
throws herself on the couch, crying, Oh, my son! What have they done
to you?
She is very disapproving of his idea to live in the temple because she
wants him to live at home and finish high school.
Mrs. Violet Knight: I went crazy. I said, Wheres your hair? He
was my pride and joy with that long, blond, curly, gorgeous hair. He
was a very romantic looking guy, and he came home with all his hair
chopped off. I was shocked. It was one of the biggest shocks of my life.
I just phoned up the temple and screamed at whoever answered the
phone. So he got the temple president, Dmodara, who apologized and
said, Were not supposed to do that when theyre under age.
To console his mother, Lakshmivan requests her to visit the temple
and speak to Viujana Swami. He tells her that after speaking with the
Swami, he will do whatever she decides. He hopes that by meeting
Viujana she will have a pleasant experience with devotees and allow
him to live in the temple.
Lakshmivan: I knew she would like him, because everyone did. So she
came down to meet Viujana Mahrja, and the three of us met in
the front room of the temple. I just sat and watched the two of them
talk. Mostly it was Viujana talking with his effusive enthusiasm
and the far-away look in his eyes whenever he talked about Ka.
Whenever hed say something about how wonderful Ka
consciousness was, he looked like he was floating on a cloud. He was
trying to convince her to let me move into the temple and that I would
still finish school. She was just looking at him with stars in her eyes.
As time went on, you could see her smiling more and more and more.

649
Mrs. Knight: This guy really made a powerful impression on me.
Though I only saw him for fifteen minutes, he got to me in that time
and made a lifelong impression. Much of our conversation was
reassurance, because Lawson had just joined the temple, and it was
very foreign to me. I was charged with raising five children by myself,
since my husband had died, and I felt very responsible. I had heard
nothing of the Ka movement before Lawson got into it, but I went
to the temple because I wanted to share what he was doing. I wanted
to learn about it, although I was not sure at the time whether this was
the right thing. How could I be? It was all very strange and different.
Again, much of our conversation was reassurance, not
proselytizing in any way but just calming. What can you say about a
person that makes such an impression on you without becoming gushy
or maudlin? Here was a person who you looked at and you saw an
intrinsic sweetness, kindness, and gentleness. And you had the feeling
that you could trust that. It wasnt going to change with moods, or
circumstances. He was good and sweet, without being prissy or self-
righteous or trying to change you, or impose that goodness on you. A
lot of people are good and sweet, but theyre boring and self-righteous.
But this person was beyond those things. He had a very calming
influence. Here was a person that you could trust. He inspired trust,
entirely, totally.
He had a mission in life. He knew something that the rest of us
didnt know. There was just something very above the level, or on a
higher level. It came out just by looking at him and talking to him.
Lakshmivan: Finally, at the end she just stood up and said, Oh,
okay. She walked up to Mahrja and put her arms around him,
gave him a big hug, planted a kiss on his cheek, and said, laughing,
You make me feel just like a little girl. She was fifty at the time. He
really charmed her. I was sitting there with delight, thinking, Oh,
great, now Im going to be able to live in the temple. I was so happy.
Mrs. Knight: I hugged him and said, You make me feel like a little
girl. What I meant by that was, I felt that here is a person that could

650
always fix whatever was making me unhappy. So you make me feel
like a little girl because youre someone I could come to, always. He
was thirty years younger than I was at the time, and still I had this
feeling that he was the older of the two of us. There was a wisdom
there, too. Intelligence. His presence was nice looking. After he spoke,
I had the full impact of his personality. Thats a powerful liking for
this guy, and wanting to please him even to the point of giving up my
son to him.
When I was driving home after the meeting I felt very inspired. I
didnt feel that he was responsible for my decision. I felt that he
calmed me down. I didnt discuss it with anyone because my friends
would not have understoodnot my relatives, not my friends.
Everybody thought that I was being remiss in not taking Lawson to a
psychiatrist.
Dmodara clearly sees the advantage of the sannyss presence at
the temple to enthuse the devotees and guests, so he doesnt bring up the
issue of the Deities. But the next day, when Krtannanda announces
that they will be leaving after breakfast prasdam, Dmodara realizes he
has to make his move. Waiting for the right moment, he finally gets the
chance to be alone with Krtannanda. At first, he casually inquires
about the success of the road program. Mahrja is very enthusiastic
about the preaching opportunities at the colleges. Sensing the time is
right, Dmodara makes his move. The Deities look extremely
beautiful.
Yes. Thanks to Silavati and Viujana Mahrja. Krtannanda
immediately understands Dmodaras intentions. We really appreciate
you giving the Deities to help us distribute Kas mercy to the
conditioned souls. How can we repay you?
Wait a minute! Dmodara completely loses his composure. It was
just a loan. You promised to return Them when we had enough
brhmaas to worship Them properly.
I dont think there should be any problem, Krtannanda answers
smoothly. Viujana Mahrja and Silavati are in charge of the Deities
now. Im sure you can work it out with them.

651
Dmodara remembers Viujana from LA and New York. He had
always liked and admired him because he was so gentle, humble, and
considerate to the devotees. He prefers to deal with Viujana than
Krtannanda, who has a reputation for being wily.
Viujana is in the temple bus finishing his rounds when Dmodara
knocks on the door, enters humbly, and offers obeisances to Rdh-
Dmodara. Looking up at Mahrja, whose tall figure towers above his
own diminutive height, Dmodara feels encouraged by the warm,
friendly smile radiating on Viujanas face. Wasting no time, Dmodara
makes his request.
Over my dead body, Viujana says politely but firmly. He is
shocked to hear Dmodara claim proprietorship over the Supreme Lord.
r r Rdh-Dmodara are the life and soul of all these devotees who
are traveling and performing austerities on the order of Lord Caitanya.
Theyre too attached to these Deities. They cant give Them up. Ill hear
no more about it, he says resolutely, picking up the rati bell and
closing the altar curtains. Its time for the Deities to take rest. Well
have to leave the bus now. He ushers Dmodara smoothly out the door
and locks it behind him.
Completely flustered, Dmodara is at once sad and disappointed. He
promises himself to bring the matter up with rla Prabhupda and let
His Divine Grace settle the issue once and for all.
Dmodara: The Road Show was blessed with those beautiful Deities,
Rdh-Dmodara. I remember Viujana very fervently expressing
his attachment for those particular mrtis. He expressed something
like, Over my dead body, but he was a charming person. I dont
think there was any animosity there. I dont recall having taken it that
way. He was just very attached to those Deities.
Within an hour all the Road Show devotees are rounded up as the
buses rev up their engines ready to hit the road once again. Destination
New York City.
Brooklyn, New York April 1972

652
In the middle of the Sunday feast program, as guests sit amongst
devotees quietly listening to the introductory lecture on bhakti-yoga, a
great commotion of buses and vans disturbs the peaceful mood. The
Road Show has arrived! Everyones attention is distracted. Toaa
Ka, Kuldri, and Harikea had come only a week earlier with tales of
ecstatic sakrtana pastimes, so the temple devotees are anticipating the
imminent arrival of the transcendental sakrtana extravaganza.
Viujana Swami and his brahmacrs storm out of the buses,
mrdangas and kartls perfectly in time, chanting a mighty kirtan. With
Krtannanda Swami leading the entourage, the kirtan party bursts
dramatically into the temple room, filled with sedate seekers of peace
and love, at once capturing the focus with a transcendental wave of
sound.
Everybody is immediately caught up in the excitement. Something is
happening here! Yogesvara runs to pick up a mdaga, but he becomes so
swept up in the fervor of the moment that he doesnt even take the time
to adjust the strap. With the mdaga hanging way down to his knees, he
throws himself into the vanguard of the kirtan, stretching out his arms
to their maximum extent, and locking into the powerful beat led by
Viujana Swami.
On and on the kirtan goes, with Viujana dancing back and forth
from the rear of the temple room and back up to the front again. As he
dances, he is always on his tip toes, barely touching the floor as if riding
a transcendental unicycle. Then he begins jumping and everyone jumps
with him. But he seems to jump ten feet higher than everybody else,
pounding away on his mdaga, seemingly tireless.
Gokularajana: At first I felt a little threatened because we were the
Vaikuha Players and they were the Road Show, and I didnt know
what to expect. But I remember when they came it was just ecstatic.
We had famous kirtan leaders, like Bharadraja and Yogesvara, but
when Viujana Swami came in, leading that kirtan, he was so
powerful it was like a transcendental tidal wave. It was just amazing.
When they came in that Sunday, that was one of the best kirtans Ive
ever been in!

653
All of a sudden the conch blows three times, and the curtains open
to reveal the glorious forms of r r Rdh-Govinda, just recently
arrived from Rajasthan, having been donated to Prabhupda by the
Maharani of Jaipur. At the sight of the Deities, the kirtan swells to an
even higher pitch of devotional rapture. Guests and devotees chant side
by side in complete bliss, as if theyve been doing this together all their
lives.
This is Ka consciousness, says one of the Road Show
brahmacrs, proud to be part of Viujana Mahrjas traveling
sakrtana party, to an amazed guest who is the only person in the whole
building not dancing and chanting as if this was the final day before the
end of the world.
After kirtan, Krtannanda Swami sits down to give a little talk while
Viujana Mahrja walks out to cool down and take a shower before
prasdam. As Yogesvara passes in the hallway, Mahrja stops him and
says, Hey, you know you play mdaga just like rnivas Acharya!
Yogesvara is amazed. How does Viujana Swami know what rnivas
Acharyas mdaga style is like? The only way he can understand it is
that Viujana must be referring to a painting that he has seen.
When Viujana Mahrja returns to the temple room after his
shower, Krtannanda requests him to say a few words to the audience
before prasdam is served. Mahrja takes the opportunity to speak
about the glories of mah-prasdam and ends with a word of advice. If
we only learn how to properly honor prasdam, then all our problems
will just go away.
For the rest of the night, guests and devotees stream onto the buses to
see how the Road Show devotees live and travel. Everyone is especially
eager to see Rdh-Dmodara in the temple bus, and a long line of
people await their turn to enter. Mother Silavati, sitting in front of the
Deities, happily fanning Them with a peacock fan, is so pleased to see
everyone coming for darshan all evening.
The next morning Viujana Swami sweeps into the temple room,
after magala-rati on the bus, carrying Lord Dmodara right onto the
Brooklyn altar. Narada Muni follows him, carrying Rdhr. Although

654
Rdh-Govinda have just been installed, They move over so that Rdh-
Dmodara can share the altar with Them, which surprises some of the
New York devotees. Rdh-Dmodara remain on the altar for the few
days the Road Show stays in New York.
Mamata dev ds: Viujana would come in every morning and
personally bathe and take care of Rdh-Dmodara while Rukmini
and I were taking care of Rdh-Govinda. He was over in the corner
with Rdh-Dmodara, a sannys trying to stay separate from the
women. Everything about him was so dramatic, theatrical, and
wonderfuljust even walking up and down the stairs! He was so
blissful and so wonderful to be around.
Silavati was so meticulous and so perfect, such attention to detail.
Everything had to be just right and perfect for Their Lordships. She
was wonderful and such a good pjr. Prabhupda said she was the
standard, and she really was. Thats why Viujana wanted her,
because he knew her from Los Angeles. She taught everyone Deity
worship. I remember saying I was going to put the Deities in Their
pajamas, and she said, You mean offer the Lord His night dress.
She was so strict.
Boston May 1972
The Road Show causes quite a stir when they arrive in Boston as they
shake up the whole temple with their high-energy influence. The Boston
devotees open their hearts and give them the run of the temple.
Everybody is excited that the Road Show devotees plan to stay for a
whole month. With the inspiring association of two sannyss and
numerous senior Vaiavas, many new persons join the temple during
this period.
As before, Viujana Mahrja brings Rdh-Dmodara into the
temple, where They share the altar this time with r r Rdh-
Gopivallabha. Sometimes Mahrja dresses Them and other times
Silavati dresses Them. Although they are both totally dedicated to the
Deities and completely absorbed in Their service, Silavati is a little more

655
technical in her approachnot that she is any less devotional, but she
manifests her devotion in making sure that everything is just right.
There is always a certain way to do everything, and everything has to be
done that way. She serves according to the letter of the law while
Viujanas mood is more towards the spirit of the law. Together, their
influence brings up the standard of Deity worship in Boston.
Sumati dev ds: Viujana Swami was very attached to Rdh-
Dmodara. He really loved those Deities. He was strict about
everything, being punctual, and opening the curtains on time. We
were lax about that in Boston until he came with the Road Show.
Especially with Rdh-Dmodara on the altar, he wanted to make
sure that the curtains were opened at exactly seven oclock for
greeting the Deities.
Viujana Mahrja was always really kind to everyone. Even
though he was a sannys, he talked to the women. He would come
into the pjr room and ask me if there was some service he could do
such as helping to clean the pjr room or clean the altar.
Silavati trained me to do Deity worship. She mainly taught me that
punctuality and cleanliness were the most important things. They
asked me to join the Road Show, but then Silavati spoke to me. Im
really the one that takes care of Rdh-Dmodara, so you wouldnt
have much to do, because Im really selfish about Their service and I
wouldnt let you do very much. So I decided not to go.
The previous Boston temple president had been fanatical and had
asked Prabhupda, Whats the least amount that a devotee should
actually eat? Then he instituted that standard on everybodya half
cup of yogurt and half an orange for breakfast, two to four chapatis and
one cup of dahl for lunch, and half a cup of milk at night. That was it.
No mah-prasdam. There was no heat, no hot water, and no money.
Devotees had to enter the temple room wrapped in blankets. The winter
was so cold that almost everybody fell sick. There was a heater on the
altar for the Deities, but Sumati couldnt sew any new outfits because
the sewing room was freezing and her hands would quickly go numb. But
now Prajapati is temple president, and all the devotees are warm and

656
happy.
Toaa Ka and Kuldri have already arrived one week earlier
minus Harikea, who has left for Indiaand are busy booking the
colleges in the Northeast. They have arranged several engagements in
the Boston area, including a television appearance. Toaa has
developed a very subtle and intriguing PR package. There is a lot of
interest in eastern religions, which has spawned from the hippie scene,
and Toaa capitalizes on this with an elaborate brochure. George
Harrison is also popular, and the brochure captures that whole mood.
Some colleges pay two thousand dollars for the Road Show to come.
Kuldri has developed a line that he uses to help book the show. During
the performance, you can get these transcendental experiences. And at
one point, if youre receptive, you can actually leave your body during
the showan out-of-body astral experience right there during the
show.
The musicians practice in the basement of the Boston temple.
Viujana Swami and Aja are still writing and rehearsing their new idea
for a genuine Rock Opera on the level of Jesus Christ Superstar, but at
this point they still perform the old material. Except for kirtan,
Viujana truly avoids getting involved in the music, but for the first
time anyone can remember, Viujana Mahrja picks up a guitar and
plays for a while. Everyone is astonished to see how extremely
accomplished he is on the instrument. Notwithstanding his talent,
Viujana doesnt want to get involved in playing because he knows that
old tendencies and attachments can rise again to hamper his
advancement in devotional life. So at most he will tune a guitar for
someone, or show someone a chord. But he will never go on stage and
play. He has taken a vow. It is a sacrifice, and he is not going to
approach an instrument which can bring material fame or sense
gratification. He would rather play harmonium, mdaga, and kartls for
Ka.
Bdaryaa: I have a very strong impression of seeing Viujana
Swami in the basement of the Boston temple. Devotees told me that he
used to play with the Jefferson Airplane, and I was really into music.

657
He was sitting down playing guitar, and he looked so angelic. When I
joined the temple I surrendered several guitars, and it was one of my
guitars that Viujana was playing. He was very self-composed and
very adept at what he was doing. He had a certain aura about him, a
certain kind of depth at the spiritual platform that I hadnt really
perceived in the other devotees. He played guitar wonderfully, and I
was very attracted. I thought, this person is very deep. It really touched
me that a devotee could play music, be a renunciate at the same time,
and yet be so in touch with both. It was very revolutionary to do that
kind of thing, so it made a great impression on me.
I thought I would love to go with this Road Show, so I briefly
mentioned it to him. He said, No, youre a new devotee. You should
wait some time to get more fixed up, and then we can see.
For all the young people who have just come to Ka consciousness,
Viujana Swami is an inspiration at every moment. Just to be around
him and see how thoroughly he is engaged in Ka consciousness
inspires people to surrender their life to the movement. It seems he is
completely and constantly absorbed in kirtan, beyond even eating and
sleeping. He is very much a devotee through and through, cent per cent,
and his powerful kirtan attracts many new people.
At Brandeis University, five hundred people cram into the
auditorium to see the Road Show performance. The music is not like
rock music performed by a rock band. Instead, it is background music to
a Ka conscious theatrical production. Viujana Mahrja plays a
prominent role, being the main attractive force. He also preaches, and
his speaking is magical, like his singing, saturated with devotional
feelings for Rdh-Dmodara and the Holy Name. He beckons the
students, Please come closer. Come closer. We want to show you
something that has never been seen before in the Western world.
Mahrja directs their attention to Rdh-Dmodaras rati
ceremony. As the students draw nearer to watch, Viujana Mahrja
begins chanting. By the end of the kirtan, almost every person in the
hall is leaping out of their seatsmen, women, students, babies,
everybody. The Boston devotees are overjoyed to see this wonderful
response.

658
Pyari Mohan: The devotees had tie-dye dhotis and did plays. There
was loud electric music, and you couldnt hear anything else. When
the lights went out, they had a spotlight on Rdh-Dmodara on
Their altar high up on the stage. Someone was offering rati.
Everyones attention in the whole theater was completely fixed on the
rati, and their minds were captured by the music. It was really
mystical.
Later, I approached Viujana Swami and said, Mahrja, is
there anything I can do for you? He said, Yes, tell me a story about
Ka. So I told the story about Sisupala at the Rajasuya sacrifice. I
was amazed that he just asked me that when I wanted to do something
for him. Sannyss were very rare in those days. I was expecting him
to be a heavy type of person, but he was so gentle and humble, and
always in blissful Ka consciousness.
Suhotra: When the Road Show came to Boston they were just
working on a concept. Viujana Mahrja had a slide show, and he
tried to have a total engagement for the senses of the audiencea
total transcendental experience for the mind and senses. Our whole
conception of spiritual life and what was transcendental was very
much intertwined with the drug experience, San Francisco, hippies,
Avalon Ballroom, the Fillmore, and the whole thing. Viujana took
that San Francisco total psychedelic experience and transformed it
into Ka consciousness, a Ka conscious transcendental
experience. It had a very great effect, and I think it was very potent.
That tradition was the idea of the Road Show. It was Krtannanda
Swamis original concept, so Viujana Mahrja wont get sole
credit for having thought it up, but when Viujana Mahrja came
on board, they all said he really lifted it many notches. He had a very
sophisticated outlook for that time.
Mithiladisa: I heard a tape playing in the temple. It was Viujana
singing the morning melody. I asked, Who is that? That doesnt
sound like the same person singing on the other tapes.
No, its not. This is Viujana Mahrja. Prabhupda said his

659
singing will conquer the world. I never forgot that, so when he came
to Boston, I approached him with awe and reverence and asked his
advice about controlling my mind. I was unhappy with my service and
didnt have enough time to chant my rounds. I was hoping he would
say, Oh, come with me. Instead, he told me, You can memorize one
verse every day. This will help you control your mind. The advice
was very well appreciated. Later, when I took his advice seriously, it
had a profound effect on my life, inspired by taking the instruction of
guru, through my godbrother.
On sunny days Viujana likes to chant his japa outside the temple,
pacing back and forth, holding his daa. When meeting a godbrother,
Viujana Swami is always very personal. Hare Ka! Please accept my
obeisances. Because he is so personal, he can make even the most
insignificant person feel very worthy and important. Whenever a
sakrtana van pulls up in front of the temple, Viujana approaches to
inquire how sakrtana is going. He is the hero of all the brahmacrs.
They point him out to guests, Thats Viujana Swami. Hes a very
special devotee, very advanced.
For the Road Show people everything is so exciting because every day
is chock full of activity. The performance at a local TV station thrills
the devotees. At the television studio the tie-dye cloth is spread out all
around the set, and the devotees have their faces painted with lotus
flowers around their eyes. Aja is dressed as the Jester. They perform the
butter churning scene and sing one song. Rdh-Dmodara stand
prominently on the stage, and it seems They enjoy being on TV once
again with Their devotees. Afterwards, Krtannanda Swami answers a
few questions during a short interview.
The big show, however, is at the University of Massachusetts, about
two hours west of Boston. The engagement is a whole day event, with
the Boston players and the Vaikuha Players from New York
performing on the same bill as the First Transcendental Rock Opera.
Amherst, Massachusetts May 1972

660
Around the Amherst area there are five colleges, but the University
of Massachusetts is the biggest, with over 30,000 students. The three
Road Show buses drive out behind Krtannanda Swami and rutakrti
in the Chevy van, with Tulasi-dev in a pot between the two front seats.
They are met on campus by hundreds of devotees who have already
come from all over the Northeast for the huge all-day festival.
Amherst represents the decadence of the era. They are
experimenting with everything, including co-educational dormitories
and bathrooms. The rooms are always open with all sorts of things going
on in plain view. Devotees are shocked to see the co-ed bathrooms. The
brahmacrs feel strange using the facilities after hearing the story of one
devotee who was passing when some women walked in all of a sudden
and started talking to him. So when devotees have to use the bathrooms,
they really have to check first. The Road Show is a difficult service,
having to preach in such incompatible circumstances and having to mix
with people totally devoid of principles. But in spite of the vagaries of
Kali-yuga, Vaiavas want to deliver the mercy of Rdh-Dmodara by
engaging everyone in devotional life.
Satarupa dev ds: We had to go change in the dorms, and they were
co-ed dorms. I didnt want to go in the bathroom because men were in
the bathroom in the ladies dorm. I was shocked.
Kuldri: I remember going into this co-ed dorm to use the bathroom,
and there were women in the bathroom. The brahmacrs were
talking about how degraded it wasmen and women living together
in schoolshow degraded western education had become.
Except for these bizarre conditions, the engagement in Amherst is
very successful. The Hare Ka festival is scheduled for the whole day
on campus, and many students attend the program. The festival is set up
in the middle of an open U-shaped concourse, surrounded by high rise
dormitories. Bob Shectman is dressed in tie-dye pants and shirt as he
and his men carry gigantic Voice of the Theater speaker cabinets from
his bus to the stage. The cabinets are ten feet tall with enormous horns
sitting on top for high frequencies. Bob sets up a mountain of speakers

661
and sound equipment that seems to reach to the sky.
The devotees have cooked huge amounts of prasdam and brought it
all the way from Boston. The geodesic dome is set up, and prasdam is
served to thousands of students all day long. At the same time many
book distributors sell BTGs and KA books.
Sumati has brought the little Rdh-Gopivallabha Deities, who stand
about six inches tall, along with Their little swing. The swing is fastened
between two trees in the quadrangle, and all day long students are lined
up to swing the Deities.
Boston temple begins the stage program with their performance of
Dvivida Gorilla, starring Prajapati and Gaurahari. They are great actors,
very spontaneous, and know how to use the audience. Gaurahari,
playing the gorilla Dvivida, grabs a girl from the audience and drags her
behind the stage. Gauraharis wife lets out a scream, so it seems as if the
girl is screaming. Thousands of students are enjoying the festival, and
the audience roars with laughter at Gauraharis gorilla impersonation.
Next, the Vaikuha Players do three plays, The Age of Kali, King
Nrga, and The Ballad of Everyman. Their dramas are usually Ka
ll with a few modifications, but all within Vedic scope. The Road Show
performance, however, is different. It is designed to be on the audiences
level. The rock music is also a modification to appeal to the taste of the
audience and attract college students.
The Transcendental Rock Opera is the main event, performed at the
end of the day as twilight turns into evening. They do the old show that
was created in Houston, with everyone dressed in tie-dye, with stars, and
lotus-eye make-up. Bob projects huge images of Ka and Mah Vishnu
onto the walls of the dormitory buildings, as the music blasts through the
huge sound system. The program continues well on into the evening,
with people dancing and chanting Hare Ka all over campus.
Some temple devotees wonder how anyone can continue performing
like the Road Show does, week after week, month after month, and
maintain strong Ka consciousness within such a polluted atmosphere.
But the program is so successful that Viujana carries on the final
kirtan at the end of the performance, even as the roadies are breaking

662
down the stage.
Gokularanjana: I can see Viujana Mahrja in my mind. I can see
his face up against the sky, and it seemed like he was just floating
there, as if his feet never touched the ground. He was leading kirtan,
playing mdaga, and it resounded throughout the concourse, like an
echo. He was up on the steps, low wide steps, leading the kirtan, and
everybody was caught up in it. All the students were jumping up and
down, even the ones that werent really interested. I was thinking he
must be a demigod who came to assist Prabhupda. To this day, I still
do. You could say he was an empowered devotee. He took
Prabhupdas mercy very seriously. There was a story where he said,
Its because of your mercy, rla Prabhupda, and Prabhupda
said, No, Im distributing it equally, but you are taking advantage of
it. And he was taking advantage of it. He was always so full of life
such an energetic, enthusiastic devotee.
Janrdana: The Road Show was about a lost soul who was struggling
to find his identity and purpose in life, and they had some pretty
songs. This was a big production, a Rock Opera. Rdh-Dmodara
were there, and again I thought, Wow, this is wonderful. Id love to
travel with this and be with Viujana Swami. He was the musical
acharya in the movement, the representative of the demigods. When
he chanted, the demigods would cry. At least we certainly cried. It was
well deserved.
Loka-mangala: The Vaikuha Players put on their performances
during the day, and the grand finale was the evening performance by
the Road Show. I saw their set up when we arrived and I was
intimidated, because I thought, How can we compete with all this?
We also had music in our plays, but the Road Show was much more
sophisticated, with a lot more time and energy put into the production.
I was definitely keen to see it. They had two sannyss, mountains of
equipment, and at least twenty-five people. We were all eagerly
anticipating their performance. Of course, it had its flaws, which I
recognized even then, but still I was overwhelmed by the sights, the

663
songs, the music, and the interaction of the devotees, especially the
appearance of Viujana Swami and Krtannanda Mahrja. It was
an amazing experience for me, and I was very impressed.
Bdaryaa: I was in awe by the whole performance. I could see that
it was Viujanas artistic masterpiece, in a sense. I was enthralled by
the idea of Ka consciousness being presented this way. It was so
wonderful. I thought, This is the movement with the most far-out
people.
Abhirma: I was always fond of Viujana, and his kirtans were
always thrilling and inspiring, but I didnt appreciate that phase of
Rdh-Dmodara at all. I didnt like the theater, although it was
entertaining. I disliked it because it was so obviously contrived. It
didnt excite me, but I didnt condemn it either. It did instigate a lot of
preaching opportunities around it, so I was attracted to go and be at
the festivals.
Satyanarayana: The whole Road Show performance was an
unbelievable event. Viujana was magical to me. This was the time
when he was chanting and he got about five hundred people to offer
their obeisances to Rdh-Dmodarathe karms, the devotees,
everyone. He was this magical entity who just made people do things.
They wanted to be in his aura. Krtannanda Swami was there too,
but for me, he was overshadowed by Viujana Mahrja.
Hasyagrami: Rupanuga was so impressed. He loved it and said, Ive
got to do this. He had been thinking about taking sannysa for some
time, so within a month he took sannysa and started his own little
road show with Abhirma, Gokularanjana, Satyanarayana,
Brajajana, and me. Rupanuga got a bus, and we went up and down
the East Coast. Wed have programs and sing the Road Show tunes.
After spending the night on campus, the Road Show buses leave for
Boston the next afternoon. Following their normal daily routine,
devotees remain on campus to answer questions from interested students

664
who gather around. The performance had been very well received, and
everybody feels satisfied that Rdh-Dmodaras mercy was given to all.
rla dsa: I was hitchhiking to Boston with an old couple, and we
passed this bus with Hare Ka Hare Ka, Ka Ka Hare
Hare / Hare Rama Hare Rama, Rama Rama Hare Hare, written all
over it in the Haight-Ashbury psychedelic type of lettering. I said to
myself, Wow, this is the Magic Bus! I had always heard about the
Magic Bus on the Magical Mystery Tour. I became excited as we were
passing, because I wanted to ride on that bus.
A little further down the road, rla asks the old couple to pull the
car over and let him off. He jumps out of the vehicle and emphatically
sticks out his thumb, seeing the Magic Bus coming towards him in the
distance. As the bus approaches, his excitement mounts. At last the bus
comes by, but roars right past him. rla turns to watch his Magic Bus
drifting down the highway to finally disappear into the horizon. Oh, no.
I was supposed to be on that bus. His optimism turns to dejection. He is
completely disappointed.
Suddenly he notices an old VW van has stopped fifty yards up the
road. His first thought is, Go away. I want to ride with the bus. But
seeing that its already dusk, when every hitchhiker knows the golden
thumb turns into a pumpkin and you cant get a ride, he quickly comes
to his senses. He runs over to the van to accept the lift. To his surprise,
the driver is a devotee, Mahprabhu, the Road Show flute player. He
offers rla a seat and preaches to him as they drive into Boston. Why
dont you come to the temple? he asks. Its a special festival today.
rla: It was the Sunday feast. At first I declined, because I lived on a
boat in Boston Harbor and had to hitchhike across town to get home
and go to work the next morning. But he convinced me to come to the
temple and take the free feast. When we arrived at the temple, the
feast was finished and the prasdam was gone, except for some rice.
So I took that. Then Rdh Kanta, a Road Show bus driver, invited
me to stay the night. He took me to see the Deities, but all I could see,
without my glasses, was just a glare. Still, I could see that it was an

665
altar. Because I was impersonal, I said, Is all this ritual necessary?
Then Viujana Mahrja began showing a slide show about
Rdh-Dmodara. They were the first Deities I ever saw. I had no
idea what Deities were, or who Ka was, or anything about the
philosophy, but Viujana Mahrja was speaking with so much
devotion and so much affection for Rdh-Dmodara, that it just
melted my heart and I was sorry I had been so critical.
The next morning, I got up early with everyone else, and
Viujana Mahrja gave class. He read from Nectar of Devotion.
Before the reading, he sang the prayers to the six Goswamis, vande
rpa-santanau raghu-yugau r-jva-goplakau... Then he sang a
little composition of his own, like a Gregorian chant. The nectar, of
devotion, is an ocean, of bliss! It reminded me of how the Catholic
monks would chant in Latin without any accompaniment. He sang
this at various times throughout the day. It was his spontaneity, and
his freedom that formed my first impression of him. He was sweet and
completely attractive. I knew from that point on that I had to be a
devotee of Ka.
Eighteenth WaveBright Lights, Big City
In the higher sense, Thou shalt not kill means you have to take the
prasdam of Ka.
Room Conversation, New Delhi, December 12, 1971
Brooklyn, New York June 1972
namo apavitra pavitro v
sarvvasth gato pi v
ya smaret puarkka
sa bahybhyantara uci

666
r viu r viu r viu, svaha
Twenty devotees throw their grains into the fire, responding in
unison, svh! Chandrasekhara, Gadi, and Aja are among the new
initiates sitting in front of the sacrificial fire as Krtannanda Swami
ladles in more ghee. The sound of svh echoes among the rafters of the
old bank building which the Road Show devotees have converted into a
theater. It has also become their new home, where they live, rehearse,
and worship. Rdh-Dmodara preside over the ceremony, watching
Their devotees surrender their lives to devotional service.
Located by the wharf under the Brooklyn Bridge, the old bank is a
big, dark building where performances of the Hare Ka Rock Opera
are presented for the public. The theater also serves as an ashram and
temple, with Rdh-Dmodara as the presiding Deities. Krtannanda
chants on everyones beads, authorized by Prabhupda to do so on his
behalf. This is the first time someone other than Prabhupda chants on
beads for new initiates. The wonderful ceremony in the presence of
Rdh-Dmodara is both beautiful and intimate.
After Boston, the Road Show troupe had come to Brooklyn, only to
find that the temple had no room for thirty additional devotees. Bob
Shectman had already rented the abandoned bank building, thinking it
could be transformed into a theater, so there was little choice but to
have everyone live in the theater and come to the temple for rati and
class. When the devotees first entered the aged building, it appeared to
be only a horrible dark place, reminiscent of a dungeon. But the
brahmacrs built a professional stage, equipped with all the necessary
props for presenting a theatrical production. With a lot of hard work,
the old bank was quickly converted into a theater.
Now that the building has been turned into a proper theater,
Viujana Mahrja has an idea. He puts the top of the geodesic dome
up on the roof and dubs the old bank The Dome Theater. A big sign
advertising the Rock Opera is placed on the roof beside the Dome,
facing the Brooklyn Bridge, so passing cars cannot miss seeing it.
Now that the theater is complete, Viujana wants to have a
procession to the Henry Street temple where Rdh-Dmodara will be

667
honored and received at the Sunday Feast. As the palanquin is readied
for the excursion, Viujana recounts how the Los Angeles devotees
used to take the Deities for a stroll around the block every Sunday when
he was a brahmacr. Excitement takes over the old building when
Mahrja starts up an enthusiastic kirtan to accompany the procession.
Four strong brahmacrs lift the palanquin onto their shoulders for
Rdh-Dmodaras tour through affluent Brooklyn Heights and blue-
collar Cobble Hill.
At the temple, Viujana Mahrja leads a powerful sundara-rati
kirtan and gives the Sunday lecture. He speaks about pure and impure
reminiscences, how we always reminisce about our own pastimes. He
explains that smaraam, remembering, means to become fully conscious
of Kas pastimes so that we can reminisce about that. This is the pure
reminiscence.
After class, Viujana leads a small gathering up to the second floor
to answer more questions. Many people follow him into the yellow room
adjacent to the presidents office. Mandalesvara accompanies Mahrja
to the end of the hallway and stands at the door, inviting the guests in.
He waits until everyone is comfortably seated before entering himself.
As he sits down towards the rear, Mahrja is in the middle of answering
a question.
Chanting sixteen rounds and following the four regulative principles
is the minimum you can do so your spiritual master will not be
displeased. Viujana explains that anyone who chants the Holy Name
with heartfelt devotion will be able to see Ka Himself in the Deity.
The sound vibration of Kas Holy Name alone evokes deep feelings of
devotion. You may see the Deity and you might start to cry, or youll
look around at the Sunday feast and hear all the devotees preaching, and
the preaching will sound like the most beautiful music in the world.
When Viujana looks for another question, Mandalesvara quickly
raises his hand.
How can I make spiritual advancement?
You should find a devotee you respect, and serve that devotee,
Mahrja answers. Wash his clothes, bring him prasdam, whatever you

668
can do for him. I did that for Brahmnanda Swami. He was sannys and
I was sannys, but I could see that he was more advanced so I served
him.
This mood of service to the devotees is called dsa-anudsa. Our
constitutional position is to be a servant, and when we engage in service
to the devotees we begin to experience the bliss of being rightly situated.
Until we come to the position of truly being a servant, then we will
always remain in illusion and be unfit to enter the eternal abode, Goloka
Vndvana.
Lord Caitanya has explained this in His ikakam:
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 the tree, devoid of all sense of false prestige and ready to
offer all respects to others. In such a state of mind, one can chant the
holy name of the Lord constantly. (ikakam)
Following this supreme teaching of Lord Caitanya is the secret of
success for advancement in spiritual life.
While Viujana preaches to the guests, the Vaikuha Players
perform one of their plays in the temple room from a small repertoire
that they constantly rotate for Sunday programs. Yet some people prefer
to stay and listen to Viujana Swami. After the play everyone takes the
feast, and then Rdh-Dmodara and Their devotees drive back to the
theater.
Los Angeles May 1972
The Road show devotees have been living at the Dome for one
month, since Krtannanda Swami left the party when Prabhupda gave
him another service. One week after the Amherst concert, the Road
Show troupe had left Boston to spend the summer in Brooklyn. Before
settling into the Dome theater, Krtannanda Swami had received a call

669
from Prabhupda to come see him in Los Angeles. Prabhupda requested
him to arrive before May 27 to participate in a big sannysa initiation
ceremony.
Kuldri, Toaa, and rutakrti drive Krtannanda in the old Chevy
van across country to California. Within three days the party pulls up in
front of 3764 Watseka Avenue just before the big event. The new
sannysa candidates are Satsvarpa, Rupanuga, Bali Mardan, and
Hridaynanda.
Anaga-majar has also come to Los Angeles to speak with His
Divine Grace about her husbands desire for sannysa. They are both
young and have only been married a short while. During the meeting,
rla Prabhupda asks Anaga-majar three times if she agrees with
Hridaynandas taking sannysa. He explains that it will be very difficult
for both parties since they are so young and cannot understand what the
future may hold. Therefore, it is best to think it over and be cent per
cent sure. But Anaga-majar simply wants to please her spiritual
master. Anything for you, rla Prabhupda, she replies.
Just at this point, Krtannanda Swami and crew are announced by
Prabhupdas servant. As they enter the room, they introduce a lighter
mood and relieve some of the tension. Prabhupda is keen to hear the
news of the Rdh-Dmodara traveling sakrtana party. Toaa and
Kuldri show him their promotional materials and lots of photographs.
Krtannanda brings out a tape of the best Road Show songs to play for
His Divine Grace. As Mangalananda sings the first song, Krtannanda
explains, Prabhupda, theyre singing Youre not that body.
All right. Very nice, Prabhupda smiles. On hearing the second
number, Prabhupda inquires, Who is singing?
Thats Viujana Mahrja.
Yes. Anyone who hears his voice will become a devotee, he says,
tipping his head.
Anaga-majar dev ds: Krtannanda Swami was playing a tape
of the Road Show with Viujana Mahrja singing. I was sitting
right there. It was a treat that we got to sit in the room listening to

670
these tapes while Prabhupda was sitting in a big armchair. I was
sitting at his feet, and I remember feeling it was like father sitting in
the armchair with the family sitting around. We were all eager to hear
whatever he said, and I remember, he said, Anyone who hears his
voice will become a devotee.
After listening to the songs Prabhupda changes the subject. He is
concerned that New Vndvana is not being managed properly in the
absence of Krtannanda Mahrja. Although the Road Show is a strong
preaching vehicle, Prabhupda doesnt want any of his existing projects
to weaken at the same time. And with so much mixing between men and
women, the Road Show might not be an appropriate program for a
sannys to manage. Nevertheless, rla Prabhupda approves the
program. He likes the songs, he likes the concept, and he likes the idea
of the traveling Deities, Rdh-Dmodara, being on the road. But he
also needs a leader to manage the affairs of New Vndvana. The
concept of varrama-dharma is becoming more important in
ISKCON, and Prabhupda gives Krtannanda definitive instructions
how to set up New Vndvana and really begin developing it as a farm
project. In the end, he requests Krtannanda to return and make New
Vndvana a place where all devotees can congregate.
Immediately after the sannysa initiations, Krtannanda goes back
to New Vndvana with rutakrti, while Toaa and Kuldri return to
Brooklyn to continue their service promoting the theater troupe. After
Hridaynanda takes sannysa, Anaga-majar receives a ticket to fly to
New York to join the Road Show. Hridaynanda makes the
arrangement, because he knows that she will be happy preaching and
traveling with Rdh-Dmodara. Her service will be to assist Silavati
with the Deity worship.
Brooklyn June 1972
Having the Road Show devotees in Brooklyn is an event, but they
increase the temple programs by thirty people which, at times, causes
bedlam because the temple is too small. In addition, the theater
production requires a lot more free association amongst men and women

671
so the free association is a cause for controversy. Brooklyn is a straight
and staunch temple, consequently the temple authorities prefer that the
Road Show devotees live at the theater under the bridge. Sometimes the
Road Show devotees go back and forth to the temple for the morning
program, but they are seen as rebellious, unusual devotees, as opposed to
the hard-line brahmacr preachers.
Anaga-majar dev ds: Some of the devotees thought the Road
Show was my, but it didnt affect me. It wasnt loose on the Road
Show, but it was intimate. Of all the brahmacrs on the Road Show,
I hardly ever talked to one. There might have been some friendships
amongst the devotees, but it was more like the old days in ISKCON,
friendly but never loose.
Aja: There was definitely a certain looseness, but it was a kind of
innocent looseness. It was not so much in terms of the relationships
between men and women which was always very chaste, but there
were people running around backstage changing costumes and
relating to one another, throughout the course of the show, in ways
that would not be appropriate for a brahmacr and a brahmacrin.
We were somewhat naive in those days, but nothing untoward ever
happened to my knowledge. We couldnt even conceive of serious
violations in those days. It was beyond our ken to imagine something
like that, but we werent seeing the women as our mother. There could
have been attractions, of course, but that happens in any temple.
Although the Dome serves as a wonderful facility to present theater,
it is not a very nice place to live. Since it was originally a bank, there are
no proper facilities for bathing or cooking. Everyone has to shower in a
place that is like a dungeon, with only one pipe for water coming off the
side of a wall in a very dark area. The lighting is old and inadequate, so
the living conditions are very austere. Sometimes, the ladies go over to
the Henry Street temple in the afternoon just to have a decent shower.
But the devotees are young enough to take the hardships, and it doesnt
bother them too much, even though walking back and forth to the
temple is an austere routine. That they are willing to accept difficult

672
conditions and remain happy in their service indicates everyones total
dedication to serve Rdh-Dmodaras program.
Over time, the Dome becomes more and more livable. It develops
into a wonderful temple in its own right after a special place for the
Deities is arranged and Rdh-Dmodara also move in. Every evening,
after Bhagavad-gt class, Viujana Mahrja reads the KA book as
devotees sit together taking hot milk prasdam. The mood of
camaraderie is as warm as the white bucket of steaming hot milk, around
which everyone sits like a gathering around the campfire. Some of the
brahmacrs fill up their bowls five or six times as they listen to
Mahrjas dramatic reading of Kas pastimes.
Rdh-Dmodara also listen from behind a tie-dye curtain that
Silavati has hung up in front of Their altar. Each night, as Viujana
Mahrja gives his wonderful KA book reading, devotees sit in front
of the altar while Silavati offers the Deities Their night outfit. The tie-
dye curtain is so thin, you can see the silhouette of Silavati dressing
Rdh-Dmodara. The scene is like a mystical vision. Watching
Silavatis silhouette serving Their Lordships and listening to Mahrjas
lavish recitation of the pageantry of Kas wonderful pastimes,
everyone is rapt in contented contemplation, sipping their hot milk. The
Dome has been transformed into a dream temple laden with exquisite
nectar.
The women adore Silavati, whom they see as spiritual energy
personified, always totally absorbed in service. She and Viujana
Swami are the driving force of the Road Showher steadiness in taking
care of Rdh-Dmodara as well as caring for the women, and his
strength in keeping everyone enthused to sustain the program. Together
they are a powerful preaching team.
Another unique aspect of the Dome temple is the offering of
prasdam. Viujana engages everybody in making the offering to
Rdh-Dmodara. After Silavati brings in the offering and says gyatr,
then all the devotees chant the prama-mantras along with her. After
chanting the mantras, everyone offers this prayer in unison:
Oh my Lord, what am I, and what is my value?

673
I, who am eternal, full of knowledge and bliss,
have falsely identified with this body
which is temporary, full of ignorance and misery.

And what is the value of these things we have offered you?
They are also of the same temporary nature.
But You, dear Lord Ka, are the most expert mystic,
and as such, You can enter into anything
and change matter into Spirit as You like.

And as You are always anxious to accept the offerings
from the hands of Your pure devotees,
so we have offered these nice foodstuffs unto the hands
of Your most pure devotee, rla Prabhupda.
Please, therefore accept, and if You are satisfied,
then we are satisfied.
Viujana Mahrja has expanded this prayer that he originally
wrote and introduced in Austin last year. He still retains the same mood
of bringing everyone immediately to the devotional platform by his own
devotional nature.
For breakfast prasdam, devotees are usually served a creamy, sweet
oatmeal, full of raisins, and so tasty that huge amounts are consumed.
Viujana honors prasdam with the devotees and has intimate
exchanges with them.
rla: He used to confide his realizations often. One day over
breakfast he said, This morning I was chanting my rounds and my
beads felt like cintmai stones. The way he spoke about it we could
also feel and share his realization. He was like that, very intimate,
spontaneous, and natural all the time.
Atendriya: One morning Viujana announced, I had a wonderful
dream last night. I dreamt that Prabhupda gave me a sweet ball and
when I ate it, it exploded in my head nine times. Like fireworks.
Nanda Kishor: Viujana was just amazingthe way he did

674
everything. When we were about to take prasdam, he would say,
Who can say something in praise of prasdam? Everyday he would
say it, and every day all the devotees, about thirty of us, would say
something different in praise of prasdam. It was an amazing
phenomenon that only Viujana could cook up in the first place.
There were so many answers, It tastes good. It frees you from past
sins. It inoculates you against my. Every day he would say this
just as we were taking prasdam, and every day we seemed to come up
with new things to say.
One time Viujana said, At the time of death the one thing that
you most value, you lose. And what is that? He would make us think,
then he would answer. Your breath. You cant even breathe.
Everyone loves Viujana Mahrja because he is such a down-to-
earth leader. He is never above the devotees but always completely with
the devotees. They respect him as the natural leader, because he is the
most spiritually advanced and he has a vision of what he wants to do. He
is not so qualified managerially, but there are other devotees who
manage and, because of his mood, they manage in a mellow way.
There is a weekly iagoh for complaints and suggestions. Gradually,
devotees begin to complain about the things that Viujana cant do
that Krtannanda used to do. But Silavati quickly speaks up. First you
were complaining about Krtannanda Swami, and you said you wanted
Viujana Mahrja. Now youve got Viujana Mahrja, and youre
complaining about him? This is starting to go bad. No one can argue
with Silavati. She is a pillar and one of the strongest devotees on the
party.
When Krtannanda Swami arrives from Los Angeles to perform the
Initiation Ceremony at the Dome, he requests his original men to return
to the farm. He needs their help preparing for a grand Janmam
festival for Rdh-Vndvana Chandra, followed by a huge Vyasa Puja
celebration for rla Prabhupda, who will personally attend. Mahrja
asks Kuldri to continue booking the Road Show and later rejoin him in
New Vndvana.
While Krtannanda is in town, Zubin comes to the theater to collect

675
the huge tie-dye tent he had loaned the Swami six months back.
Zubin: The next time I saw Krtannanda Swami, they were staying
under the Brooklyn Bridge in that theater. I had made contact with
him while he was on the road, to please send back the tie-dye tent, but
he kept on finding excuses. I love Krtannanda, but his own
cleverness is sometimes too clever for his own good. Anyone who was
part of that Road Show was a very fortunate soul, because, I tell you,
it was one of the greatest moments of my life. The lectures that
Krtannanda used to give every morning were so blissful. He was so
inspired. Everybody was. It was a really inspiring time. But I finally
got the tent back in Brooklyn in rags, all ripped to pieces. It didnt
leave me with such good feelings, after he gave his word that he would
take care of it. I confronted him, but he was so clever, this guy. He
could talk his way out of anything. Thats the problem with religious
fanaticism, when you take it to the extreme that you use it as a crutch
to compensate for anything you do. He was able to rationalize the
whole story. But it was worth it all. Who cares, if it served his
purpose? It helped them out, so I felt really good about that. I was just
disappointed that he didnt keep his word, because he was the leader,
and for him not to keep his word?
When half of the old guard leaves for New Vndvana with
Krtannanda, a new contingent of actors and musicians immediately
augments the production, attracted by its increasing success. Among the
new people are actors who can sing and musicians who are more
competent players. With the departure of Dulal Chandra to New
Vndvana, two drummers take his place, Bahusira and Atendriya. They
play perfectly together, with Atendriya laying down a solid beat as
Bahusira does free style improvisational fills. Gariyan and Gadi are still
the bass and lead guitar respectively, with Mangalananda as singer,
songwriter, and second guitar. Mahprabhu remains as the flute player.
Varanasi dev becomes Silavatis servant and assistant pjr.
The entire production is revamped, and the flavor of the new
presentation becomes more innovative. Everyone works hard to polish
the music, the lyrics, and the story line. The songs are better than ever

676
and fit into a well-developed plot. The show has become more complete
and more sophisticated because Viujana and Aja really want it to be a
world-class Rock Opera. Viujana Mahrja has brought the right kind
of mood, being an entertainer as well as a serious devotee. He is
dedicated to the presentation of Ka consciousness in a theatrical and
entertaining way.
Jesus Christ Superstar is currently playing on Broadway and has
worldwide popularity. Toaa and Kuldri get tickets for the show to
critique it. But they are appalled at the commercialized presentation of
the concept of God, and the son of God. As devotees, they are repulsed
by it, but they are only there to get a feel for the production. They come
out of the theater confident that they have a niche to play off, and an
equally good show as well.
Prajapati and Satarupa come down from Boston to help direct the
actors and choreograph the dancers, respectively. Every day is practice,
practice, practice, in order to finalize the production for opening night.
Gone is the Jester show with its sparse plot, replaced by a genuine Rock
Opera with a new character, Ringer. The Ringer theme embodies
realistic elements, like a sakrtana party that distributes a magazine to
Ringer, who goes through the entire process of becoming Kas
devotee.
Toaa and Kuldri get demos ready for George Harrison to hear.
Everybody wants to try and make it into a major production. Why not?
Prabhupda is encouraging them. They want to shoot for the
rhinoceros because Rdh-Dmodara are right there on stage. The
whole thing seems to have enormous potential.
The First Transcendental Rock Opera is advertised to the public as
an off Broadway showway off Broadwayacross the bridge in
Brooklyn. Devotees hand out discount passes on sakrtana, and the
theater is almost filled for every performance. The program is a
transcendental multi-media extravaganza for the senses, with music,
drama, philosophy, prasdam distribution, and book distribution. Bob
has refined and enhanced the light show and slide show. Local devotees
take advantage of the situation as their first chance to go to the theater.
Because its their own devotee theater, everyone is eager to attend.

677
Lokamangala: This was a performance on successive nights that they
were doing to a paying public. I think this was one of the first times
that a non-devotee paying public was invited to see a performance put
on by the Hare Kas at a conventional theater. But there were a lot
of things that needed tightening if they were to perform before a
discriminating public. I could see that there were areas that were weak
in the overall production, and the zest, the enthusiasm, and the overall
exuberance that was there in Amherst was somewhat diminished in
the theater.
Pancha Ratna: I was there when they had their premiere. It was all
very positive and exciting and could really do something. Everyone
liked the guitar playing of Gadi. Viujana Swami was so lovable. He
was quite an amazingly attractive person, who was really everyones
friend, so you couldnt help but love him. He was concentrating all his
energy in developing this Road Show.
Bimala dev ds: I thought it was so timely. It was everything I liked
before I came to the movementthe music, the drama, the
psychedelic influencebut now it was transcendental and pure. It
was a great story and really well done. It was so enlivening and
exciting. It was brilliant.
Lochanananda: They were doing a program that was very much like
Hair. I thought it was my. In those days if you were playing rock
music, or in a rock band, there was something wrong with you. You
were on the way out; a fringie. But Viujanas group of devotees had
memorized Chapter Two of Bhagavad-gt. They would sit together
and recite the whole chapter, just in English, and I was very
impressed. In those days nobody knew any Sanskrit and nobody was
memorizing, but they were memorizing the whole Gita in English,
chapter by chapter.
Mandalesvara: The Road Show performance brought tears to my
eyes. All that sentiment and attachment for Rdh-Dmodara just

678
carried me away. So I experienced some shadow attachment.
Bhakti dev ds: Everybody was talking about the Road Show and
how exciting it was. I remember them taking me to a very dark
parking lot. When you walked into the building, it was also dark, and
there were rows of seats along the sides. It was a performance that
was open to the public, and it was crowded. The music was very loud,
and I remember being quite surprised that there would be rock music
in the Hare Ka movement.
From a musical point of view the show seems pretty good, and
everyone is happy with its progress. As the show is improving,
Mangalananda is becoming more involved in the philosophy. One day
he approaches Viujana with his realization.
Mahrja, I think its crazy that brahmacrs are involved with
women in a show like this. It doesnt seem to make any sense.
Well, this is the spirit of Ka consciousness, Viujana Swami
replies. Dont worry about it. Just do your service.
Mangalananda: The most amazing story of all had nothing to do with
the show. Viujana, myself, and a few devotees were standing outside
the theater talking, when all of a sudden a sewer cap in the street was
pushed off. A guy crawled out of the sewer with a harmonica holder
round his neck, in clothes that were covered with stains, like a painter.
On the harmonica holder he had fastened a picture of Ka, so
wherever he walked he was staring at it. He just crawled out of the
sewer, walked right past us, and never blinked. He just kept going. To
all of our amazement, Viujana said, I know that guy. I know who
that is. That has to be the weirdest thing that ever happened to me in
my life.
The strange person with the harmonica holder is Carl, an eccentric
who previously hung around Haight-Ashbury and always showed up for
the Frederick Street prasdam program. When he heard that one should
always remember Ka, he began wearing a harmonica holder with an
attached picture of Ka wherever he went!

679


As in every temple, an important element of the Road Show program
is going out for sakrtana. Rdh-Dmodara are ever eager to
participate and always go out with the devotees. Their portable
palanquin/altar has an attractive curved roof, with curtains, so They can
have some privacy if They want. A favorite spot is right in front of the
New York Public Library on Fifth Avenue and 42
nd
Street. Other
popular spots are at the Empire State Building, at Times Square, and in
front of Macys Department store on 34
th
Street.
Thousands of people pass by in their business suits, absorbed in their
Manhattan lifestyles. All of a sudden they catch a glimpse of Rdh-
Dmodara being served by a devotee with a peacock fan. Viujana
Mahrja leads his spirited kirtans, impelling every devotee to dance and
chant with blissful abandon. Caught up in the fervor of the Holy Name,
Viujana occasionally calls out, Give your love to Ka, inspiring the
devotees in their chanting and dancing. Everyone becomes so energized
by Viujanas intensity that the brahmacrnis approach people with
BTGs and the pamphlet On Chanting, requesting everybody to, Give
your love to Ka!
The best part of the day is when the portable swing is brought out so
that Rdhr and Dmodara can enjoy a pastime together. This really
attracts the attention of passersby. One by one, devotees take turns
swinging the Deities to the delight of the public, who gather to watch.
Viujana Mahrja takes a break from the kirtan to explain to the
onlookers, in very personal terms, the mystery of Rdh-Dmodara. He
presents the idea that They are the Divine Couple, Rdh-Ka, in
their childhood forms, yet still possessing omniscient and omnipotent
powers inconceivable to human beings. Viujana often gives very
personal lectures in very strange places. The explanation is appropriate,
because the devotees understand that it isnt grown up Ka that they
are serving. They are aware that Rdh and Dmodara are a young boy
and girl, and they present Them as such to the public.
Every fifteen minutes, all day long, Silavati offers the Deities a silver
plate filled with peanuts, raisins, and fruit. After blowing the conch, she

680
does a complete offering, reciting the prayers and ringing the rati bell
right there on the street. Hundreds of curious people stop to watch
because, even in New York, they have never seen such a unique sight.
Devotees offer prasdam to all the people who gather around. Everyone
accepts a few peanuts and raisins each, not realizing that they are
receiving the inconceivable mercy of the Supreme Lord through His
darshan and His prasdam.
These are most extraordinary pastimes because no Deities do this!
Even Gaura-Nitai Deities seldom go out on street sakrtana. But here
They are, Rdhr and Dmodara, in the middle of the sidewalk on
the streets of New York City, where rla Prabhupda had also
performed extraordinary pastimes. Many sakrtana devotees, who are
out distributing books and BTGs, know that r r Rdh-Dmodara
are also out on sakrtana, so they like to come by to join in the
chanting and receive the blessings of the Divine Couple.
Gaurahari: I remember going to the city and seeing Rdh-Dmodara
on Their palanquin right in front of Macys. Viujana Mahrja
was sitting on the street with the harmonium pumping away and
shaking his head blissfully. People were just standing around, and that
kind of affected me. I remember thinking, This is Ka.
Prabhupda was right, He is everywhere. How merciful He is to come
to Macys.
Anaga-majar dev ds: Varanasi and I would be dancing like
anything. Sometimes both of us would play mdaga. People would
come up right in front of the Deities, staring at Them while eating hot
dogs and stuff. I was thinking, These Deities are so merciful. There
was always a pjr offering something regularly and then
distributing it. Viujana Mahrja made sure of that.
Bimala dev ds: This was midtown, New York City, and on the
sidewalk, amidst the people in their business suits rushing to work, the
bustling shoppers and passersby, were Rdh-Dmodara on Their
throne, accepting the worship of Their devotees, and eating raisins
and dried fruit every 15 minutes, for the benefit of all those lost souls.

681
I remember being awestruck by Their compassion. I was in ecstasy as
I passed out raisins to the people who gathered to stare at the sight
the chamara waving, conschshell blowing, kirtan ringing devotees,
absorbed in the worship of God on the sidewalks of 5
th
Avenue. It was
the most amazing unprecedented event.
While in New York, Viujana seizes the opportunity to take a kirtan
party to Tompkins Square Park where Prabhupda first introduced the
sakrtana movement in 1966. He leads the devotees in chanting around
the tree made famous by The Swami and his Flock, six years earlier.
Viujanas voice is always hoarse because he is leading kirtan or
chanting japa throughout the day. But, as a result, he always seems to be
in a state of bliss. Devotees find that dealing with Mahrja is always
sweet and natural. There is nothing pretentious about him.
For the Sunday feast program Mahrja likes to drive the bus to
either Central Park or The Cloisters Park, where he will have a little
festival with chanting and feasting, and always accompanied by Rdh-
Dmodara. The actors put on a little performance in the park and then
canvass people to come to the show at the Dome.
Boarding the bus to return to the temple late in the afternoon, every
devotee is completely off the bodily platform, situated in transcendence.
They now have little to do with the struggle for existence of conditional
life, with its anxiety and confusion. On the way back to the temple
Viujana pulls out his harmonium and starts telling some pastimes of
Lord Ramachandra from the Ramayana.
Anaga-majar dev ds: While he was speaking, he played the
harmonium. It was almost like he was singing, but he wasnt singing
because he was talking. But it was singing because it was
transcendental. He had that way about him that he could talk and
sing at the same time.
He was telling these elaborate stories that I had never heard
before. He was going on and on, and the incense was billowing, and
the Deities were there, and everybody was sitting peacefully while the
sound vibration was pervading the whole atmosphere. Again, it was
completely like you were in the spiritual world. All of a sudden, the

682
doors of the bus opened and you heard the honking of cars, the smell
of exhaust fumes, and some guy shouting, Hey, wheres thoity thoid
n thoid? The middle of New York City. It was like, Wait a minute.
Where are we? It was completely incredible.
When the driver closed the doors and Viujana started up on the
harmonium again, you could really feel the difference between the
spiritual and material energies. It was so obvious. It was the same
kind of experience I had with him in Houston. You get so caught up in
the spiritual atmosphere and all of a sudden, wait a minute, Im in
this material world. Somehow he could create such an atmosphere.
As the bus crosses the Brooklyn Bridge and heads towards the temple,
Viujana Mahrja gets up and stands in the front stairwell, chanting
japa beside the open door so he can get a little fresh air. On a right turn,
the bus takes the corner a little fast and suddenly Mahrja falls out of
the moving bus, rolling right out onto the pavement. Immediately, the
bus comes to a screeching halt. The incident frightens the devotees, and
everyone jumps out of the bus, concerned that Mahrja is injured.
Although he is scraped up and a little shaken, Viujana gets up as if
nothing happened and just keeps chanting.
When the bus pulls up in front of the Henry Street temple, a devotee
comes up to announce that someone is on the phone for Viujana
Mahrja. Viujana comes in to take the call and smiles at Yogesvara
sitting at his desk in the office. While Mahrja is taking his call,
Yogesvara notices that Viujana is bleeding. There is blood coming
from a wound, although Viujana seems totally unconcerned.
Yogesvara decides that he should do something about it. He gets up and
brings over a first aid kit to clean up the blood from Viujanas arm.
Speaking on the phone, Viujana Mahrja is in another world and
unaware that he is cut. He doesnt even acknowledge that Yogesvara is
cleaning up his wound. He is totally oblivious to the whole affair. When
he finishes his call, Mahrja turns around with a big smile and informs
the office devotees that Prabhupda will be arriving at JFK International
on July 2, and all the devotees should be there to greet him with a
rousing kirtan.

683
Sunday July 2, 1972
Word spreads all over the Eastern seaboard of Prabhupdas
imminent arrival in New York. Devotees from as far north as Montreal
and Toronto, and as far west as Detroit and Chicago, arrive at the
Brooklyn temple, excited to see and hear His Divine Grace. With the
public theater performances over, the Road Show can no longer afford
to pay rent on the Dome, so they vacate and move over to the Spiritual
Sky loft on Tiffany Place where ISKCON Press is also located.
Among the devotees visiting New York are Bhagavan and
Indradyumna, who have arrived a few days earlier from Detroit. They
have timed their visit to coincide with Prabhupdas arrival. Actually,
they are in New York to catch a flight to Europe where they will take
over management of the Paris temple.
Indradyumna: I remember big kirtans. Viujana Mahrja was
leading some of those kirtans, so I was very enlivened to see him
again. I was thinking, I wonder if hell remember me?
One morning I met him in the hall. Mahrja, do you remember
me? I was really nervous.
He looked at me and said, Aahh, yes. Ann Arbor. Last year. We
had wonderful prasdam and wonderful kirtans. Thats all he said.
I thought, Wow, he knows who I am. I was in great awe and
veneration. In those days to approach a senior devotee or a sannys
was like approaching Lord Brahma. Then there was an
announcement that Viujana Swami was going to lead out a kirtan
party. Finally I got to chant again with Viujana. So we went out,
and they brought Rdh-Ka Deities along. He had a bus there.
Some devotees were complaining about taking Rdh-Ka out on
the streets. I thought it was great because he sat down with a little
harmonium and he was chanting.
Because of the huge influx of people the temple authorities take
advantage of the crowds to ban the ladies from entering the temple room
during the morning program from now on. The temple president, Bali
Mardan Goswami, accepted sannysa in Los Angeles at the May 27

684
sannysa initiation. As a new sannys he wants to be very strict. He
doesnt want women in the rmad-Bhgavatam class because they are
too agitating for the men.
Bimala dev ds: The women were so upset. We were sitting in
stairwells, or gathered in little huddles up on the third and fourth
floors, while the Deity greeting was going on downstairsand we
were banned from it! But, suddenly, Silavati had this realization. She
threw a different light on it. This is Rdh-Dmodara! This is Their
trademark. They just upset everything and stir up our spiritual
feelings. When we realized that it was Ka and not the temple
authoritiesthat we were being dealt with directly and it was part of
Rdh-Dmodaras llwe were thrown into this complete mood of
separation, desiring to be in the temple room to hear rmad-
Bhgavatam. It was just to increase our anxiety for the morning
program, to want to be there, to want to see the Deities, and to want
to hear class. Silavati would always tell us these wonderful Rdh-
Dmodara pastimes.
Sure enough, the mandate only lasts one day. The next morning
women are again allowed into the Bhgavatam class as normal.
When Prabhupda arrives at the airport on Sunday, there are over
four hundred devotees to greet him. Viujana leads the kirtan in the
airport lounge with the intensely excited devotees already in ecstasy just
to catch a glimpse of their spiritual master. After a short kirtan,
Prabhupda gives a brief address for the press people that have gathered.
In the meantime, Viujana and a few devotees hop into a car and
head back to the temple so they can greet Prabhupda a second time.
Many guests are already waiting at the temple to meet the spiritual
master of the Hare Kas.
Agnideva: I was living outside and visiting the temple. When I
arrived that day, the devotees were all cleaning up. There was so
much excitement, Prabhupda is coming. Hes at the airport.
Everyone was always saying Prabhupda said, so I had been
wondering, Who is Prabhupda? Now I would find out. I went into

685
the temple room and sat next to the vyssana because I figured once
he comes there will be a big crowd. So I reserved my seat. Then I
heard people saying, Hes here. Hes here.
The door opened and in walked Viujana Mahrja, sun-tanned,
real muscular, with bare arms holding his daa. He paid his
obeisances, and I thought, Is this him? I thought he must be
Prabhupda, Boy, hes young! Then Mahrja sat down and made
everything clear. He spoke for about five minutes to prepare us, the
guests in the temple, that were going to meet the greatest soul on
earth. Viujana had a way of speaking that was very dramatic, and
it opened our ears up to hear Prabhupda.
When Prabhupda came in and spoke, he instilled an urgency to
take up the mission. I made plans that I better get it together. Six
months later I moved in.
Girijadhava: At the Sunday feast in Toronto, I said, Where are all
the devotees?
They went to New York because Prabhupda is coming. So for
that whole Sunday feast I was thinking, I wish I was in New York.
What am I doing here? Prabhupda is in New York.
After the feast I washed the pots and asked anyone if they would
like to go to New York and see Prabhupda. One devotee wanted to
go. So we left that moment and drove all night.
When we arrived at the Brooklyn temple early the next morning,
we saw all these devotees in their saffron robes just floating down the
street. It was so pleasing to see. During class, the only thing I can
remember Prabhupda saying was, These books are not just for
selling. They are for reading. They are for you to read. If someone
comes up and asks what is in these books, and if you do not know,
that will not reflect well on your spiritual master.
Also in attendance is Dmodara dsa from the Q Street temple in
Washington. He is fully prepared to meet with Prabhupda and reclaim
his Rdh-Dmodara Deities from the Road Show. As temple president,
Dmodara is able to gain access to speak with rla Prabhupda. They
briefly discuss the dispute over the traveling Deities. Prabhupda agrees

686
to meet later in the day with Viujana Swami to settle the matter.
It is late in the afternoon, when Viujana Mahrja and Dmodara
arrive for the meeting in Prabhupdas office. Prabhupda begins by
requesting Dmodara to state his case. Dmodara has come fully
prepared with receipts, and a copy of the letter of credit sent to India,
which he presents to His Divine Grace.
rla Prabhupda, I purchased these Deities for the Washington
temple, and I have the bill of sale. As Prabhupda glances over the bill
of sale, the bill of lading, the notifications from the Port Authority and
the trucking company, Dmodara explains how he had only loaned the
Deities to Krtannanda Swami, who had promised to return Them.
Prabhupda looks up at his young sannys. Viujana Mahrja,
what do you say?
You cannot purchase Ka with a bill of sale, rla Prabhupda.
Yes, Prabhupda answers, smiling, very pleased with the remark.
That is right.
For a moment, Prabhupda gazes at a Deity that stands in his room.
He then turns to Dmodara and gestures towards the black marble
Ka, the original Ka Deity in ISKCON, which had been there in
New York since the inception of the movement. This Govindaji Deity
you may take. Install Him in Washington, along with Rdhr that
Yamun can arrange. You may request Yamun to provide Rdhr for
Ka.
Within moments, Prabhupda settles the dispute to the satisfaction
of both parties.
Dmodara dsa: This beautiful Deity was given to rla Prabhupda
at the 26 Second Avenue temple by a certain Mr. Sharma. The Deity
was never installed but nevertheless placed on the altar in 1967. I
vividly remember dancing in front of Him and having all kinds of
realizations. He was just standing on the altar, on the lower tier.
When Lord Jagannath was installed, this Deity was given a place of
honor up on the top tier in His own little house, sometimes peeking
discreetly from behind a curtain of white gauze.

687
At first we didnt give Him a name, but by the time the temple
moved to 61 Second Avenue, we were calling Him Govindaji. He was
ensconced in a glass display case on the left wall of the temple room
on the second floor. Prabhupda said we should treat Him like a
picture, so certain amenities were observed, if not pjs. He was given
a spray bottle shower every day. His position grew in importance with
the move to Brooklyn, where He took up residence in rla
Prabhupdas quarters, for the first time wearing clothes other than
the marble ones He brought with Him.
So now Prabhupda wanted Him to go to DC to preside over the
devotees there. The arrangement was made that we contact Yamun
in Vndvana who would arrange a very nice Rdhr Deity. We
were to get nothing but the best. I personally had always enjoyed
gazing at the Govindaji mrti. He was like an old friend. We were all
very attached to Him at that time.
One of the guests coming to see Prabhupda is a young American
with long matted hair, wearing yogi pants and kurta. He has recently
returned to America after two years in India. He had originally met
Prabhupda during the Bombay pandal programs of March 1971, when he
was studying the writings of Shankaracarya and taking a Buddhist
meditation course in Bombay.
Radhanath: I was living in the Himalayas, in caves and on
riverbanks, going to different gurus, different yogis, and learning
meditation and philosophy. While I was traveling in India, I went to
so many gurus and so many Maths. When I met Prabhupda, I
thought, This is a very great saint, but there are so many great saints.
I must continue traveling. So I just wasnt ready then.
Ill never forget that first day. I was there in the middle of the
audience in Bombay. There were tens of thousands of people at the
program in Cross Maidan. Gurudsa preached to me a little during
the day. The first night Prabhupda was speaking, Gurudsa was
looking for someone on stage. Then he started waving. There were so
many Bombay aristocrats there, and I was just a penniless beggar, the
most insignificant person in that whole audience. But Gurudsa came

688
down and said, Prabhupda wants you to sit on stage with him. He
took me on stage, and Prabhupda looked at me and smiled, seeing
this westerner with long matted hair and yogi clothes. He asked me to
sit right next to him.
Later, when Prabhupda was getting off the stage, I went to touch
his feet. I was used to touching holy mens feet, but one devotee
immediately stopped me, No one touches Prabhupdas feet. Then
Prabhupda looked at that devotee and said, He can touch my feet.
Prabhupda looked at me and just stood there with his feet available.
He smiled, and I touched his feet. Then he smiled again and said,
Hare Ka. So he was very kind upon me and gave me such
causeless mercy. I spent about ten days with him, and I thought he
was wonderful. I had no money, so I went to beg money to get a
KA book. I was very serious about finding God.
Soon I went back to the Himalayas and was living near
Dharamsala. I was studying at the monastery of the Dalai Lama, but
living in a cave because I wouldnt live indoors. The cave was a forty-
five minute walk through the jungle, and I had this KA book
which I used to read during the day. At night the cave was pitch dark,
and there were snakes and scorpions in there. It was by Kas grace
that I survived.
When reading the KA book, every time Prabhupda spoke
against myvds or impersonalists, it would be just like darts in my
heart. Why does he keep doing this to me? I couldnt handle it because
I began my spiritual life as an impersonalist in the Himalayas. I loved
him, and I loved when he would talk about Ka, but I couldnt
tolerate his criticism of the impersonalists. So I gave the book away.
I ended up in Vndvana a year later. I was just passing through
and I got typhoid, so Ka wouldnt let me leave. By the time I got
better, I had decided to be a Brijbasi for the rest of my life. Then
Prabhupda came again with about twenty devotees. Nanda Kumar
was the pjr. Gurudsa, ymasundara, Yamun, and Mlat were
also there. So in Vndvana I accepted him as my guru without any
official initiation, but I was following his principles. Because I was
meeting so many gurus who all wanted me to take initiation, I had
made a vow during my travels that until I know that Ill never leave a

689
particular guru, Im not going to accept initiation, and I wont shave
my head, because shaving the head means total surrender to guru.
After spending two years in India I was on my way back to
America. I stayed for several weeks at the Bury Place temple in
London. Revatnandana Swami was in charge then. He had a room
way up on the top floor. We spoke together for quite a while and he
was asking me about India because he had also just returned shortly
before. I told him I was going to New York and he said, When you
go to America, there is a devotee, he is my cousin, and hes the most
wonderful devotee. You must meet him. Hes such an ecstatic devotee
and he loves Ka so much. His name is Viujana Swami. With
tears in his eyes he was praising Viujana Mahrja. So just by
hearing from such a wonderful devotee about Viujana Mahrja,
already I felt a very deep attachment to him.
I arrived in Florida and a few days later heard that rla
Prabhupda was coming to New York. I immediately hitchhiked to
New York and accompanied the devotees to the airport to meet
Prabhupda.
The next morning, Viujana Mahrja led magala-rati. It was
such a sweet, wonderful kirtan. After the rati I approached this
person and said, That was a very beautiful kirtan, Mahrja. What
is your name?
My name is Viujana Swami.
Oh, I just met your cousin, Revatnandana Swami. He was very
happy. Immediately, there was such a loving exchange. He was
praising Prabhupda, praising the devotees, and praising Ka.
Whenever Prabhupda comes to New York, hundreds of devotees
converge on Henry Street, leaving the locals no place to park their cars.
Without thinking, some devotees park in peoples driveways, and some
even spend the night in their vans. Viujana Mahrja also parks the
Deities bus at the corner of Henry Street on Kane Street by the side of
the temple. Due to so many vehicles, there is a tremendous traffic jam.
The neighborhood people quickly become disturbed and there is a
backlash in the form of complaints to the temple.
Viujana tries to ease the situation by inviting the neighborhood

690
kids on the bus for kirtan and prasdam. But one evening as Mahrja
chants japa outside the bus, a neighborhood boy walks up, points to the
bus window and says, One, two, three. Tonight. Seeing his gesture of
attack, Viujana gets angry and immediately chastises the boy, sending
him away quite frightened. But the boy later returns with his father. The
man is roaring like a demon and begins furiously kicking on the door of
the bus. Devotees pour out of the temple to defend Rdh-Dmodara
inside the bus. A huge argument ensues, with more neighborhood people
gathering and shouting at the devotees. The altercation becomes more
than verbal and someone calls the police. Just before everything gets out
of hand, the police arrive and everybody cools down. But the locals vow
to return for revenge.
A few days later, Prabhupda leaves for London and all the visiting
devotees return to their temples. After everyone has left, the local
teenagers return with a big gang late one evening, and a temple car is set
ablaze. Next, they break one of the front windows and throw
firecrackers inside the temple. This erupts into another fight and the
police have to come once again. Order is finally restored, but feelings
remain tense between the devotees and their neighbors.
Viujana feels responsible for causing the whole imbroglio, although
everyone in the temple agrees that Mahrja acted properly to protect
the Deities. Nevertheless, to avoid further confrontation, Viujana
decides that the Road Show buses will leave for Buffalo, where they
already have an invitation to perform for Ratha-ytr. Two newcomers,
who had only come to New York to see rla Prabhupda, also leave with
the show. Santosh is a brilliant keyboard player and his wife, ravaya,
is a singer of the stature of Grace Slick. They were part of a small rock
show that Bhagavan dsa had put together in Detroit, trying to emulate
the Road show success. But with the departure of Bhagavan for Paris,
they are offered the opportunity to merge their show with Viujanas
program and immediately agree.
Mandalesvara, who works at ISKCON Press, decides to take a few
months off and travel with Viujanas bus party. He is deeply attracted
to Rdh-Dmodara, and although happily married, he just wants
Mahrjas association for a while. But Viujana emphatically disagrees.

691
The Press is Prabhupdas heart. If you were to go that would be like
taking a valve out of Prabhupdas heart. When the buses leave for
Buffalo, Mandalesvara feels painfully unfortunate to be left behind.
Buffalo, New York July 1972
As a result of the Bhagavad-gt course that Rupanuga taught at the
large State University of Buffalo in 1969, many college students became
devotees. Several have gone on to do outstanding service on behalf of
rla Prabhupda. Among them is Guagrahi dsa, now the ghastha
temple president of ISKCON Buffalo on Bidwell Parkway.
Guagrahi is enlivened by everything he has heard about the Road
Show and wants to bring them for the Buffalo Ratha-ytr festival. On
receiving promotional materials from Toaa Ka, Guagrahi
approaches the Hare Ka club at the University to sponsor a
performance on campus to help pay for Ratha-ytr. He makes a
presentation at the Students Union booking office, showing the
brochures and explaining that the First Transcendental Exposition
would like to perform in Buffalo. The presentation is convincing, and
the University pays $1200 out of its budget to book the show.
When Viujana Mahrja arrives with three buses filled with
devotees, the ecstasy at Buffalo temple increases unlimitedly.
Immediately, Viujana Mahrja is asked to lead the sakrtana
procession downtown. Buffalo is a very cold town in terms of responding
to Ka kirtan, so the devotees are amazed to see how Viujana
charms the usually cool pedestrians.
Muktakesa: Normally, we would be trying to figure how to even stop
someone and give them a card to invite them to the Sunday feast, let
alone to get a quarter for a BTG. But when Viujana came, people
were attracted and captivated, which was out of the ordinary for
Buffalo. His style was so charming, even the way he spoke. I
remember one kirtan in particular. Viujana was in the center of a
circle of devotees, playing mdaga with his left hand, and leaning
over to take the dust of the lotus feet of each devotee in turn and

692
touching it to his head with his other hand.
Guagrahi becomes so inspired by Visnujanas association that he
decides to promote Mahrja around town. He calls up the local radio
stations to inform them that there is a genuine Swami in town. One
station agrees to an interview. On the day of the interview, Guagrahi
asks Madhuhara to shave Viujanas head before they drive over to the
radio station. The brahmacr is a little nervous shaving up the Swami
and wants to do it right. He asks Mahrja if the razor is causing him any
pain.
No. If I cant think of Ka, that is painful, Viujana replies.
Guagrahi: We did a very simple talk show. I was very impressed by
the way he spoke on the show. He rarely had to search for words or
negate a word with another word. He just spoke very poetically. I
noticed that Viujana Mahrja was completely equipoised. It was
the most inspiring association for me. The host was also very
impressed. Everyone was always affected positively by Mahrja. I
remember walking in downtown Buffalo feeling very proud that I was
with him.
Hearing that Viujana Mahrja will be at the Buffalo Ratha-ytr,
many devotees plan to attend. His presence causes excitement in all the
temples throughout the Northeast. As a result, more devotees than usual
arrive at the Buffalo temple. Among them is Suddha Jva, who has come
from Philadelphia to help build a Ratha-ytr cart for the Buffalo
festival. Viujana Mahrja has his bus parked beside the door leading
to the brahmacr ashram so that he can come in to use the shower in
the morning.
Suddha Jva: Every time I saw Viujana Mahrja, he was singing.
Thats what I remember about him. The Buffalo ashram, wasnt very
good and there was only cold water in the showers, so I was dreading
getting up in the morning. I would stand in line at 3:00 AM to take
my cold shower, not feeling very transcendental, but from the second
Mahrja came in from the bus hed be singing. Hed walk into the
shower room and hed be singing. He didnt really care where he was,

693
he was just always singing. I remember sitting there looking at him as
he walked into the cold shower, and he was still singing in the cold
shower. Hed sing all the way up to magala-rati and then hed lead
the kirtan, too. Every time I saw him hed be singing. That really
amazed me.
I would always go to the bus for the evening program. At night the
bus seemed like it was glowing. There were curtains on the windows,
but you could smell the incense, and then you would hear the
harmonium. As I worked all day long, Id be looking forward to the
evening. When I heard the harmonium, Id go in.
That was the first time I saw Rdh-Dmodara, and I was very
attracted to Them. When Viujana chanted, he would sing to Them.
He wasnt just singing, hed be looking at Them, playing the
harmonium like he was serenading Them. He always had that glow in
his eyes. I had the feeling that They were definitely reciprocating with
him. The whole thing was so mystical; I felt that his bus came right
out of the spiritual world.
Just before Ratha-ytr day, the Road Show performs at the
University. After the show Viujana Mahrja goes out with the
devotees to distribute books and magazines to the students. Suddha Jva
distributes beside Mahrja. This is a big thing for him, to have the
personal association of Viujana Mahrja, because he admires him in
every way. Seeing the new brahmacrs enthusiasm, Viujana
congratulates him every time he distributes a book.
Driving back to the temple together, Suddha Jva is so captivated by
Viujana Mahrja and Rdh-Dmodara, that he asks if he can join
the traveling party.
Viujana responds, What temple are you from?
Im from the Philadelphia temple.
I dont think your temple president would like it if you came here to
help and then didnt go back. Mahrja gently encourages Suddha Jva
to return to Philadelphia after Ratha-ytr.
On Ratha-ytr day the three Road Show buses join the procession
behind Lord Jagannaths chariot. Hundreds of devotees have arrived for

694
the festival, so the parade makes a big impression on the local residents.
Viujana leads the procession through the streets of Buffalo, creating a
celestial mood with his kirtan all the way to the park. At one point
during the parade, Mahrja turns to Guagrahi and exclaims. This is
wonderful. Im getting the same feeling that I got at the San Francisco
Ratha-ytr. The same feeling.
When the procession arrives at Delaware Park, the Ratha-yatris are
excited to see a gigantic array of equipment with huge tie-dye backdrops
set up at the Bandstand for the Rock Opera concert. Mahrja brings
the krtanys onto the stage to lead the chanting over the sound system.
Next, he gives a short address, explaining the meaning of Ratha-ytr,
and introduces the transcendental Rock Opera. He requests everyone to
sit comfortably on the grass as the players will present a few skits before
the Rock Opera is performed. The mood is very much like a Love-in,
with music and a spiritual atmosphere.
Murali Ka: I was fifteen years old. I had met, and liked, the
devotees once before when they came to our all-boys Catholic high
school. They made perfect sense to me and my brother. Our parents
cried because we discussed it with our seven brothers and sisters at the
Irish Catholic dining room table.
One day, while out walking my dog, I heard music, like a band
playing in the park. So I went in search of the music. As I approached,
they were singing this song and Ill never forget the lyrics. I still use
them. Everybody in my family, devotee or non-devotee, sings this
song: Weve got a good ship, weve got a good captain, weve got a
wave of sound, were homeward bound. I never forgot it.
I was a pretty high stimulus person at the time, but I was attracted,
so I sat down. They did skits. The skits mesmerized me. They did one
about a kid seeing little creatures: See the pretty butterflies... catch
them, catch them, catch them. Look at the little ants...stomp them,
stomp them, stomp them. Then they did this fantastic play about a
guy who was trying to get high, and have a girl friend, and everything
was going wrong on him. Somebody stole his girlfriend, somebody got
his stash, and he got too drunk and threw up. The material world
wasnt working for him at all. I was at that age where I was

695
experimenting, and that Rdh-Dmodara party with Viujana
Swami moved me in a way that I never forgot. I remember it vividly,
like it was yesterday.
There are few devotees in the movement that, when you hear them,
it moves you and you never forget it. When Viujana sat down at the
harmonium, I never forgot the song he was singing. He had a real
melodious, sweet voice. That was my first complete experience of
Ka consciousness. About three years later I joined the temple.
Philadelphia, Pennsylvania July 1972
The following weekend, the Road Show is in town for another Ratha-
ytr. Suddha Jva is glad to see Viujana Mahrja again and
personally brings Mahrja to see the cart he has built for the
Philadelphia Ratha-ytr. Mahrja is full of words of encouragement
for Suddha Jvas devotional service.
The Philadelphia temple has a spacious altar housing large Jagannath
Deities, but none of the local devotees really know much about Deity
worship, so the result is a very simple pj. The temple president,
Ravindra Svarupa, invites Viujana Mahrja to put Rdh-Dmodara
on the altar beside Lord Jagannath, Lady Subhadra and Lord Balaram.
With the Road Show pjrs on the altar, the local devotees learn the
higher standards of Deity worship.
Ravindra Svarupa: Viujana came with Rdh-Dmodara, and
They were so lovely. His devotion to Them was inspiring. The
intensity of his absorption and seva of Rdh-Dmodara was quite
impressive. He would do pj for Them, and I remember the whole
temple room smelled of sandalwood oil.
He came for Ratha-ytr and led this incredible kirtan all the way.
We had a sound system on the cart, but he didnt want to use it. He
wanted to do kirtan on the street with the mdaga. It was such a
sustained effort. The amount of energy he had to put out to do that
was incredible, and afterwards he couldnt talk. He was hoarse. We
ended in the park and I remember him afterwards, stretched out on

696
the tomb of the Revolutionary War Unknown Soldier. Actually we
had that first festival at the Revolutionary War Graveyard.
This is a big year for Ratha-ytr, with festivals all over the world.
Jaynandas inspiration has helped spread Ratha-ytr around the globe
through the men who had worked with him in San Francisco.
ymasundara has now organized the festival in London, Nara-
Nryaa: and Bhavnanda in Calcutta, and Madhudvia in Melbourne.
In 1972, Ratha-ytr is performed in six major cities.
Prabhupdas idea for promoting Ratha-ytr is that ISKCON shall
spread Ka consciousness around the world through the festival of
Ratha-ytr much the same way that Christianity was spread through
the occurrence of the Crucifixion of Lord Jesus.
My idea is that if simply by narrating the Crucifixion incident of Lord
Jesus Christ, the Roman Catholic Religion can spread to such a wide
area of the world, how much there is great potency of spreading our
Ka consciousness by depicting hundreds of thousands of such
incidents like Ratha-ytr
In different cities and different centers we can introduce such
multi-pastime ceremonies of Lord Ka, and certainly people will be
engladdened to observe such transcendental and happy ceremonies.
Letter to Aniruddha, July 7, 1968
San Francisco July 1972
The grandest and most magnificent Ratha-ytr is in San Francisco.
Under Jaynanda Prabhus expert organization, this year is the best
festival ever, even though rla Prabhupda skips the San Francisco
festival for the first time to attend the London Ratha-ytr.
Jaynanda is really into festivals because he likes to see others happy.
He just wants to see one big happy family serving rla Prabhupda.
Jaynandas faith in the festivals is well known, and he is always right up
front leading the kirtan, playing a big drum with the one simple beat
that he always plays because thats all he knows. He is a simple and
lovable person, and his kirtans are always the same. Still, devotees in the
Bay area agree that Jaynandas kirtans are the best, and everybody

697
wants to go out on sakrtana with him.
Ka consciousness is booming in the Bay Area, with 10-20 new
devotees joining every month, and Jaynanda is the major influence in
attracting these new Vaiavas. Due to his positive approach to spiritual
life, the San Francisco and Berkeley temples are always blissful.
Mangala dev ds: Jaynanda organized Lord Caitanya festivals
with a huge figure of Lord Caitanya. Many devotees would come and
the entire temple room would be completely full with various flowers
that Jaynanda obtained for garlands. Those festivals were equally as
ecstatic as the Ratha-ytr festivals. When rla Prabhupda came,
he was very pleased, but where was Jaynanda? Jaynandas mood
towards his spiritual master was that of complete awe and reverence.
He was so humble around Prabhupda that he was embarrassed to be
in his presence, so he usually stayed in the background.
Every morning Jaynanda wears his big yellow dhoti, but after
breakfast prasdam he puts on an old pair of dungarees to work on the
cars, or to do some other service that isnt clean. He is not much of a
philosopher, nor does he memorize verses. Instead, he keeps busy all day
doing the services that other devotees dont relish, like the garbage run,
buying the produce, serving out prasdam, and washing the pots. But
hes always back in the temple for the evening program, fresh from the
shower and wearing a dhoti again. He is constantly engaged in Kas
service simply because he enjoys it so much. Every week he shaves up
because he likes to keep a clean shaven head. Because he is such a thrifty
person, he wears his clothes until they are practically threadbareeven
his devotional clothing.
In the early days, Prabhupda always emphasized prasdam, so
Jaynanda knows how potent mah-prasdam can be. He loves to eat.
When he takes extra helpings of sweet rice, he always laughs at his big
appetite. Its not that he eats only what is required. No. He relishes
prasdam and eats plenty. Prabhupda had instructed, If you work like a
horse, you can eat like a horse, and Jaynanda fits that description to a
tee. But he is not fat, with a big belly. On the contrary, he is muscular
and strong.

698
Every time he honors prasdam, he says, This is the best prasdam
Ive ever had.
All the devotees smile and agree, Jaya. They know that Jaynanda
always says that.
Invariably, some new bhakta will pipe up, But you said that last
time.
Jaynanda always replies, No Prabhu, Im telling you, this is the best
prasdam Ive ever had. Who cooked today? This is definitely the best.
He is so attracted to eating as a devotional activity, that he is always
glorifying prasdam.
Out on sakrtana, Jaynanda likes to buy dates, nuts, bananas, and
sour cream. Boy, will you look at this? he says. Lets make a nice
offering to rla Prabhupda. He will immediately make an offering and
within minutes has everybody eating. With a huge grin on his face, he
asserts, Boy, this is the best prasdam Ive ever had. Everybody laughs
and Jaynanda laughs, too. He has great big hands, which he uses to
make gestures to drive home a point. Im telling you, we just have to
take more prasdam, thats all. If theres any difficulty just take more
prasdam. Jaynandas love for prasdam cant be checked. He even eats
when hes sick, saying, Give me more prasdam, that way all the germs
will get liberated, too.
Many hippies come to the Sunday feasts wearing beads and long hair,
and Jaynanda encourages them to eat as much as they can. The
festivals, especially Ratha-ytr, and prasdam distribution, are
Jaynandas favorite services. If there is any prasdam left over he will
invariably say, Boy, this prasdam is so good we have to take some out.
Weve got to go somewhere and distribute this prasdam. Hell bring
the van around, and everybody jumps in to go distribute the leftovers.
Its not a regulated program that every day at one oclock he will go and
distribute prasdam. No, its a happening, like after a Sunday feast or a
festival.
Sometimes Jaynanda gets inspired to cook up a little extra prasdam
just to distribute to people on the street. The San Francisco temple is in
the Mission district where there are always hungry people to be found.

699
In Berkeley, the students and hippies who hang around the University
are always enthusiastic for prasdam. If they see a devotee, they will ask,
Wheres that Johnny-ananda who gives out the free food? These are
the days before every activity is completely organized, so doing service is
more spontaneous and joyful.
Nalini Kanta: I would go with him to the produce market in San
Francisco, not so much for the service, but because I liked to be
around him. He was an automatic inspiration for Ka
consciousness. One afternoon, after a college program, we came back
late and took prasdam in the back yard of Berkeley temple. The sun
was right above us, and the preparations were glistening with ghee in
the sunlight. I was sitting with Jaynanda thinking, This is such a
divine pastime, honoring prasdam. He would eat and eat. There
was no end. He was regulated, but not about prasdam. He would
always take prasdam.
Ratnesvari dev ds: He was always very kind to the women, whereas
the other male devotees were not so inclined. He would take us out on
TSKPa truckload of women in the vanat a separate time. If we
were sometimes hesitant to get out of the van, there was a nice story
hed tell us. You know, the cow doesnt discriminate. As long as
theres some grass, any pasture is fine and the cow will be happy.
Similarly, as long as there are some conditioned souls, we should not
be hesitant, but just approach them.
He would deal with any lady who was having a problem, but his
general overall mood was detached. He was so loving that he would
make sure we were properly taken care of. He wouldnt elaborate on
the philosophy, he would just say, This is so much nectar. This is
bliss.
Jaynanda has not changed at all since his marriage to Traidev. He is
still as Ka conscious as ever and still attends all the daily programs.
He knows that Prabhupda wants everyone up for magala-rati, so he
continues the service of helping everybody to wake up for the morning
program. He is often the first to rise, and then encourages the

700
brahmacrs to wake up in his usual joyful manner. Haribol, Prabhu!
Time to rise, and he will give a little shake. Weve got to get up now
for magala-rati.
The temple facilities are simple, and the brahmacrs have to line up
to take showers, but Jaynanda always creates a nice mood. Because he is
such a generous and mild-mannered person, he is the leader in
interpersonal relationships. All his relationships are centered on serving
Prabhupda, spreading the movement, and becoming fixing in ones own
service.
Jaynanda has no material possessions, yet he performs welfare work
for everyone else. And because he is surrendered to Ka, he is peaceful
and completely indifferent to material acquisition. He is so fixed in
devotional service, that the negative qualities of lust, anger, and greed
never manifest in his personality. Rather, he always has a
transcendental demeanor.
Although Jaynanda isnt a scholar, he does give class on a regular
basis. As the senior man in the temple, he never shirks his responsibility.
He doesnt know many Sanskrit verses but he does gives inspired classes
straight from the heart. Usually he speaks about how to spread the
movement and how to follow rla Prabhupdas instructions, especially
in regard to chanting rounds and following the four regulative
principles. Everyone likes Jaynandas classes because he is so warm. He
is a serious devotee so his classes deal mainly with following instructions
given by the spiritual master, but on a personal level he is light and
sweet.
For the devotees in Berkeley and San Francisco temples, Jaynanda is
a reference point; whatever Jaynanda says must be okay. In this way, he
is the standard for the temple, like an acharya. To those who like to
simply chant rounds or read all day, Jaynanda advises, You get up for
the morning program and chant nice rounds, but then you do some
service for Ka. You have to be engaged for Ka. He always
preaches about being constantly engaged in the Lords service. He only
sleeps five to six hours each night, even though he works very hard; so
during the day he takes fifteen-minute naps now and then.

701
He maintains his very intense japa, closing his eyes and always
rocking back and forth. When he chants his rounds, he is completely
absorbed in the Holy Name, sitting in one place, unconcerned about
anything around him.
Occasionally Jaynanda gets angry, but this is also simply an attempt
to encourage devotees who are too lazy, or too critical, to get engaged for
Ka. He never berates anybody but goes straight to the truth of the
matter, drawing someones attention to the service that needs to be
done. Well, I dont know. This temple is just getting so dirty. It seems
like its just a bunch of guys sitting around jawing all day. Maybe
someone should just do a little work and get this temple clean, and do
some service for rla Prabhupda.
He never puts his finger on one man, but seeing his dissatisfied mood,
devotees jump up and begin cleaning the temple. He is not concerned
that by saying something in anger it may ruin his reputation as the
senior Vaiava, because he remains constantly engaged in Prabhupdas
service and will only exhibit his feigned anger when people are not
doing what they should.
Jaynanda rarely speaks about his realizations because he is grave. He
is the only senior devotee left in San Francisco from the original
Frederick Street temple, and that makes him the teacher for all the
newer devotees. But he doesnt just sit around and talk about his special
realizations or memories. He just keeps busy doing service, always
encouraging everybody else to keep busy in their service.
Yogesh Chandra: When I was temple commander, Jaynanda told
me, Yogesh Chandra, you mean well and youre doing good, but its
the spirit that counts. You have to inspire the devotees. You cant
order the devotees. rla Prabhupda told us that we have to inspire
people to perform devotional service. You cant just order them
around. I always remembered that instruction.
One time I heard Jaynanda say, There are just too many rules
and regulations in this temple. Why cant everybody understand that
devotional service is just so easy. Its natural.
He had great attachment for rla Prabhupda. He always used to

702
say, I dont know very much about Ka and I dont know much
about spiritual life. But I know that rla Prabhupda is the most
worthy person, and I want to serve him and do whatever he says.
Were just beginners, so we have to carry out the orders of the
spiritual master.
To this day I reflect on those words whenever I think I know
something about Ka. Jaynandas words were so potent. He was
just a great guy.
Pittsburgh, Pennsylvania August 1972
The Road Show devotees are currently making their base at the big
mansion on Ellsworth Avenue that houses the ISKCON temple. It is a
stately mansion in a beautiful neighborhood located in the exclusive
Shadyside district. The mansion formerly belonged to the mayor of
Pittsburgh. Across the street is a mirror mansion, the exact building on
the opposite side of the road, where a Greek Archdiocese has its
headquarters.
Prior to their arrival in Pittsburgh, the Road Show buses have been
doing sakrtana in the small towns around the Pennsylvania and West
Virginia area. Their standard program is selling BTGs and inviting
people to come on over to the bus. Viujana is always magical with
visitors, happy to give them darshan of Their Lordships r r Rdh-
Dmodara. He is constantly engaged in singing bhajans and answering
their questions. The devotees love to watch him sing and play
harmonium because he goes into another world when he plays.
One Sunday afternoon there is an altercation on the bus between
Silavati and ravaya, causing ravaya to leave the bus in an angry
mood.
ravaya dev ds: I was confused, angry, hurt, and frustrated, so I
just walked off the bus and went underneath this lamp post. I just sat
down and thought, I dont know what Im going to do now.
Then Viujana walked over and folded down on one knee so he
could talk to me. He was always very proper, but he said, ravaya,

703
I know youre upset. But please come back. The fact that he would
personally come over and talk to mehe could have gotten somebody
else to do thatbut he came over and invited me back. Its not like I
was going to leave, but he thought it was important enough to do, and
it touched me. Thats how he was. Everybody mattered. Its not that,
Oh, you talk to her for me. Its not my place. No. He wouldnt see
anybody like that. We were all spirit souls as far as he was concerned,
and that was the thing about him. I think it was a blessing for me to
meet someone like Viujana Swami.
Varanasi is now assisting Silavati with all the pjr work, so she
spends a lot of time sewing the new outfits for Rdh-Dmodara, even
though only eighteen years old. She always goes out on sakrtana to
collect money to buy everything necessary for the Deities. Santosh is the
treasurer, so all the collections go to him. But Varanasi considers him
miserly when it comes to paying for Rdh-Dmodaras expenses,
especially since she has collected specifically for Them. In exasperation
one day she approaches Viujana Mahrja in tears. Seeing her sincere
anxiety to serve Their Lordships, Mahrja approaches Santosh to be
more lenient. A womans weapon is her tears. Give her the money.
Varanasi dev ds: When we were traveling we were really like a
family. We would stop in small towns at the grocery store parking lot.
Then we would go door to door selling books and inviting people to
come to the bus. They would all come to the temple bus, and
Viujana Mahrja would have kirtan and a lecture. He could
impart love of Godhead to almost anybody he met. Then they would
take prasdam.
Viujana once told me, If I have to take birth again in the
material world, I would like to come back as the child of a ghastha so
that I can worship Rdh-Dmodara. That was his whole life.
Everything was Rdh-Dmodara, and especially Rdhr.
Sometimes he would sit in the bus and read the Ramayana. He would
play harmonium and tell the story of the Ramayana. It was easy to get
along with him because he was a very loving, caring person, and he
was never hung up in the politics of things. I think he was one of the

704
most devotional people that I ever met.
The Road Show creates a wave of excitement when it pours into the
Pittsburgh temple with all the buses and the brahmacrs. The local
devotees arrange a wonderful altar for Rdh-Dmodara, and everyone
is pleased to see Them looking so beautiful. The temple is a huge
Victorian house with a large basement, where the musicians and actors
set up the equipment for rehearsals. Santosh and Mangalananda are
especially absorbed in the music, and work many hours privately on new
song material. The band rehearses regularly, but there are complaints
due to the noise because Shadyside is a very quiet neighborhood.
The Road Show is in town to prepare for a big concert booked on
September 8, which rla Prabhupda will attend. Kuldri and Toaa
had decided to put on their own programseparate from any college or
night cluband advertise it to see if people will come. Consequently,
they have rented a prestigious Pittsburgh auditorium for a concert

featuring the Rock Opera. Through radio advertising and leafleting,
Kuldri and Toaa create a buzz around town for the upcoming concert.
As always, Viujana Swami ensures that the devotees go out every
day to perform the yuga-dharma, chanting the Holy Names of the Lord.
Everyone benefits by the sakrtana yaja.
Suresvara: I was distributing BTGs in a dhoti, and it was one of
those days where everybody was giving me a hard time. By the end of
the day I remember walking up the street and all of a sudden, hearing,
Ching-ching-ching, ching-ching-ching. I turned around, and there
was the rickety old school bus with Viujana Swami and a blaze of
saffronthe brahmacrs. They all leaped out of the bus, and it was
like Id just been rescued by a swan airplane from Vaikuha.
They began a kirtan right there in front of a fountain, and
Viujana set up Rdh-Dmodara on Their altar on the sidewalk.
Viujana Mahrja, with big billowing incense and a Persian rug,
began an rati for Rdh-Dmodara. The same people who were
giving me such a hard time all day were stunned. I always remember
how Rdh-Dmodara rescued me that afternoon.
Rupanuga Mahrja is now traveling with his own bus party, and

705
they suddenly show up at the Pittsburgh mansion on their way to New
Vndvana. The temple driveway is completely filled with school buses
converted for traveling sakrtana.
Every morning the two sannyss, Rupanuga Mahrja and Viujana
Mahrja, sit together and give a joint class. When the pjr goes on the
altar to offer breakfast to the Deities, Viujana Mahrja requests
everyone to bow down, with their heads to the floor, and repeat the
Road Show prasdam prayer as a special offering to Rdh-Dmodara.
Rupanuga Goswami: Viujana had an incredible amount of energy.
His program was just go, go, go, go. He was so intense for hours and
hours and hours. When he got exhausted, he would just lie down and
go to sleep. That was it. No particular regulation. But what impressed
me was his tremendous amount of energy.
Rupanuga originally formed his party after being inspired by the
Road Show music-and-preaching program. But after only three months
of touring, he has already had enough of burned-out hippies in the
college towns and on the beaches. His party lacks the charisma of
Rdh-Dmodaras party, which is picking up people like a magnet
everywhere it goes. But even some of the Road Show devotees have had
enough traveling and want to leave.
When one of the guitar players decides to go, he wants to take his
gear with him. But Viujana sees the instruments and props as Kas
property, to be used in Kas service. Speaking in a heavy, spiritual
way, Mahrja preaches to the young man. These are now Kas
property, so they cant be taken back. When he sees that his preaching
is not having any effect, Viujana has to show his determination,
Have you ever seen anyone defend Kas property? The fellow gets
the idea.
Later, when Viujana mentions that he is looking for another guitar
player, Rupanuga sees this as an opportunity to change his own focus.
The guitarist on his party, Hasyagrami, is too heavy for Rupanugas
approach. Moreover, Hasyagrami is already attracted to the Road Show
style, so Rupanuga calls him in for a chat.

706
Well, Prabhu, Im going to give you to the Road Show. They really
need a guitar player and they like you, so Im going to offer you as a
donation.
Hasyagrami: Viujana specifically wanted somebody who was less
mellow. They were going from the Every Town and Village format,
into the Rock Opera. Every Town and Village was kind of folksy.
That was with Krtannanda Swami. When Viujana Mahrja
was on his own, he was going to rock the thing up. It was a whole
different ideaa Rock Operaand it was the natural transition.
At that time Santosh was on keyboards. He was such an unlikely
rock n roller, but he was very good technically. He was the technical
guru. He could always figure out chromatically what to call the
changes. Then we had the brahmacrni chorus. Santoshs wife,
ravaya, was a howler. She was our Janis Joplin type voice. Silavati
was taking care of the Deities. Varanasi had joined, and she was such
a cheerful good soul. It was a big crew, about thirty devotees. Dayal
Chandra was our bus driver.
Hasyagrami immediately joins the rehearsals in the temple basement
as the second guitarist along with Gadi. Viujana wants him to be ready
for their big concert where rla Prabhupda will see the show for the
first time. To get his sound, Hasyagrami puts several coats over his
amplifier, cranks it up full blast, then leans over, plays a few notes and
says, Yeah, thats it.
The Denver TSKP, comprising Jagat Guru, Pra-vallabha:,
Mahashakti, and r Vallabha, also arrive at the Pittsburgh temple at
this time. Jagat Guru and r Vallabha are longing to join Viujana
Mahrjas book distribution party because they dont see eye to eye with
their temple president.
There is always a group of brahmacrs who stick very close to
Viujana Mahrja, and Jagat Guru and r Vallabha immediately
attach themselves to this group. They take prasdam next to him and
take rest wherever he takes rest.
Wherever Mahrja goes, his daa is always with him. When he
takes rest, his daa is at his head. When he takes prasdam, it is slung

707
over his shoulder. Even when he is in the shower, the daa is just
outside the shower area. He only has the daa and a book bag, and
everything he owns is in the book bag. To the brahmacrs, this is the
ideal sannys. One daa. One book bag. He is the preacher and the
kirtan devotee.
On occasion, there is some sport around taking prasdam. Viujana
is generally offered the big Mah plate, and r Vallabha is always
hankering for that mah-prasdam. Viujana Swami is very
affectionate when it comes to mah-prasdam exchange, and he always
shares with the brahmacrs. Devotees love to take Viujanas
remnants, whatever is left over on his Mah plate. Sometimes there are
flowers on the plate to decorate the offering.
One day r Vallabha has his eye on the sweet rice. There is also a red
rose on the plate. Ill give you the sweet rice, Viujana says, but you
have to eat the rose too.
Its a deal, r Vallabha answers in a flash.
Mahrja hands him the bowl of sweet rice along with the big red
rose. r Vallabha takes the rose like a puri, dips it down into the sweet
rice, and to the surprise of everyone, and the satisfaction of Viujana
Swami, eats the whole bowl of sweet rice and the bright red rose.
Everybody laughs, including r Vallabha.
Jagat Guru: I had to bloop from the Denver party to get onto
Viujanas party. I just did it. One side condemns, the other side
welcomes. I had been hankering for his association, and we got
together in Pittsburgh. Viujana Mahrja asked me, Well, what do
you want to do?
I was a book distributor so I said, I want to worship Rdh-
Dmodara in the morning, and sell books all day long.
He said, Jaya. That was the qualification.
Even yesterday I was singing, bhaja govindam di-purua tam
aha bhajmi. He would sing that before the rati. He would sit in
front of the Deity curtain and just pump that chorus over and over
with the harmonium. Before the curtain would open, youd almost be
in tears. Such a wonderful mood he would create. Im sure that sound

708
is deep in the hearts of many devotees.
There is a huge Janmam festival arranged at New Vndvana, and
soon hundreds of devotees arrive in Pittsburgh on their way to the
festival. Many pull into the temple late at night. Viujana is always up
to greet the devotees, usually standing in the middle of the street,
welcoming everybody with his arms outstretched. Just seeing his
devotional mood, everyone is instantly filled with joy.
Nineteenth Wave At the Syria Mosque
Music and dancing employed in sense gratification are to be accepted
as demoniac, but the same music and dancing, when employed in
glorifying the Supreme Lord as kirtan, are transcendental, and they
bring about a life completely fit for spiritual enjoyment.
rmad-Bhgavatam 3.20.38, Purport
New Vndvana September 1972
Five hundred devotees have arrived from all over America and
Canada for the biggest festival in ISKCONs brief historythe
Bhagavat Dharma Discourses. The New Vndvana residents have built
a large open air pavilion where all the programs will take place. Log
pillars support a simple frame structure, which is covered with a tin roof,
in case of inclement weather. Three sides are left open to allow for cool
breezes to keep the atmosphere comfortable. At the rear, a long stage
stretches across the entire width of the framework, where Prabhupda
and Rdh-Dmodara will preside. The pavilion is decorated with heavy
red fabric that drapes over the top and back of the stage; streamers hang
across the ceiling. The structure sits atop the highest hill in New
Vndvana, behind Bahulavan.
There is only one clean well available for drinking water, which will
have to supply the needs of all the expected guests. Bhaktarupa is given

709
the service of guarding the well to make sure it doesnt get
contaminated. Whenever somebody wants water, Bhaktarupa draws out
a bucket from the well and serves that person.
Narottamananda oversees the various cooks in an outdoor kitchen.
When Viujana Swami comes over to see how the cooking is going,
Narottam is just taking a fresh batch of gulabjamuns out of the ghee. As
soon as they are offered, he gives one to Viujana to sample. Viujana
is so impressed that he invites Narottam to come over to the bus and
cook gulabs for Rdh-Dmodara.
Tremendous excitement is in the air because rla Prabhupda has
just arrived. So many devotees have come to see him and hear him
speak. Everyone is in a festival mood, happy to be able to spend time
with their spiritual master. Most of the visitors camp out, sleeping in
tents up on the hill near the pavilion. A bathing ght has been rigged up,
which is really only a plank over a small pond. Everyone will take bath
at the Ghat before going to magala-rati. Devotees consider New
Vndvana to be their rural prototype community. If you want to
experience Hare Ka country-style, this is it.
Hasyagrami: There were tons of devotees, and we were living in the
mud. I was just a new bhakta and that was a spectacular time for me.
New Vndvana had the Ghat, which was next to the cow shed.
Water came down a pipe into a big trough, which you scooped out for
your bath. If you got there early you could get some clean water. But
if you were late, the trough was stirred up so much that you were
bathing with muddy water. To get there, you had to walk through cow
poop and mud mix. Then you got clean and had to walk back. So you
were dirty by the time you got down the hill, anyway.
In the cool of the evening, Viujana always wears a tan-colored
chaddar. Prasdam remnants from small Rdh-Ka dresses are sewn
onto the chaddar. On his bead-bag he also has a prasdam remnant
usually from a top worn by a small Ka Deityso he can smell it while
chanting japa. He relishes these remnants of Rdh-Ka Deities that
he collects from the various temples he visits.
Viujana is the life of the festival, leading kirtans and singing

710
bhajans on the harmonium, non-stop, for Rdh-Dmodara. There is
never a time that he isnt chanting. Not many devotees are
accomplished at leading kirtan, so everyone wants him to lead. Some
devotees chant with him until midnight, and even beyond. Someone is
always assigned to guard Rdh-Dmodara on stage. No matter what
time of day or night, a guard is constantly on duty. Large Jagannath
Deities and a vyssana for rla Prabhupda also sit on the stage.
Lakshmivan: One night we were sleeping in the van. Viujana
Mahrja had his bus parked across a small valley, and the Deities
were out on Their sihsana. As long as I was awake, he was playing
the harmonium and chanting alone. That went on, as far as I could
tell, all night long. I remember waking up for magala-rati, and he
was still singing to Rdh-Dmodara.
Madhuhara: The first day I was there, Viujana led kirtan the entire
night. He gave a talk where he said, If you look at Prabhupda, he
always has tears in his eyes. That was something I remembered, but
it wasnt something I saw spontaneously. Still, I always thought about
it and I always looked into Prabhupdas eyes. It made an impression
and helped me understand that Prabhupda has a very
compassionate, emotional nature in love of Godhead.
Suresvara: Viujana Swami was always doing bhajans with the
harmonium. His role there was very inspiringkirtans at different
times of the day. I remember Viujana telling us he had composed a
tune for Vndvana ramy sthna, and that Prabhupda liked it. I
always loved that melody. I remember being thrilled that Prabhupda
had accepted his melody.
Krtannanda Swami is always running around getting things done,
and every devotee is enthusiastic to help. He has a feisty personality and
doesnt approve of some sannyss, especially those who arent true
renunciates. But he does have a fondness for Viujana Swami, whom
he treats just like his younger brother. Krtannanda is a prominent and
powerful personality in the movement, and Viujana is just like a boy

711
around him.
Most of the festivities, like the swing festival for New Vndvanas
small Rdh-Ka Deities, are held up at the pavilion because the
temple room cannot accommodate all the guests. Pratyatosa is the sound
man, and he is always next to the stage with his headphones on.
Gadadhara is actively involved with the electronics, both for the
pavilion and the temple room.
Every evening at dusk Prabhupda is carried royally, on a palanquin,
to the top of the hill, which some devotees have dubbed Govardhan
Hill. Here he speaks his mature realizations of the science of Ka
consciousness as more than five hundred people gather to listen. After
the lecture, Prabhupda is again carried down the trail that winds down
and around the hill to the temple. Surrounded by an ocean of devotees
carrying torches, lanterns, and flashlights, he glides down the hill,
accompanied by an uproarious kirtan.
Although Prabhupda is generally offered opulent facilities, he is
equally happy to adopt the simple mood of New Vndvana. He seems
pleased with the arrangements and compliments Krtannanda for his
excellent job in organizing the festival. Viujana is elated that His
Divine Grace is pleased and informs everyone, Prabhupda really likes
this.
Premarnava: When Prabhupda arrived, they had a little house
prepared for him. We were sitting there when he said, This
Vndvana, that Vndvana, no difference, pointing his finger
down, and then up.
Kuldri: Prabhupda stayed at an old converted farmhouse that
didnt have running water. We had to bring buckets of water for him.
He would go out in the bushes to pass, and he was appreciating the
simplicity. Every other temple was giving him the best facilities they
could, but when he came to New Vndvana, he had to go in the
woods to pass. He was trying to make a cultural statement here in
New Vndvana. It was the introduction to daiv-varrama, but
bhagavat-dharma as opposed to varrama-dharma, because he

712
wanted to keep the essence of pure love of God. He was starting to lay
out a cultural program for influencing people to become Ka
conscious. I think the purpose was to get into the cultural aspects of
Ka consciousness, rather than just sakrtana and book
distribution; there was a complete lifestyle in addition to the
philosophy that the farm communities were going to pursue.
Janmam Day September 1, 1972
At the pavilion on the hilltop, Prabhupda gives the morning class
from rmad-Bhgavatam 1.2.1. He explains that one may not understand
the Sanksrit verses, but the sound vibration will purify the atmosphere.
He gives the example of thunder. One does not require any particular
language to understand the meaning of thunder, he says. The very
vibration itself conveys everything.
The next point is that sound is the beginning, or origin, of creation.
Prabhupda quotes the Bible. The Lord said, Let there be creation, and
there was creation. So, Let there be creation, this is sound,
transcendental sound. So one who says this, Let there be creation, is
not within the creation. Because He, God, is speaking, Let there be
creation, it means He is existing before creation. So God is not within
the creation.
Developing his theme, Prabhupda emphasizes the importance of
reviving our relationship with Ka, so that we can go back home, back
to Godhead, in this lifetime.
Suresvara: I remember one long-haired fellow asked, If the
purpose of life is to know Ka, then why is my so strong?
Prabhupda, without hesitation, said, Your purpose is not
strong. The way he said it was so powerful. We all caught our
breath. It was like a wave of power hit us, because he was not
only answering that guest, he was answering all of us.
Following the class, Bali Mardan Goswami performs rati for Rdh-
Dmodara. After offering the flower, Bali Mardan turns to offer it to

713
Prabhupda and the devotees. Then he flings the flower into the
congregation. Suresvara leaps up into the air amidst twenty other
devotees and catches the flower. Considering it the mah-prasdam of
r r Rdh-Dmodara and rla Prabhupda, he quickly pops it into
his mouth, swallowing it whole in a completely spontaneous gesture. But
as the prasdam settles into his stomach, a thought breaks his reverie,
Ive broken the Janmam fast! He spends the rest of the day walking
around collecting opinions from devotees. Was what I did auspicious or
inauspicious?

The Janmam evening program is in the Bahulavan temple to
honor r r Rdh-Vndvana Chandra. When Prabhupda comes
into the temple room, Gadadhara is not quite ready to offer the sundara-
rati. After a few tense moments, the sound of the conch is heard and
kirtan begins. Prabhupda sits on the vyssana during kirtan, playing
kartls.
After rati, Prabhupda requests different devotees, like Rupanuga
Mahrja and Satsvarpa Mahrja, to read from KA book. Even
though the local devotees have just finished building an extension to
accommodate more devotees, the temple room is still so crowded that
one can hardly see the Deities. Some devotees cant even get into the
temple and have to remain outside, watching through the windows.
The KA book reading goes on for hours, lasting well into the
night. Devotees first read the Introduction, then Kas advent, and
then the entire section describing how the demigods offer their prayers
to Lord Ka in the womb. Prabhupda insists that they read this
section, so they read on and on. Devotees are trying to be attentive, but
everyone has been fasting all day and after hours of sitting and listening,
most people start falling asleep. The room is so jammed with devotees, it
becomes intolerably hot, and soon the daas begin bobbing up and
down as the sannyss start nodding out.
Viujana Swami is sitting right up front with the other sannyss,
next to Prabhupda. He generally exhibits more sense control than most
devoteeshe seldom falls asleep during classbut he also is beginning
to nod out. Only Prabhupda is not affected by drowsiness and

714
continues relishing Kas pastimes.
Pra Vallabha: There was no room to get in, but there was a
window right outside the temple room at the back. I was outside, and
Prabhupda was right above us sitting on his vyssana. I climbed up
and saw the back of his head through the window. He was listening to
KA book being read in turn by the sannyss. Some of the
sannyss were dozing off. Prabhupda became upset that they
werent listening attentively to Kas pastimes on such an important
day. He was furious.
By midnight, all the pots are set up outside the temple room for
prasdam distribution. But Prabhupda keeps the reading going. It is well
past midnight when Prabhupda finally says, I think you have had
enough. Take prasdam. You are a little tired.
Everyone has waited so long, fasting all day, but prasdam still cant
be served until the kirtan is over. It is late into the night when the rati
ceremony comes to a close. Most of the devotees are now outside,
waiting for prasdam. The servers begin serving the nectar drink in
cone-shaped paper cups to a few devotees.
Gokularanjana: Somebody came running out and said, You cant
take now. Its not prasdam yet because Prabhupda is still on the
vyssana. Someone else said that everything has already been
offered. We were holding these cupswhich we couldnt put down
because they were cone-shapedwhile two devotees argued over who
was right and who was wrong. A controversy began to develop, and
devotees were getting angry at one another. We had been fasting all
day, and some people became agitated because they were hungry. It
was quickly becoming a tense situation.
At this point, Viujana Mahrja happened along and saw that
the discussion was about to boil over. He immediately took control of
the situation. Prabhus. Why dont we all try to think of something to
say in glorification of prasdam before we take? Everybody just
stood there and looked at him like, What? Are you nuts? But he had
a big smile on his face. Alright, Ill start; catur-vidha-r-bhagavat-

715
prasda svdv-anna-tptn hari-bhakta-saghn... Then he gave the
translation. By glorifying prasdam, he immediately eased the tension
in the air. Shortly after, Prabhupda came out of the temple room and
everything calmed down.
Guagrahi: By the time prasdam was served, devotees were very
hungry and they were just stuffing themselves. I already had a full
plate and was on my second one. Then Viujana Mahrja got up
apparently he hadnt eaten that muchand started kirtan. It was so
sweet, that I immediately lost interest in eating more prasdam and
wanted to join the kirtan. I was impressed by how renounced he was,
to leave the feast to get up and chant. Soon all the devotees were
chanting and dancing in ecstasy. I use that as a referencethat the
Holy Name is more relishablewhenever I find myself pigging out on
prasdam.
Vysa-pj September 2, 1972
Early in the morning, Viujana Swami sends for Chandrasekhara.
We dont have flowers for Prabhupdas garland.
I dont know where to get flowers.
Well, just go into town and find some flowers. We need a garland for
Prabhupda.
Chandrasekhara drives into town and goes door to door asking for
flowers, because marigolds are blooming everywhere. Its our spiritual
masters birthday, he says. Can I pick a few flowers to make a garland?
Although he is dressed in a dhoti and has a shaven head, many people
smile and nod their consent.
Chandrasekhara: On Viujana Mahrjas instruction, I was
getting flowers, so it was ecstatic. I made a garland and also
incorporated a few roses. It was my pride and joy to see Prabhupda,
on his Vysa-pj day, wearing the garland I had made for him.
Mahrja had given me the service, so that was exciting. Most of my

716
memories of the Bhagavat Dharma discourses were running up that
hill. All the devotees were streaming up and, of course, streaming
down.
It is a beautiful sunny day as a thousand people crowd the hilltop
pavilion to hear Prabhupda speak. Many scholars and local politicians
have also been invited, and some even show up, including a reporter
from The New York Times, who interviews Prabhupda at the farmhouse
before attending his noon lecture at the pavilion.
Kuldri: When The New York Times came, Toaa and I were
talking about the potential of Varnashram preaching, farm
communities, and alternative lifestyle communities. Here they are
preaching on the streets of New York, and The New York Times
comes all the way out to New Vndvana for the Bhagavat Dharma
Discourses. They covered the event, and there was a story in the
Times. Some local community Sunday Supplement magazines picked
it up. Different temples around the country saw the story in their local
Sunday paper. It was still the same story; an Indian Swami comes to
teach transcendental life in a West Virginia country setting.
At the hilltop pavilion, Prabhupdas vyssana sits on the stage to
the devotees left side. r r Rdh-Dmodaras altar is in the middle,
and the big Jagannath Deities are on the far right. In his lecture,
Prabhupda explains the significance of vysa-pj because there are a
number of visitors present from different places. He doesnt want the
guests to think he is accepting worship on his own behalf.
So this Vysa-pj means one day in a year, on the birthday of the
spiritual master, because he is the representative of Vyasa and is
delivering the same knowledge which has come down by disciplic
succession without any change, he is offered respect. This is called
Vysa-pj. The spiritual master receives all honor, all contribution, on
behalf of the Supreme Personality of Godhead, not for his person.
Just like in our country when there was British rule, there was a
viceroy, a kings representative. So naturally, when the viceroy used to
go to some meeting, many people used to present valuable jewels, just to

717
honor him. But the law was that not a single jewel, or contribution, the
viceroy could touch. It was going to the royal treasury. The viceroy could
accept on behalf of the king all contributions, but it goes to the king.
Similarly, this day, Vysa-pj day, whatever honor, contribution, or
feeling is being offered to the spiritual master, again, as we have received
the knowledge from upwards, similarly, this respect also goes from down
to up. This is the process.
So as the spiritual master is teacher of the student, he has to teach
the disciple how to send back his respect and contribution to God. This
is called Vysa-pj. So the spiritual master is respected as good as God.
Why? Skd-haritvena samasta-strair. They have already chanted this
song. Samasta-strair, in all Vedic literatures. Samasta means all.
stra means Vedic literature. All the stras have declared that the
spiritual master is as good as Godnot God, but as good as God. The
myvds think that the spiritual master is also God. No. We Vaiavas
dont accept that theory. But actually, how a man can become God? No.
But because he is Gods representative, he is honored as God, but not
that he has become God.
Kintu prabhor ya priya eva tasya. Just like you have got a dear son. If
somebody pats your son, even pats your dog, you become pleased. So the
spiritual master is very confidential servant, dog of God. Therefore if
you can please him, yasya prasdd bhagavat-prasda. If you can please
the spiritual master, then God is pleased. Just like your small child. If
somebody pleases that child, you become automatically pleased. You can
please that child with a two-cent lozenge. But to please you it may
require thousands of dollars. So you can finish the business by offering a
lozenge.
So this is the position of a spiritual master. Dont misunderstand
that this person is sitting very comfortably and taking all honors and
contribution. It is needed just to teach them how to respect the
representative of God. This is the sum and substance of Vysa-pj.
Finishing his lecture, Prabhupda asks devotees to read out their
offerings. Viujana Swami reads the offering from the Road Show:
108 exclamations of Jaya we offer to you, O topmost swan-like

718
devotee and wandering mendicant. rla Prabhupda, you are just like
the desire tree which can fulfill the desires of everyone, and thus you are
jagad-guru and forever worthy for taking shelter of. As there is no
distinction between yourself and your teachings, you are easily available
for all of us desiring relief from material existence.You have stated that
if we become glorious devotees, then this is naturally your glory because
you are the spiritual master. Therefore, we, the members of the First
Transcendental Exposition, dedicate our lives to fulfill a glorious task
that you have begun.
It is stated: nirviea-nyavdi-pctya-dea-trie. You have come
to deliver us from impersonalism and voidism. So we, your disciples, vow
to eradicate the misconceptions that Ka is a demigod, man,
impersonal or void, and all other nonsense opinions which are taught in
the universities all over the country. We also promise to take kirtan with
Lord Caitanya and Rdh-Ka Deities all over the United States and
distribute your literature. Also 50% of the income from our college
engagements will go to your book fund.
In conclusion let us remember to always strive for full Ka
consciousness so that, by our becoming glorious, you will be glorified.
This offering, written by Viujana Swami, is very prophetic. In a few
short years the Rdh-Dmodara Party will indeed take Rdh-
Dmodara, and Lord Caitanya Deities, all over America distributing
books, giving 50% to the book fund, and teaching that Rdh and Ka
are the Supreme transcendental persons, the Divine Couple.
After the offerings are read out, Bharadraja begins a melodious
kirtan, singing the Gurvaakam prayers to the afternoon melody.
Everyone rises to chant and dance, swaying from side-to-side jubilantly,
under the benevolent gaze of rla Prabhupda who sits on his vyssana
playing along on kartls.
Satyanarayana: Then the magic began to happen. The kirtan seemed
to flow up over the stage from Bharadrajas lead to Viujanas lead.
Viujana, playing mdaga near Prabhupda, took over the lead,
carefully and lovingly developing the Hare Ka mantra more and
more, encouraged by rla Prabhupda, who had by then closed his

719
eyes and was beginning to rock his head from side to side, an intense
expression coming over his face. As the chanting increased in
intensity, Prabhupdas whole body soon started rocking from side to
side, his kartls crashing together with force. Almost as if a signal was
given, the entire congregation of devotees was drawn to the stage.
There was a crush toward the stage, and it just started getting wild. It
was such an incredible emotion. I was leaning right over the stage in
front of Prabhupda, during the crush. He was shaking his head back
and forth. Everyone was looking intently at Prabhupda as a wild
expectation swept over us.
Radhanath: The kirtan was so sweet and so full of bhakti. Viujana
Mahrja was singing with such feeling, playing mdaga right in
front of Prabhupda. Everyone in the audience felt so happy to be
with Prabhupda and Viujana Mahrja, in the association of all
the other devotees. It was such a wonderful kirtan that it appeared to
me that Prabhupda could not contain himself. Out of love for his
devoteesto reciprocate with joyhe took over the kirtan. When
Prabhupda took over, the kirtan increased thousands of steps. No
one had seen Prabhupda do that before. He didnt get up, he just sat
on his vyssana and sang while Viujana Mahrja was dancing
and jumping and playing mdaga.
Satyanarayana: rla Prabhupda, clearly overwhelmed with pure
and uncontrollable love of Ka, with eyes tightly closed and
crashing the kartls madly, interrupted Viujana at the crescendo of
his chanting. Prabhupda seemed to have no choice. He had to take
the lead away from Viujana, and began chanting Hare Ka so
strongly, and so beautifully. Then he began crying. He tried to chant
through his tears. Prabhupda couldnt hold himself back. Everyone
went mad. They began screaming and crying because it was such
ecstasy. The devotion was so tangible that everyone was crying.
In one overwhelming, stunning moment a spiritual shock wave of
realization shook us to the roots. A divine and rare spiritual event
was happening right in front of us as we saw rla Prabhupda
overwhelmed. And then that wave of Love of Godhead hit us. A brief

720
instant passed when many devotees could only gasp. Then, in one
blinding moment, two hundred devotees were driven absolutely and
uncontrollably mad: screaming, crying, and swooning at once, crying
and crushing into the stage with total abandon. Hundreds of arms
stretched out to rla Prabhupda, all of us crying and chanting,
crying and chanting, crying, crying, until there was nothing but tears
and love, as the devotees tried to chant, as they cried and whimpered,
but couldnt anymore.
Prabhupda had displayed uncontrollable, pure, unalloyed love for
Ka right there for all to see. It was awesome to behold and feel
the pure devotees love and the Supreme Lords oceanic response. We
were, all of us, swept up, embraced, drowned, and devastated.
That was the most amazing kirtan in the universe. It was divine. I
cried for an hour.
After the kirtan, most people are still stunned with devotional
rapture. As Mahendra and an assistant bring Prabhupdas birthday cake
onto the stage, everyone stares at the big, beautiful cake, which is almost
four feet long. Mahendra cuts a piece of cake and offers it to
Prabhupda, who takes a tiny portion and pops it into his mouth.
Tipping his head side-to-side, Prabhupda nods his approval as if to say,
Yes, very nice. The cake is now mah-prasdam.
The program has been going on for a long time, and Prabhupda feels
a little tired. Deciding to leave, he gets up from the vyssana and walks
across the stage, in front of Rdh-Dmodara and Lord Jagannath,
toward the steps on the far right where Hayagrvas VW is waiting to
take him to the farmhouse in Madhuvan.
Kanti Mati dev ds: We had always heard, just touch the lotus feet
of the spiritual masterget the mercy and shelter of the lotus feet of
the spiritual master. So when Prabhupda got up, Vishnu Yasa took
his japa beads out of his bead bag, and as rla Prabhupda came by,
he touched his beads to Prabhupdas feet. I was right up front taking
photographs, so I reached out and touched Prabhupdas lotus foot.
His foot felt like silk. I got jerked back into the crowd by a bunch of
women who chastised me, because women dont touch the feet of the

721
spiritual master. I was new and I didnt really know what I was doing.
They pushed me around and shoved me down. They told me I was so
offensive. This was a terrible thing to dotouch the lotus feet of the
spiritual master and give him your karmaand being a woman, too.
Gokularanjana: As they started to carry the cake back across the
stage in front of Rdh-Dmodara, the crowd surged forward and
attacked the cake. I mean we attacked it, right in front of rla
Prabhupda. I remember specifically, reaching over Loka Mangalas
shoulder and taking a piece of cake out of his hand as he was about to
put it in his mouth. The cake was completely demolished, within
minutes, in a frenzy. In retrospect, it was offensive, but at the time it
was like spontaneous devotion, laulya.
Pancali dev ds: They were rolling the cake past the devotees, and
everybody was grabbing huge handfuls, just like wild animals, eating
it, and passing it around to everybody. By the time they rolled it
around to the back, it was totally demolished.
Suresvara: As Prabhupda was leaving, we all went crazy. Without
any consideration, we proceeded to dive on Prabhupdas cake. I
remember having this big hunk of cake in my hand, running down the
hill from the pavilion, and being tackled by two brahmacrs for a
piece of cake. It was mayhem.
Seeing the anarchy around the cake, Krtannanda Swami comes
through the crowd, hitting devotees with his daa, Save some cake for
the guests. The guests need the mercy. All he can see are hands and legs
sticking out of the cake. Devotees are running down the hill with big
handfuls of cake, offering it to other people. Here, this is Prabhupdas
cake.
Divyananda: I was the last one up, and there was just a few crumbs
left. The whole cake had disappeared, and people were running in
every direction with pieces of cake. Prabhupda just looked at me,
laughed, and said, So, can I have another piece?

722
After the cake incident, Prabhupda returns to the farmhouse in
Madhuvan. He calls in his servant, Nanda Kumar, and asks if there is
any more cake.
Oh, Im sorry Prabhupda, the devotees ate it.
Prabhupda is very tolerant, and just says, Thats all right. Who has
made this cake? They can make another one.
Nanda Kumar quickly informs Narottamanandawho is overseeing
the cooksthat Prabhupda wants a piece of cake. Immediately,
Narottam runs out looking for Gayatri dev, because she had baked the
cake. Everybody is filled with anxiety. When Gayatri is found, she
quickly bakes another, smaller cake for Prabhupda.
All through the day different devotees visit the farmhouse, taking the
opportunity of Prabhupdas presence to bask in his affection and
consult him on important temple affairs. Satsvarpa Mahrja, who has
only recently taken sannysa, also wants to associate with his spiritual
master although he has no pressing problems to discuss. When
Prabhupda understands that his new sannys has come simply for
association with no inquiry about his service, he questions him, What
are you doing?
Satsvarpa dsa Goswami: I replied that I was, according to the
instruction that I had received from him in a letter, going from temple
to temple in my zone and implementing his desire that the students
there study the rmad-Bhgavatam in the morning class. I had
previously felt very confident that I was exactly following direct
orders I had been given in a letter from him. But to my surprise, in
that room in New Vndvana, he began telling me that visiting
temples was not the most important thing. He said that he was pleased
with the program of Viujana Mahrja, who was traveling on a
bus. He said I should do like that.
I immediately replied, Then your instruction that I should go to
the different temples is not very important? I should take a bus? And
rla Prabhupda became annoyed and said, It is not that because
one thing is more important, the other thing is less important.
Everything is important. Not that just because I say this is important,

723
to travel in a bus, now you say traveling to the temples is not
important. Kas head is important, and Kas foot is important.
Everything about Him is important.
Later that evening, Viujana performs several selections from the
transcendental Rock Opera on the pavilion stage. Hundreds of people
gather for the concert even though the rock music is already
controversial. The New Vndvana devotees consider it my. They are
used to a natural farm environment, and rock music just doesnt fit in
with their mood, which is more conservative and traditional. They cant
relate to a Rock Opera in the wilderness. When the show is performed
in a big hall in town, the setting is completely different.
di Deva: I was staying at the back because I didnt know what the
reaction would be, so I was watching to see everybodys reaction. They
played the first couple of tunes, and boy, it was real cold. Viujana
picked up on that too, and he said, Lets do a kirtan. So they did a
kirtan, and everything was alright.
Paramananda: I was like a deer that had just come out of the woods,
and to see these people there, doing these things in New Vndvana?
We lived so simply in those first years. All we did was farm and take
care of the cows. We didnt get into that city stuff.
Pancali dev ds: Everyone was chanting to a rock n roll Hare
Ka. Viujana was jumping up and down with his daa. I
thought, This is interesting. Its something Ive never experienced
before. rla Prabhupda didnt like it too much, but devotees were
enjoying to the max.
Rupa Vilas: They played a set at the top of the hill, and I thought it
was a little too far-out. I remember being startled that Prabhupda
was approving this type of music. It seemed like rasbhsa to me,
putting rock n roll and spirituality together. Because the medium was
sex music, essentially, and the message was so completely different
than that.

724
Realizing that New Vndvana is not the right setting for the Rock
Opera, Viujana changes the mood by turning the performance into a
huge kirtan. All the devotees stand up and start jumping in ecstasy when
the mah-mantra begins. Some local devotees have gathered wood for a
bonfire, and as soon as the fire begins to blaze, the initial chill of the
rock instruments wears off. Now everyone is chanting and dancing as
they are accustomed to.
After kirtan, everyone sits around the campfire, and Viujana
Mahrja reads from Lord Caitanya in Five Features. (A small book
comprising the 7
th chapter of Caitanya-caritmta, Adi Lila. This
becomes a regular nightly feature of the festival. Different devotees lead
the chanting around the campfire every evening, which goes on well
into the night.)
When Viujana takes a break so another devotee can read, Murti
dsa comes up to say, Haribol! Mahrja is happy to see him, and they
go off together to talk. They have a wonderful reunion, discussing many
intimate and personal matters.
Murti dsa: Viujana was so ecstatic to be there, and we had some
nice times with him. He had such a sincere heart. He was willing to
see the good in everyone and respect everyone no matter what level of
devotional service or what level of spiritual development they were on.
He did not judge people categorically but respected everyone as spirit
soul, as a part of Ka. So that meant he could talk to a five-year-old
child, or a fifty-year-old person, the same way. He was a very
advanced personality.
When the subject came up of his involvement with the four
sannyss, he was willing to talk about it. The way he explained it to
me, he was told by Brahmnanda and the others that he had to take
up the mission of leading the movement because he was essential as a
leader. Prabhupda was too precious, too divine, to continue leading
the movement. He admitted he was confused. I was a neophyte who
didnt know the philosophy very well, so he just said, We all thought
that Prabhupda was God, and that he was not the person who should
lead the movement. We thought that we had to take over the

725
movement and let him have his lls, as God. This illusion took us
over. I was asked to be a part of it, and then I began to believe it, too.
Now Im ashamed that I ever did it. To prove my love for rla
Prabhupda, Im constantly on the road preaching and making
devoteesand staying away from politics.
Although the four sannyss had wanted to take up the management
of the movement, the spiritual master is always the authority and,
therefore, the one who decides who will take up management. The
sannyss had put Prabhupda on a pedestal, and then tried to usurp his
position as leader. ISKCON can never be an institution run by a group
of leaders who worship Prabhupda as a symbol. But that was what they
were trying to do. It was a group mindset, and they were all duped.
Of course, Prabhupda always wanted his leading disciples to take
over management, so he could be free to write books. Thus, their idea
wasnt actually so bad, except in the sense that they acted without
authority, and then said Prabhupda was God. That was their mistake.
The following morning brings a heavy rainstorm. Everyone is up in
the pavilion when the downpour hits. The rain comes down so hard that
the pavilion is no longer a dry shelter, and devotees run to take cover in
their vehicles or in their tents.
Gokularanajana: Nobody seemed to be paying any attention to the
Deities. Viujana came along and started grabbing devotees. I
happened to be one of them. I was still a bhakta, but he grabbed me
and a few other devotees, and we carefully lifted up the Jagannath
Deities and brought Them into a van. Then we drove up to the
Vndvana farm. The point was that everybody else was worried
about themselves, but Viujana was the only who was thinking about
the Deities.
New Vndvana becomes muddy and cold. The already austere
conditions worsen. The accommodations are lacking, especially the
bathing facilities. The Road Show troupe had hoped to rehearse and at
the same time attend Prabhupdas lectures. But New Vndvana is very
dark at night, and ravaya accidentally falls into a large hole on her

726
way to magala-rati. Then, one of the buses gets stuck in the mud, and
another bus has to come pull it out.
The whole troupe agrees that it is next to impossible to rehearse in
the New Vndvana setting. Viujana suggests that they return to
Pittsburgh to prepare for the upcoming concert that Prabhupda will
attend. Everyone wants the performance to be first class for Prabhupda,
so they agree to relocate to Pittsburgh and spend the rest of the week
rehearsing the show.
While they are preparing for their departure, Krtannanda Swami
quickly meets with Silavati and convinces her to stay in New Vndvana
and take over the pjr service for Rdh-Vndvana Chandra. Her two
sons are at the New Vndvana Gurukula, so she reluctantly agrees,
although she is pained to leave the service of Rdh-Dmodara.
Silavati is a model devoteethough she doesnt try to be one
because she has a way about her that is exemplary. She has a lot of
integrity and is very sensitive, but she doesnt fall apart when the going
gets tough. Yet, Silavati is so attached to Rdh-Dmodaras service that
she becomes a little resentful upon leaving.
Varanasi dev ds: It was a hard transition for Silavati, and she
flipped. She had that Scorpio nature, and she slashed into me when
she left. You can take my Deities, and you can take my service. I
appreciated her because she had devotion for the Deities, and I
learned Deity worship from her, but she wasnt into sharing or
teaching. The first time I did magala-rati, I said, I dont know
how. She said, Just do it.
Varanasi is selected to be the new head pjr. She has a strong will
and is very pushy to get things done for Rdh-Dmodara. Knowing that
she requires assistance and guidance in her new service, she recruits the
help of senior ladies visiting New Vndvana, who are more experienced
pjrs.
Urvasi dev ds: Varanasi was dressing Rdh-Dmodara then, and
I assisted her as she dressed Them. She was very busy, always very
much engaged. She told me it was so special traveling with Viujana

727
Swami. He was very transcendental. Having women travel on the
Road Show didnt bother him at all. He was an equipoised personality
and treated everyone like spirit soul.
Returning to Pittsburgh, the Road Show managers rent a hall down
the street from the temple, which is owned by the Unitarian Church.
The actors and musicians rehearse there every day for the rest of the
week and fine tune the show. They develop the dance sequences and
tighten up the music, changing keys, when necessary, for the singers.
Because this performance is for Prabhupda, they want it to be perfect.
ravaya dev ds: Viujana was so visionary. He would take risks
without even thinking about it. He never planned anything, he would
just go and do it. Every time we did the show, and this used to really
get to us, there was no script. We didnt know what he was going to
say, or when we were supposed to come on stage. He would think it up
just before we went on. That was frightening on the one hand and yet
spontaneous on the other, depending on what you wanted to focus on.
You had to get into the spontaneous mood or you couldnt work with
him. Thats how he worked, and we adored him. He always sang
melodies that were so far out. I remember Vndvana ramy sthna.
That was magical. It took you right there, Im telling you. We thought
he was a saintly person. We didnt say it because we were all about
the same age, but we really were convinced of that so we would just do
whatever he wanted.
I remember Mangalananda teaching us how to sing, Ka, the
Supreme Personality of Godhead. Mangalananda is a genius. A very
steady guy. It was good working with him, too.
Pittsburgh September 8, 1972
After the festival, Prabhupda leaves New Vndvana with rutakrti
as his new personal servant. Nanda Kumar remains behind in New
Vndvana to work with Krtannanda Swami.
When Prabhupda arrives at the Pittsburgh temple, Rdh-Dmodara
are sitting on Their altar in the temple room. Taking darshan first,

728
Prabhupda offers his obeisances and then retires to his quarters. Later
in the day, everybody gathers in his room for personal association.
Toaa wants to show His Divine Grace the promotional materials he
has designed. He has put together a sophisticated promotional package
that was obviously quite an expense. A picture of Narada Muni with his
vina catches Prabhupdas eye, along with the story of the Rock Opera
and an explanation of the Hare Ka mission.
Toaa Ka: We had impressive color brochures, special photos,
special mail-outs to the press, and a beautiful poster. This is what
were using, rla Prabhupda. We had Muraldharas version of
Prabhupdas original rmad-Bhgavatam cover of the Vaikuha
planets. Actually the basis of this was your idea, I said, pointing to
the art work. rla Prabhupda looked at me sternly and said, What,
my idea. It is all in stra. He would not take any credit. He never
got excited in a mundane sort of way.
Satsvarpa dsa Goswami: Prabhupda stressed outgoing preaching
programs, and he advised his newly initiated sannyss present to
follow the example of their godbrother Viujana Swamito travel
in a bus from town to town and hold festivals and distribute books
and magazines.
After the darshan, Viujana Mahrja stays behind to ask some
personal questions about Rdh-Dmodara. Prabhupda advises that he
should be very careful while traveling with Rdh-Dmodara, because if
there is any discrepancy in the consciousness of the devotees it will be a
great offense. That is the reason Gaura-Nitai Deities are taken out, and
not Rdh-Ka Deities, because no offense can be committed. But
Prabhupda gives his blessings because, Rdh-Dmodara are acting as
Lord Caitanya. He cautions Viujana Mahrja to be very careful in
Their service and avoid any offense at the lotus feet of the Lord.
Regarding the Deity worship, Prabhupda asks Viujana why
Rdhrs dresses are so long as to make her look like Mother Yaod
with her small boy, Dmodara. Viujana explains that he had thought
Rdhrs lotus feet should be fully covered.

729
Oh? You do not like to see Rdhr's lotus feet? Prabhupda says
with a twinkle in his eye.
Viujana at once understands that since Rdh-Dmodara are the
childhood forms of the Lord, it would not be immodest for Rdhr to
display Her lotus feet. From this time onward, especially on festive
occasions, Rdhrs lotus feet are slightly shown.
Sakaraa: Rdh-Dmodara would stay up late to do these
concerts, so Prabhupda gave permission for Them to get up later in
the morning. Rdh-Dmodara would take rest for six hours, so
whatever time They went to bed, They would get up six hours later.
Viujana asked Prabhupda directly in Pittsburgh, and Prabhupda
authorized it in that situation. Viujana also got permission to show
Rdhrs lotus feet, which is normally not done.
The Road Show is cooking, and everything is organized. Performing
the Rock Opera for Prabhupda is their most important engagement,
highlighting a years work of traveling and refining the show. All the
actors and musicians are excited to perform for their spiritual master.
The temple provides a car and driver for Prabhupda to attend the
performance at the Syria Mosque later that evening. rutakrti,
Pradyumna, and Pusta Ka Swamiwho has recently accepted
sannysawill accompany their spiritual master.
The Syria Mosque auditorium is a prestigious venue, and all the big
bands play there. The Rock Opera has become so sophisticated that
there are now endless costumes and props. All the props have to be set
up, make-up has to be applied, etc., all of which takes a lot of time. After
each performance, devotees stay up half the night breaking everything
down and packing up. Still, they all get up for the morning program.
Often they have to eat foodstuffs that are no longer fresh. It is a very
austere lifestyle, but everyone is prepared to do whatever it takes to keep
the show going.
The First Transcendental Exposition Rock Opera has been well
publicized, and a large crowd shows up for the Friday night concert. At
the theater entrance, Ranadhir and Narada Muni dsa are in the ticket

730
booth. They are amazed to see so many people lined up all the way down
the streeta lot more people than anyone expected. There are different
priced tickets, but seeing such a large crowd, they just say that the
cheaper seats are already sold out. So everybody buys the more expensive
tickets.
The concert begins with the r Vishnu Light Show, run by Bob
Shectman. The story is about a conditioned soul seeking enjoyment
through women and intoxication, who comes in contact with devotees
and the mah-mantra and gives up sinful life to become a Vaiava. Bob
flashes Ka ll slides onto a giant screen above the stage, accompanied
by music from the band. The band members are dressed in tie-dyed,
burgundy-and-white, nylon sheet dhotis, with stars painted at the
corners of their eyes to look like lotus-eyes. The idea is to appear like
they are from another world; a look that some rock groups copied later
on.
The band has composed a special song to glorify Prabhupda, Jagat
Guru Spiritual Master for the Universe, and they are working it up,
building it to a crescendo anticipating his arrival. All of a sudden, the
word is given. Prabhupda is here. As the music reaches the crescendo,
the doors open at the back of the darkened auditorium. Light comes
zapping through from the lobby outside, illuminating Prabhupda at the
back of the hall. He just stands there as the music is playing, silhouetted
at the top of the aisle that slopes down to the front of the stage.
Pusta Ka Swami: As Prabhupda entered, the band was playing
this electrifying rendition of Jagat Guru Spiritual Master for the
Universe. My hair was standing on end; it was so thrilling.
Prabhupdas entrance is glorious. A red carpet is rolled out down the
center aisle as the band plays their anthem to the World Acharya.
Prabhupda looks around, seeing the packed house, and begins walking
down the aisle on the red carpet. It appears that he is actually floating
down the aisle. He is then escorted onto the stage where his vyssana is
set up.
Hasyagrami: Prabhupda walked right up on the stage about ten feet

731
away from us. It appeared to me that he looked right at me. That was
the perfection of my existence, because I was just a simple musician. I
got to play for my guru in a way that I had never imagined when I
gave up everything and walked into the temple on Henry Street,
throwing all my guitars and equipment at the devotees feet.
Prabhupda gave a wonderful lecture, which we always considered
the Road Show lecture. We just sat down with our big tie-dye setup
that covered all the amplifiers and listened attentively.
Sitting comfortably on his vyssana in front of 2,500 people,
Prabhupda asks for his spectacles and requests Pradyumna to read from
Bhagavad-gt, verse 2.13:
dehino smin yath dehe kaumra yauvana jar
tath dehntara-prptir dhras tatra na muhyati
As the embodied soul continuously passes, in this body, from boyhood to
youth to old age, the soul similarly passes into another body at death. A
sober person is not bewildered by such a change.

Nobody in the audience is expecting to hear a lecture. They have just
come to see a Rock Opera. A few people leave but most remain.
Prabhupda begins his talk by explaining that the spirit soul is the
proprietor of the body. There are 8,400,000 species of life, he says, and
every one of them is experiencing the pains and pleasures of the
particular body that they possess. The body is continually changing from
childhood to youth to old age, but the soulthe vital force within the
bodydoes not change.
Therefore the conclusion is that when this aged body as I have got
nowI am seventy-seven years oldso when this body will be finished,
Ill get another body. This is simple truth, that the living entity, or the
soul, is transmigrating from one body to another. This is the basic
principle of spiritual understanding. The vital force of the body is the
spirit soul. It is not a mechanical arrangement of matter. The modern so-
called scientists, they think that the body is a combination of matter
and, at a certain stage, these combinations of matter develop living

732
symptoms. But that is not a fact.
Prabhupda clarifies that Ka is speaking and that we accept the
authority of the Supreme Personality of Godhead. Kas knowledge is
perfect because He knows past, present, and future. He is teaching
Arjuna that the living entity is never born, nor does he die. Every
person is eternal, and does not die with the annihilation of this body.
This is confirmed in the Vedas; as God is eternal, so we are similarly
eternal.
We are part and parcels of God. Just like gold and fragments of gold;
both of them are gold. Although I am fragment, a particle of gold, or the
spirit, still, I am spirit. So we get this information that both God and we
living entities are eternal.
Quoting the Upanishads, Prabhupda explains that of all the
eternals, the chief eternal is Ka, and He is supplying all the
necessities to all the other eternal beings. Advancement of civilization
has not improved our situation. Rather, it has created more problems.
We are advancing in technology, but we are ignorant about the next life.
And if it is so, how we are getting that form of life next? Because we
are eternal, we are changing this body. Neither do we know there are
two kinds of bodies: the gross body and the subtle body. This gross body
is made of earth, water, fire, air, ether; and the subtle body is made of
mind, intelligence, and ego. Within the subtle body, the soul is there.
Now, when this gross body becomes useless or unworkable, then the
subtle body carries me to another gross body. This is called
transmigration of the soul. But we do not see the subtle body. Every one
of us, we know that we have got mind, but we cannot see the mind.
Neither we can see intelligence, neither I can see what is my ego. But
they are existing. So it is not necessary that everything you have to see
with your blunt eyes. The eyes, they are not perfect. Just like the other
side of this hall is dark. I cannot see you, although I have got the eyes.
I cannot see what is mind, what is intelligence, what is ego, but I can
hear about it. Therefore perfect knowledge is acquired by hearing. So we
accept knowledge, perfect knowledge, by hearing. Another example:
suppose a man is sleeping. At that time, if somebody is coming to kill

733
him, hes sleeping; he does not know. But if his friend warns him, My
dear Mr. Such-and-such, somebody is coming to kill you. Wake up! he
can hear, and he can wake up and take precaution. Therefore, when our
other senses cannot work, our ear is very strong.
Therefore, Prabhupda says, one has to receive knowledge by hearing
from an authoritative source. The education system works in the same
way. Students go to college to learn from experienced professors, because
they can impart knowledgeif the students listen.
So the process of hearing is very important. This Ka
consciousness movement is to propagate that you hear from the
authority, Ka. Ka is the Supreme Personality of Godhead. It is
accepted in the present age and in the past age. In the past age, great
sages like Narada, Vyasa, Asita, Devalagreat stalwart scholars and
sagesthey accepted. In the middle age, say 1,500 years ago, all the
acharyas like Sankaracarya, Ramanujacarya, Madhvacarya, Nimbarka;
practically, Indian Vedic civilization, is still existing on the authority of
these acharyas. And it is recommended in the Bhagavad-gt:
cryopsanam. If you want to learn factually things, then you should
approach the acharya.
One who has accepted acharya, he knows things as they are,
cryavn puruo veda. So we are receiving knowledge through the
acharyas. The same thing, we are preaching. That is Ka consciousness
movement. It is nothing new. It is coming down from the original
speaker, Ka, by disciplic succession.
So we are reading this Bhagavad-gt. Not that I have manufactured
some book and I am preaching. No. I am preaching Bhagavad-gt, the
same Bhagavad-gt as it was first spoken forty millions of years ago to
the sun-god, and again it was repeated five thousand years ago to
Arjuna. The same thing is coming down by disciplic succession, and the
same thing is presented before you. There is no change. So the authority
says, dehino smin yath dehe kaumra yauvana jar tath dehntara-
prptir dhras tatra na muhyati. So we request people, that you simply
accept this authoritative knowledge and try to assimilate it by your
intelligence. It is not that you stop your argument and intelligence and
blindly accept something. No. We are human beings, we have got

734
intelligence. We are not animals that we shall be forced to accept
something. No.
At this point Prabhupda introduces the principle of spiritual master.
If you want to know things that are beyond your conception, beyond
your sense perception, then you must approach a bona fide spiritual
master. What is the symptom of bona fide spiritual master? Everyone
wants to become spiritual master. So that is also statedone who has
taken complete bath in the ocean of the Vedic literature, bde pare ca
nita. Just like if you take bath, you become refreshed. Without
being refreshed, one cannot understand this sublime subject matter.
And the guru, or the spiritual master, should be refreshed by taking bath
in the ocean of Vedic knowledge. And what is the result? After such
cleanliness, he has taken shelter of the Supreme Absolute Truth,
without any material desires. He has no more material desires; he is
simply interested in Ka, or the Absolute Truth. These are the
symptoms of guru, or spiritual master.
And if someone wants to understand the Absolute truth by his own
power? Prabhupda quickly supplies the answer.
This argument has no value. Because if I am imperfect, what is the
meaning of my argument? Whatever I shall argue, that is also imperfect.
So what is the use of wasting time by imperfect argument? This is not
the process. The process is that we must approach a perfect person and
take his instruction as it is. Then our knowledge is perfectwithout any
argument. We accept Vedic knowledge like that.
Prabhupda makes another point. Because the soul cannot be seen
with our blunt sense of vision does not mean there is no soul. But when
the soul leaves the body, then we say that the body is dead. That is the
difference between a dead body and a living body.
So here, the perfect knowledge is spoken by Ka: dehino smin
yath dehe kaumra yauvana jar tath dehntara-prptir dhras tatra
na muhyati. Dehinah, of the living soul, the body is changing. Similarly,
after so-called deathbecause there is no deathafter stoppage of the
function of this gross body, the soul is transferred to another gross body.
This statement we get from Bhagavad-gt. And if we accept this

735
statement, then our spiritual life immediately begins. Without this
understanding, there is no question of spiritual understanding.
Prabhupda points out that it is not a question of belief. Vedic
knowledge is fact. And how is the soul transmigrating? Sometimes to
higher species of life, and sometimes to lower species of life. That
depends upon our actions in this life.
There is no guarantee. That will depend on my work. That is
practical. In this life also, if you become educated, then your future is
very nice. If you are not educated, then your future is not so bright.
Similarly, in this human form of life, we can make a solution of this
repeated birth and death. And that is the only business of the human
form of life, how to get out of these material conditions of life: birth,
death, old age, and disease. We can make a solution, and that solution is
Ka consciousness
So to become Ka conscious, we require to understand three
things only: bhoktra yaja-tapas sarva-loka-mahevaram suhda
sarva-bhtn jtv m ntim cchati. Every one of us is trying to
be happy, satisfied. That is the struggle for existence. But if we
understand these three principlesthat God is the supreme father, God
is the supreme proprietor, God is the supreme friendthese three
things, if you understand, then you become peaceful immediately. You
are seeking friends to get help, so many. But if we simply accept God,
Ka, as our friend, supreme friend, our friendship problem is solved.
Similarly, if we accept God as the supreme proprietor, then our
other problem is solved, because we are falsely claiming proprietorship of
things which belong to God, by falsely claiming that This land of
America, belongs to the Americans; the land of Africa belongs to the
Africans. No. Every land belongs to God. We are different sons of God
in different dresses. We have got the right to enjoy the property of the
father, God, but without infringing others right
Similarly, if we become God conscious, Ka conscious, then all the
problems of the worldsociology, religion, economic development,
politicseverything will be solved. Thats a fact. Therefore we are
trying to spread this Ka consciousness movement for the total benefit

736
of the human society. We request the intelligent persons, especially the
student community, to join this movement, to try to understand
scientifically what is this movement. We have got many books, at least
two dozen books. So you can read them. You can try to understand this
movement, and join with us. Thank you very much. Hare Ka.
After the talk, there is polite applause from the audience. Viujana
helps Prabhupda off the stage and escorts him to a seat by the center
aisle near the front. rla Prabhupda, theres a seat for you here, you
can watch.
After Prabhupda takes his seat in the audience, the band begins
playing the Overture. The Overture is meant to get the audience in the
mood and to introduce them to the melodies that they will hear later on,
as developed songs. The curtain is still closed, and the audience can only
see the band playing in the orchestra pit. The highlight of the Overture
is a double drum solo, featuring Bahusira and Atendriya.
All the while Bob and his r Vishnu Light Show display pulsating
images on the screen with varying shades of infinite color combinations,
splashing and dancing in time to the music, giving a complete
psychedelic experience. Bob also has a couple of slide projectors that
blend images of Kas various pastimes, adding a spiritual dimension to
the visual spectacle. Pictures of Govinda, the cowherd boy, are projected
onto the screen, as the band begins singing Hare Ka.
The curtain rises to reveal a backdrop of a New York City street, with
the Manhattan skyline looming across the whole panorama of the scene.
A sakrtana party, frozen in time, stands at stage left on the streets of
Manhattan. Viujana Swami enters from the right, and comes to center
stage, dressed as himself in sannys robes and holding his daa.
Actually, were not musicians, nor are we actors. This is really us.
Were devotees of Ka, and you should consider that were your well-
wishers. And the reason why youre so dear to us, all of younevermind
black, white, Christian, Jew, young or old, man or woman, or pretty or
uglythe reason you are all dear to us is because you are all dear to our
master. Jagat-guru means the master of everyonenot a sectarian teacher,
somebody who teaches a message just for a certain class of people, but

737
someone who is teaching love. Love is the religion that can never be changed.
Christian or Hindu or Jew, that can be changed. But love and devotion, that
religion, service to the Supreme, that can never be changed. You are the
bride and He is your King. Ka, the Supreme, in ever-blissful youth,
always playing upon His flute. Hes not an old man with a beard; Hes an
ever blissful Fountain of Youth, that everyone has been searching for.
Ka!
Mahprabhus flute, full of reverb, sounds the three notes of the
movie 2001. (Thus Sprach Zarathustra by Richard Strauss) The
devotees in the sakrtana party begin to stir behind Viujana, floating
out in slow-motion, dressed in their dhotis and saris. They all have
lotus-eyes make-up, except Viujana Mahrja, who now changes
from the MC to the leader of the sakrtana party. Two devotees play
mrdangas choreographed in slow-motion, but they arent actually
playing them. The flute begins evolving its own melodic line as the notes
go higher and higher, reaching a peak. Then the melody slowly comes
back down, to rest on one long note, as a guitar begins playing slow
arpeggios against a dreamy modal chord progression. As the sakrtana
party moves in slow-motion to center stage, Viujana begins praying in
his most fervent singing voice:
Hey Ka, let us love you. Hey Ka, let us serve you. Hey Ka, let
us feel you...
Dry-ice, wafting up from the stage, creates a smoky atmosphere. Red
spotlights shine over the entire stage giving it a psychedelic look. As the
music builds in intensity, everyone in the kirtan party moves in slow-
motion, swaying slowly from side to side with their arms upraised.
Viujana Swami is in front, leading the party, swaying side to side, with
a BTG in one hand and his daa in the other. The music is heavy, and
the whole scene is surrealistic.
The flute interjects some haunting melodic notes and is shortly
joined by a second electric guitar, playing a line that gradually becomes
more complex and intricate, weaving quickly through the slow modal
arpeggios of the first guitar in a contrapuntal second theme, creating a
deeper mood, heavier and heavier. Deep booming bass notes resonate
throughout the concert hall, as drums begin to pound out a slow,

738
crashing beat, that increases in power, with punctuated drum rolls and
screaming guitar riffs.
From the opposite corner of the stage, Ajadressed as the hippie
Ringerstarts walking out, accompanied by two friends. Ringer has
long hair, jeans, a multi-colored madras top, and beads hanging from his
neck. The kirtan party is now stationary, swaying back and forth at
center stage. Ringer and his friends are going to pass the chanting party.
Everything on stage is done in slow-motion, with dry-ice smoke wafting
everywhere.
As Ringer and his friends pass the kirtan party, Viujana Swami
steps out and hands Ringer a BTG. Ringer looks at the cover of the
magazine, as the music softens and evolves back to its original form of
long legato flute notes and single plucked guitar arpeggios. The song
New York City Sages begins, sung by Mangalananda. The audience is
getting a slow-motion vision of what the band is singing:
The New York City sages
with their cymbals and their beads,
pointing to the pages
of a monthly magazine.
And theyre hoping that youll listen,
for by hearing, you can see
what youre really meant for
to love eternally. Yeah, yeah, to love eternally.
A screaming psychedelic guitar takes off over crashing cymbals and
power chords. The band has built up the intensity again, with a
powerful, slow-moving, heavy rock beat simulating a gigantic tidal wave
of sound. Ringer leafs through the pages of the BTG, becoming more
and more absorbed.
And they come in to your city,
and it isnt for their health.
They have no need to exploit you
or to steal all of your wealth.

739
They are usually in the forest
where the gentle breezes blow,
but they step into the snake pit
so that all of you might know.
Yeah, yeah, what youre really meant for
Yeah, yeah, to love eternally.
Ringer folds the BTG lengthwise, puts it in his back pocket, and
slowly exits stage left. The song ends with heavy power chords ringing
on and on, as the organ [Santosh] interjects a new theme in a different
key, by introducing cascading chords in a descending progression,
modulating through different keys and coming to rest on the dominant
fifth. Then Santosh breaks into a Calliope, carnival sound, which ends
in a military drum roll, taking the music into a marching band take-off.
This also quickly transforms into a baroque Bach fugue that segues to
acoustic guitar chords over a flute in a folk-rock style. The musical
interlude is a set transition. Devotees get into their Vndvana costumes
backstage, as the Vndvana scene is set up.
The curtain is still closed as the band breaks into a song with
Viujana Swami singing the lead. Devotees sing the refrain in a choral
style, like a choir of angels with five- and six-part harmonies. Bob has his
slide show going, and the audience sees pictures of Ka in His various
pastimes, choreographed to the song:
Ka, the Supreme Personality of Godhead,
the source of all that be,
the embodiment of bliss,
destination of the pure devotees.
Hes the all pervading truth,
the eternally existing youth,
and He comes to take you home.
Yes, He comes to take you home.
And of the splendid He is splendor.
He is victory and adventure.

740
Hes the good qualities in all righteous men,
and of creation, Hes the beginning, middle, and end.
Then Viujana cries out, Ka! and Santosh begins a pretty piano
obligato in the Mozart sonata style, which segues back to heavy bass,
drums, and double guitar harmony lines, la Allman Brothers, to set up
the next verse:
Ka, the Supreme Personality of Godhead.
Of the senses, Hes the mind.
Among men He is the Monarch,
and of subduers, He is time.
He is the master of all mystics.
He controls the nihilistic,
and Hes come and taken birth
as He comes to save the earth
With the sound of His holy name.
The Lord and His name are the same.
Thats the nature of the Absolute,
and Hes come to give His Truth
As He plays upon His flute
Viujana speaks: The all attractive one!
Mangalananda sings: Ka the Supreme
Chorus answers: Personality of Godhead...
Cymbals roll, and a minor 9
th
chord lingers on.
Viujana (to the audience): But Ka is never alone. Youll never
see that Ka is by Himself. Because Ka has the tendency to enjoy,
therefore Hes expanded into myriad living beings, just like you and I. Just
as a father extends himself by his sons in order to enjoy his family life, so the
Supreme Living Father, Ka, has expanded, by His own personal energies,
unlimited numbers of living beings. Theyre all meant to associate with him
in love and bliss.
Now we may wonder, what type of land, or world, Ka lives in. And
even though Ka was only recently on this planet, 5,000 years ago, and

741
even 500 years ago, those places wherever Ka appears, even in this
theater, are as good as that magnificent world youve been seeing in some of
the slides. That magnificent world is called Vndvana, or Vaikuha, and
it is a place where there is no anxiety, where no one is troubled by birth or
death, or old age or disease; where all the relationships between mother and
son, friend and friend, lover and lover, last forever. This is Vndvana,
where all desires can be fulfilled. All your desires can be fulfilled!
The curtain rises to reveal the spiritual land of Vndvana with trees,
flowers, and hills. A few gops are churning butter beside a little
thatched barn. Two devotees in a cow costume walk around the stage,
herded by several cowherd boys. Rdh-Dmodara are set back at center
stage on a special tall platform so They can be seen over peoples heads.
A pjr serves Them with a peacock fan to keep Them comfortable.
Viujana: Here they come now, the residents of Vndvana. Just see,
the cowherd boys and the cowherd girls. Listen to them singing, in the
ancient Sanskrit language, the spiritual language of love...
Viujana begins singing Jaya Rdh Madhava in a joyful upbeat
mood, with the residents of Vndvana responding. Mangalananda takes
over the lead halfway, Yaodnandana brajajana-ranjana... Then again
Viujana Swami assumes the lead, Jaya Rdh Madhava... The song
ends with acoustic guitar chords and Viujana exclaiming: Ka!
Ringer wanders on set looking around at the unfamiliar scene, acting
bewildered. Since he took the BTG and read it, Ringer now gets the
special mercy of glimpsing Vndvana. Everyone exits the scene, with
only Viujana Swami and Ringer remaining on stage.
Viujana: Just see whos wandered in, looking for something else...
Hare Ka! Welcome. Wait a minute, wait a minute....Wait a minute!
Dont be afraid. I just got through telling all these nice people were your
well-wisherseven, if by accident, youve wandered into the most
wonderful place where all your desires can be fulfilled. Vndvana!
Ringer: All my desires fulfilled? Ive heard that one before. Look, Ive
been all around this world, man, and nobody satisfies nobodys desires.
Viujana: But youve come from out there. Youve come from the
world of the cheaters and the cheatedwhere everyones so-called

742
satisfaction of others is only for their personal gratification.
Ringer: So what do you say thats so different?
Viujana: Were not saying that we can satisfy your desires; were
saying that Ka, the one who has been with you, within your heart birth
after birth, can satisfy all your desires.
Ringer: Ka? I never heard of the dude.
Viujana: Ka is not a dude. Hes the Supreme Personality of
Godhead. Do you know it?
Ringer: Ringer doesnt understand that one at all.
Viujana: What does a person like you understand?
Ringer: What do I understand? Well, many things. But most of all,
Ringer understands that wherever Ringers at, thats where its at!
Viujana: Thats my.
The band begins the opening bars of Ringers Theme. Ringer begins
singing his song, first with no words, just scat singing, simple mono-
syllabic sounds, like jazz singers often do. Viujana Swami and Ringer
were introduced together in the first scene, when Ringer received a
BTG. Now Viujana Swami is preaching to him. What is being
established here is the spiritual authority in the playthe preacher.
Viujana Swami has established his character and his personality. He
has related to the audience and told them, in a sense, who he is.
Now, the character of Ringer is introduced to the audience. Ringer
has a song, which portrays him as someone who thinks that hes very
together, very self-assured, and very happy. His LSD visions are fine for
him, and hes not suffering. But its a pretense. Actually, he is suffering
as much as any living entity in the material world.
To further introduce Ringer to the audience, Aja leaves the stage and
goes down into the audience, holding a microphone. He sings his song
not to Viujana Swami but to the audience. He gets right down with
the audience and starts playing with them. He relates to them and gets
them involved. Ringer is the eagle. Hes the waves. Hes cool, a natural
man.

743
The eagle flies across the skies,
And great waves rise with raging tides,
So I hope you all will understand
What I have come to be,
And when you do, you will know its true,
That Ringer is a natural man.
Its got to be me...
While Ringer sings his song, a party scene is being set up backstage.
The curtain now rises to the scene of a degraded pot party in one corner
of the stage. Devotees are dressed as hippies, smoking marijuana and
carousing in general. As Ringer sings to the audience, the hippies
assemble, in singles and couples, and the party begins. The other side of
the stage is still dark. By the time Ringer finishes his song, he has
climbed back on stage. The song ends with repeated punctuated scats
and stops dead, right on the one beat. Ringer is distant from the others
at the party. Alone, he takes the BTG out of his back pocket and looks
at it.
At the scene of the party, two of Ringers friends notice his absence:
Friend One: Wow. Im really getting off on this red, you know?
Friend Two: Me too, Dickey, me too.
Friend One: Hey, wheres Ringer? He should have been here hours ago.
Friend Two: I dont know, Dickey, I dont know.
Together: Hey Ringer. Ringer. Where are you?
(They break into laughter)
Viujana Swami walks slowly on stage, and speaks to the audience:
Ringers mine. By so much bad association, he cant keep his
consciousness fixed on Kanot even a moment. Whenever he learns
just a little bit about himself, immediately his mind and senses overcome
him, and he is dragged down to the bodily platform of false ego, thinking
himself the center of the universe, thinking himself the one who can satisfy
his own desires. But actually hes dependent upon so many things: drugs,
fancy clothes, how he is impressing girls with his hair and hat. Ringer is so
free, but so bound up. Lets see if we can wake him.

744
When Ringer was in Vndvana, he received a glimpse of spiritual
reality, then he walked away and sang his song. Now he sits alone, not
part of the party.
Viujana: Hare Ka Hare Ka!
(As Viujana approaches, Ringer lurches back as if out of fear)
Viujana: Whats wrong? Whats the matter?
Ringer: I feel uncomfortable around you. Look, Ive got to be with my
friends. Theyre waiting for me.
(He begins to walk away)
Viujana: Wait a minute.
Ringer: What do you want with me? Why are you in my life?
Viujana: Wait a minute. Wait a minute. Tonight, when you crossed
through that door, you crossed through the door of separation, which usually
hides your eyes to this transcendental land, where all walking is dancing,
where all speech is song. You walked into an atmosphere that was
surcharged with love, Ringer. And even though you certainly cant stay here
like that, with that consciousness, while you are here, why dont you get a
little taste of Vndvana?
Ringer: (trying to talk himself out of this) Look...
Viujana: Look. Just look whats going on in this land.
The spotlights illumine the Vndvana scene, on the opposite side of
the stage. Ringer has a choice. Viujana Swami coaxes Ringer to take a
tour around Vndvana, as the lights fade on the party scene.
Ringer: (pointing to a cowherd boy) Whats he doing?
Viujana: This boy is stringing a garland for Ka. He takes flowers
and leaves and he strings them, singing Kas name.
Ringer: How about them? What are they doing?
Viujana: These girls are cooking simple grains and fruits, vegetables
and milk products. Theyre making something called prasdamspiritual
food, offered to Ka. Right there. You see? (Viujana sweeps his hand
towards the Divine forms of Rdh-Dmodara)
Ringer: And that is... who?

745
Viujana: That is Ka. Ka and Rdhr. They are the Divine
Couple. Just like beyond that door, everything is in couples. Human beings
are always in couples, male and female. The dogs and cats are always in
couples. Why? Because the source of all these perverted couples who die
today or tomorrow, is Rdh and Ka, the Divine Couple, the center of
Vndvana. Isnt it exciting? They dont get old. They dont get diseased.
They dont die. They stay blissful, forever.
Ringer: What is the name of this place?
Boys and girls: Vndvana.
Viujana: Vndvana. Very good. Come in and look.

The piano creates cascading triplets down an octave, where drums,
bass and guitar pick up a groove. Viujana sings the song Vndvana:
Glad youve come our way,
into Vndvana, this land Vndvana.
Sadness cant remain
here in Vndvana, this land Vndvana,
Where all the trees, the birds and the flowers
Call on Kas name
And every pleasant breeze and aroma
speak of Kas fame.
And by your service Hell enter your heart
and fill your days eternally
with wonderful transcendent delight.
Come along and dance, give service all you can.
Come along and see, Hell take your heart in the end.
Viujana: Vndvana, where all the walking is dancing, and all the
speech is song.
A thousand glimmering suns
will put a spell on, a gem-like spell on
This timeless land of love

746
the entire world, a lotus whorl.
Desire trees so anxious to please you
bring forth every bloom,
So every one can offer to Ka
such a nice perfume.
Viujana: Come, get your love for Ka. Just see, how happy they are
dancing for Ka, giving their love to Ka. This is where your desires will
be fulfilled.
Ringer is visiting a temple. Of course, the song is about Vndvana,
showing someone making a flower garland, someone cooking for Ka,
etc. The idea is that Prabhupda said the temple is as good as
Vndvana. Ringers visiting Vndvana is an extension of the idea of
visiting a temple. This is what the show is abouthow someone comes
to Ka consciousness. But instead of coming to the temple, Ringer is
coming to Vndvana. It is more interesting theater to go to an
enchanted land.
While singing this song, Viujana is dancing around with his daa,
and all the cowherd boys dance with him.
Vndvana, land of peace,
its all for giving, the art of living
in perfect harmony.
We work together, Kas the center,
And all our days well dance and be serving
butter for the feast,
and even the cows will gleefully yield
their milk abundantly.
Come along and dance, give service all you canCome along and see,
Hell take your heart in the end.
After the song ends, the rhythm changes with guitar chord flurries.
Ringer wants to leave.
Viujana: Wait a minute. I know you must go. I know you cant stay.
But before your mind drags you away again, why dont you let me teach you

747
this one thing. Sit down. Please sit down.
Ringer: What is it? My friends
Viujana: I know, your friends are calling you back to the world of the
cheater and the cheated. But before you go, I want to teach youif you ever
want to came back to this wonderful land of Vndvanahow you can get
here. This is called meditation, Ringeryoga. Yoga means union with the
Supreme. In meditation you should concentrate all your energies, all your
thoughts, all your activities, on the central pointKa. Watch.
Youve got this human body. Just see. You can inquire what I am, what
is God, why am I suffering? You dont see the animals walking in here
inquiring. Thats what makes you different. You have intelligence to reach
beyond the limitations of your senses and mind. You can inquire. Therefore
your body is a very good ship, and all you need is a very good captain, a
spiritual master. Hell give you a wave of sound. A wave of sound that will
purify your mind, and take you back to the wonderful land of Vndvana. If
ever you want to come back, you can use this sound.
Certainly, Vndvana is enchanting. And theres a secret mantra.
Whenever you want to come back, just say the mantra. Its all true, if we
can only appreciate it. Viujana is so exuberant that he is not acting.
Rather, he is experiencing the blissful enthusiasm of Vndvana, and
communicating this feeling from the stage. When he preaches to Ringer,
its the same preaching he does wherever he is.
As Viujana finishes his talk, a guitar starts a rhythmic, pulsating
beat, la the music of U2. With just the one rhythm guitar
accompaniment, he begins singing:
Youve got a good ship,
Youve got a good captain,
Youve got a wave of sound,
Now youre homeward bound.
Gradually, one by one, the other instruments make their
introduction, until finally the whole band is soaring on this pulsating
rhythmic groove.
Viujana:Everyone sing

748
Youve got a good ship,
Youve got a good captain,
Youve got a wave of sound,
Now youre homeward bound.
Viujana gets the whole audience to sing along with this song. The
audience sings this refrain four times. The idea is to warm them up, so
they will already be in a singing mood. Next, Viujana Swami is going
to teach Ringer the Hare Ka mah-mantra. By teaching Ringer, he
also teaches the audience. Now, above the rhythmic pulse of the band,
Viujana speaks to the audience:
Give all your energy. Everyone stand up. Everyone. Give all your
energy. Just stand up. Raise your arms in the air, like this. Were free. Raise
your arms. Thats it. Everyone. Move with us. Now watch. Look up there.
The mah-mantra is flashed on the screen as part of the light show.
Mahrja shows Ringer the mantra up on the screen. As Viujana
chants each word of the mantra, Ringer responds, and so does the entire
audience.
Just repeat after me. Hare, Ka, Hare, Ka, Ka, Ka, Hare,
Hare / Hare, Rama, Hare, Rama, Rama, Rama, Hare, Hare. Everyone!
Viujana now gets a kirtan going, after having taught the audience
the mantra, word for word. A tremendous kirtan ensues. Quickly, Ringer
is overflowing with devotional feelings.
Suddenly, a beautiful girl comes on stage and beckons Ringer away
from the chanting. It is Maya, played by Bhaktin Heidi. Ringers
attention is diverted. His mind begins to drag him toward Maya, who
beckons, and he slowly backs away from the kirtan, towards Maya. The
band is roaring away, with the lead guitar flying all over the place,
generating tremendous excitement.
Viujana: Chant Hare Ka.... Ringer...., chant Hare Ka....
Ringer.... Thats Maya.... Thats Maya.... Ringer....
Ringer exits with Maya, and the music stops. The spotlights go out on
the Vndvana scene, and the footlights illuminate the hippie party
scene, going in full swing. New hippies arrive.

749
Hippies: Look guys, its a party.
The hippies begin singing the Nonsense Song, to show how people
just talk nonsense at a party. ravaya, who has a powerful voice, sings
the female lead. The scene turns into a wild bacchanalian party mood.
Hippies: Were on our way,
on our way somewhere,
I dont know where or why or who,
but it isnt part of me or you.
I never follow through.....doo, doo, doo,
it isnt part of me,
it isnt part of you.
I never follow through..., except with you.
The music is based on the constant repetition of a heavy bass riff. On
top of that is a wailing wah-wah guitar, just meandering here and there,
increasing the feeling of jibber-jabber nonsense conversation that
accompanies the party scene. When the guitar stops, the drums go into a
military tempo, against a background of a new repeating bass riff, which
is gradually picked up by the guitar as well. Finally the whole band, in
increasing volume, repeats this riff to a climactic close.
In the middle of this party scene, where everybody is speaking drug-
induced philosophy, Prabhupda leans over and asks Rupanuga
Mahrja, These are our men?
Yes, rla Prabhupda. Theyre only acting.
rutakrti: I saw the show with Prabhupda. I remember a lot of
devotees were shocked. This wasnt the same show that I had been a
part of. It was very different, and everyone was wondering about
Prabhupdas reaction. But he was smiling and clapping along with
the kirtan.
Nanda Kumar: I was sitting one row in front of Prabhupda, over to
the side, and I wondered, what does Prabhupda think of this heavy
music? I turned around, and Prabhupda was sitting there with a big
smile on his face, tapping his knee, keeping time. So he really

750
appreciated it. He saw that through the music, the preaching was
going on.
hkur Haridsa: Prabhupda liked that show. I remember turning
around to see rla Prabhupda, and he had a big smile, as big as the
sun.
ravaya dev ds: rla Prabhupda was sitting in the audience. I
kept trying to peek over and see him. It was very exciting. I couldnt
see him sitting there, but just knowing that he was out there was
tremendous. We did that performance for him. We didnt have
material bodies when we did that; it was spirit.
During the pot party, Ringer is off to the side reading the BTG.
These are his friends, but he is no longer interested in their party
lifestyle. While he reads the BTG, all the party people come and
surround him, pointing at him. Three characters emerge from the party
scene. They represent three aspects of the youth culture of the time;
drugs, mental speculation, and cynicism. Little dialogues bring out the
shortcomings of each attitude. These three characters approach Ringer,
one at a time, as he reads, and begin to speak. They are not the party
people any more, they are more like his mind, and they begin preaching
to him.
Ringer, are your eyes seeing, or are you seeing through your eyes?
Are your ears hearing, or are you hearing through your ears?
What is that body, Ringer? And what are you? Who are you, Ringer?
This scene is fully coordinated with the slide show. Eventually they
take Ringer back to the womb, and a fetus in the womb is shown on the
screen. At this point the band introduces the song Youre Not That
Body.
You know youre not that body,
were all pure spirit soul.
The bodys just a lump of flesh
destined to grow old, destined to grow old.

751
You know youre not that body,
were all pure spirit soul.
The bodys just a changing thing,
destined to grow old, destined to grow old.
For the soul, there is never birth nor death,
nor having once been, does he ever cease to be.
Hes unborn, hes eternal.
Hes unborn, hes undying,
Hes not slain, when the body is slain.
You know youre not that body,
were all pure spirit soul.
The bodys just a lump of flesh,
destined to grow old, destined to grow old.
All the hippies get involved, and the song turns into a dance number.
ravaya, Varanasi, and Bhaktin Heidi do a takeoff on the Supremes.
You know youre not that body, were all pure spirit soul. The bodys
just a lump of flesh, destined to grow old The girls do an amazing
Supremes (The top female singing group of the era). impersonation,
with ravaya as the lead singer. At the end of the number, everyone
follows Ringer, who runs away from them. They chase him to a staircase.
He goes up the stairway alone, enters his room, and speaks the following
soliloquy to himself:
Ringer: Whats happening to me? So many times I feel I know the way
the world should be. People should be loving and giving. And there should be
just peace and harmony, so there could be some happiness. Weve all heard
these nice slogans before. I used to repeat them everywhere I went. And I
thought that our electric-acid, rock culture was the sign of a new godly breed
of men, to free the world from its inevitable imperfections.
But LSD didnt give us anything but a few flickering moments of drug
highs and imagined insights. We all came down and found out that the
world hadnt budged, and neither did we. Our generation is no different
than the last. Our toys are different, thats all. Thats all! Just the toys are
different.

752
A slow guitar arpeggio begins over haunting minor modal chords,
introducing the next song. Ringer is very confused now, and this slow
song is his lamentation.
Weary, weary, slowly crying for love,
I live my life, but what else can I do.
Here and there I wander without change
The song is Ringers realization that he is suffering. This is the
metamorphosiswhere he changes. At the end of Ringers lamentation,
Santosh, on electric piano, plays a dreamy piece, easily identifiable as a
dream sequence. After the lamentation song, Ringer falls asleep in his
room and has a dream. The stage is flooded with red light, ready for the
dream sequence.
Starting very high on the piano, eerie notes slowly glide down the
keyboard, lower and lower, creating an unearthly, supernatural mood, as
the audience is taken into a different dimension. Soon the guitar
enhances the mood with mysterious sounding chords. All of a sudden,
the humming sound of a thousand bumblebees is heard. The sound is
actually the voices of the ladies chanting japa in a deep reverb. The
dream sequence begins with Mangalananda singing:
There is a distant place called Svetadvip,
Where lying down in silent cosmic sleep
Upon a milky ocean white
Within a castle on an island bright
The Universal Lord sweet smiling dreams,
And from His moon-like face soft lucent beams
Shine forth, revealing gold and silver halls,
Green emerald rubies carved in ivory walls.
And endless rows of pillars formed of pearls
Are swept by towering ocean waves that curl
And toss their foamy nectar all through space.
Gold earrings decorate His smiling face.

753
A flower garland rests upon His chest.
In silken yellow garments He is dressed.
With blackish hair that curls about His ears,
His lotus petal eyes remove all fears.
Hes lying in the spiritual sky,
Hes lying in the spiritual sky,
And you could never get that high,
You could never get that high
On your own, if you tried.
Complexion blackish like a thunder cloud,
His form of bliss, eternally endowed,
Hes lying on a soft white serpent bed.
With blazing tongues and fearsome eyes of red,
This thousand headed snake with bluish scales
Is coiling far beyond this world of veils.
And lying there Narayana casts His glance
Across the endless miles of ignorance.
He enters in the hearts of all that be.
Each golden sunbeam shows his majesty.
His Holy Name is filled with nectar sweet,
And purest love flows from His lotus feet
This song segues into O Govinda, describing the personal beauty of
Ka.
Lord, the suns effulgence hides Your face.
Your blissful form lies far beyond my eyes.
Now Your wonders call my hearts embrace
As dawn displays Your beauty in the skies.
The rainbow shows the colors of Your dress.
The movements of the moon reflect Your mind.

754
Your smiling is the cause of happiness,
and love exists because You are so kind.
O Govinda, within my heart,
celestial herdsman, lotus-eyed one,
Your precious gift of love impart.
You who stand behind the sun.
O Lord, Youre the one.
Youre the one in my heart.
Rolling rivers flow forth from Your veins,
the clouds that fill the sky come from Your hair,
the seeds of life are watered by Your rains,
and from Your breathing blows the mighty air.
My Lord, You are the source of all I see.
Your movements are the passing days of time.
You are the resting place of all that be,
and love exists because You are so kind.
O Govinda, within my heart,
celestial herdsman, lotus-eyed one,
Your precious gift of love impart.
You stand behind the sun.
O Lord, Youre the one.
Youre the one in my heart
Literally, Viujana Swami has taken the character Ringer and
brought him into Vndvana. Basically, he has made him a devotee.
Then Viujana Swami does his song: Please, you dont have to worry,
for your lonely times will soon be gone..., sung to the Hare Ka melody,
which becomes the theme song for the whole show.
At the end of the dream sequence, Ringer wakes up and appears
disturbed. Viujana Swami arrives at Ringers house and calls him
down. Now comes the changing bodies scene, illustrating how we are not
the body but the eternal spirit soul within. The stage becomes totally

755
dark except for a single spotlight on Ringer, who now represents the
soul. Viujana stands with an old trunk full of coats, which represent
the different bodies that the soul inhabits.
As the music begins, Ringer spins around in rapid fashion. Viujana
pulls out one coat and Ringer spins into it and becomes a baby. He
begins speaking as a baby, saying things like, I wanna, I wanna. Then
he spins out of that coat and into another coat that Viujana supplies,
becoming a little boy, who says, See the little ants, stomp em, stomp
em, stomp em. Next, he becomes a young man, who is getting ready for
a date and gets hit by a car. Then there is the business man, and finally
an old man.
The changing bodies scene, coming right after the dream sequence, is
very dramatic because the audience understands, visually, that we are
not the body, as Ringer spins from one coat into another, becoming a
baby, a boy, a young man, etc. Viujana actually spins Ringer around
with his daa, taking Ringer, mystically, through all the stages of his
life, showing him how he is transforming. As Ringer assumes each
character, the band plays, Youre not that Body once again and
Viujana preaches to him.
Viujana: Wheres that baby body now? Wheres the young man body?
Now youre an old man. Now you have to die.
Ringer and Viujana Swami exchange dialogue. At the end of the
scene, Ringer is coming to his senses and actually has a realization:
Ringer: Yes, I want to be a devotee. I want to serve Ka.
Viujana now teaches Ringer how to be a devotee, how to put on
tilak, etc., so dramatically he almost makes a song of it.
Viujana: You go down to the river and bathe in the morning...
This is the sequence where Ringer puts on tilak, and then Viujana
takes him before Rdh-Dmodara. The theme of the show is the lost
soul coming home to Ka, and Rdh-Dmodara are personally
manifest to receive him. A vyssana for rla Prabhupda with his
picture on it, sits beside the Deities. Now a big guru-pj is performed on
stage, complete with the offering of flowers. ravaya sings a beautiful
song, composed especially for Prabhupda.

756
Foolish fallen souls,
now by His Divine Grace
the clouds of darkness are erased.
Patiently, he plants seeds within our hearts...
Dramatically, the curtain slowly lowers for an intermissionto
thunderous applause. During the intermission, devotees serve prasdam
to every person in the audience. Prasdam distribution has always been a
big part of the Road Show from the very beginning. There is no question
of serving prasdam at every event. Thinking that the show is over, rla
Prabhupda and his entourage leave the hall to drive back to the temple.
rutakrti: Prabhupda, myself, and the driver went back early to the
temple, but we couldnt get in. No one was back at the temple, and the
doors were locked. We stood there banging on the door, and we were
all really amused. Eventually someone broke in through one of the
windows, and we got in.
Pusta Ka Swami: Later that night, when Prabhupda was asked
why he had left before the second half, he said, Had I known, I
would have stayed. So he didnt leave out of displeasure. He didnt
say anything negative in the car on the way back to the temple. I had
the sense that it was a wait and see what happens sort of attitude. I
was sitting close to Prabhupda during the show, but I dont think he
knew what to expect. I think he appreciated the endeavor and the
effort put forward to preach to young people. Prabhupda was a
pragmatic individual, and he would be very gracious in trying to
understand what was going on. So many times, he had encouraged us
to be novel in our Ka consciousness and in our approach to
teaching others about Ka. Of course, we young American disciples
were thrilled because we could relate to our culture.
For the second half of the show, skits and sketches depict the story
line. A popular sketch is a mime about love. To an amazing song about
where to repose your loving propensity, a man keeps buying various
paraphernalia from a shopkeeper to give to a beautiful woman to entice
her. At the end of the sequence, the shopkeeper takes the money and

757
dangles it in front of the woman. She goes off with him, instead.
For the finale, the entire cast comes out to the foot of the stage, to
sing, once again, the song, Please, You Dont Have to Worry. This is
the same dream sequence song that Viujana sang earlier to the Hare
Ka melody.
Aja: We all came out together and sang that song to the audience. It
was the finale. At the end of the song, we would all hold hands and
take our bows. Then wed throw out flowers, and the audience would
throw flowers back at us. During that finale at the Syria Mosque,
when the house lights came ondimly, not full blastwe could see
people were crying.
Dasarath: At the end of the program, Viujana was on stage getting
everybody in the audience to chant. He began singing this beautiful
tune, and the band started playing with him. He had his daa in his
hand, and he started waving it around in a circle, like a magic wand.
Then the kirtan started getting heavier and heavier, and a lot of
devotees got up on the stage. Viujana was encouraging the
audience, Cmon get up. Cmon. Cmon. And they started to get up
out of their seats and rush towards the front, where more devotees had
made a big circle holding hands. Everybody was chanting and dancing
in ecstasy. It was really awesome. Viujana had great power to get
people to appreciate the chanting.
Dulal Chandra: I was amazed to see the show in Pittsburgh. This
show was an entirely different flavor than the original. It was heavy
rock of the times, but super good. It drew a different kind of crowd.
Chandrasekhara: At one point in the show, Viujana Mahrja had
a part where he said to me, Come back to Ka. And thats exactly
what happened in my life. He had dragged me out of my crazy
lifestyle. I became so happy to be with Mahrja at that point in my
life. Mahrja really made my life dynamic and exciting, so it was
special for me to have that part in the play.
Later we were told the story how Prabhupda had asked, "These

758
are our men?" and we all got a big kick out of that. Our perspective,
being on the Road Show, was that Prabhupda liked it. He wanted
chanting, book distribution, and prasdam distribution.
Pittsburgh September 9, 1972
Devotees inform His Divine Grace that over nine hundred Bhagavad-
gts were distributed at last nights program. A big thing had happened,
and Prabhupda calls it special mercy. This is Lord Caitanyas special
mercy, this show. The devotees who were selling books outside never
even got to see the performance. Viujanas travelling party is the most
happening program in America, and everyone calls it an eternal festival.
Kuldri: We made money on that show. About 2,500 people showed
up and bought tickets. People were chanting in the audience.
Prabhupda was very encouraged by it. Toaa and I put together the
whole promotion, and we just gloated over our success. This was our
first promotion, and it was successful. We had a great review in the
local newspaper, and that became part of our advertising package.
Both Saturday newspapers feature articles on the devotees.
Prabhupda is enthusiastic to read the interview he did for the
Pittsburgh Post-Gazette. The front page headline catches his attention
first. Israeli Jets Hit Lebanon, Syria.
Hours after vowing vengeance for the Munich massacre of Israeli
sportsmen, Israel struck with bombing attacks yesterday deep inside
Lebanon and Syria. The Lebanese government said at least 15 persons
were killed and 23 wounded in Lebanon.
In juxtaposition to the Olympic athletes massacre is Prabhupdas
interview, done the day before. Seek Spiritual, Says Ka Leader.
(Pittsburgh Post-Gazette, by Vince Gagetta, September 9, 1972) There are
four photos, all head shots. One shows Prabhupda with folded palms
above the caption: See, hear, love God.
A dark, wrinkled man came to Pittsburgh yesterday to preach a
deceptively simple message of love, peace and understanding which,

759
he claims, will solve the complex problems of hate, strife and
ignorance.
The man: His Divine Grace A.C. Bhaktivedanta Swami,
spiritual master of the Ka Consciousness movement, leader of the
mendicant Hare Kasthe yellow-robed and pigtailed young people
often seen chanting, swaying and seeking alms on Downtown street
corners.
He came to the local Ka temple, an old Shadyside mansion
on Ellsworth Avenue, and amid faded trappings of opulence quietly
explained that man must rid himself of things material and come to
understand God before he can find peace and experience true
prosperity.
His Divine Graces message was a simple one: by purifying his
senses through self-denial, study and meditation, man can come to see
God, hear God, love God and understand the quality of God.
THIS ACHIEVED, man can find peace, contentment and
happiness and can come to love all people and all creatures.
Prabhupda, as he is sometimes called by his followers, sat
yesterday behind a low, flower-covered table. On the table was a large
plate containing a sweet dessert of pineapple, nuts and whipped cream
which he spooned onto paper plates for visitors.
To his right was a small table on which were stacked some of
the 20-odd religious books he has translated from Indian dialects into
English. Further right was a small altar. A few of his devoted followers
knelt on the floor before him, listening. Visitors, shoeless in the sects
custom, sat on pillows.
Outside in the halls of the mansion, once the residence of
Edward V. Babcock, a long-ago county commissioner and city mayor,
his devotees chanted: Hare Ka, Hare Ka, Hare Rama, Hare
Rama.
PRABHUPADA SPOKE of the deprivations his followers
must endure in their search for Ka, the Lord. They cannot eat
meat, fish, or eggs. There is no illicit sexin fact married members
may have intercourse only once a month at the optimum time for
conception and only after each partner meditates and chants for
several hours to cleanse the mind.
There are no intoxicating beverages, no tobacco or alcohol.
There is no gambling.
The young people of Western countries find these restrictions
most difficult, he said. So we do not perhaps have a great number of
followers, about a thousand in the United States. But the ones we
have are most serious. And their reward is great.

760
Prabhupda came to this country with a handful of religious
tracts and less than $10 about six years ago. His followers now number
about 3,000 around the world.
That small band is trying to convert the world to Ka.
Materialism and great wealth have not made people happy, they say, to
which Prabhupda adds:
Why are people so unhappy amidst all the money, food and
land your country has? Why do the young so often seek shelter in
drugs? It is because you cannot make a human society happy without
some spiritual commitment, and this commitment is Ka
consciousness.
If you understand this your nation will be first class. You are
materially first class now and if you add spiritual knowledge your
nation will be perfect. Take this movement seriously. It can make you
very happy.
Pleased with the interview, Prabhupda next looks at the Rock Opera
review in The Pittsburgh Press under the headline: Hare Ka Rock
Hard, Soft, And Electric. (Pittsburgh Press, by Richard Stearns,
September 9, 1972)
Lao-tse, the ancient Chinese sage, once explained that when an
insincere man expounds a true doctrine it becomes false, and vice-
versa.
Bearing this in mind, the lay listener can temporarily set aside
his opinion of the Hare Ka philosophy and enjoy the truly well-
crafted sound of the Hare Ka rock band.
Last nights performance, part of the First Transcendental
Exposition at Syria Mosque, was an example of good electric rock,
hard and soft but a painful lesson in the concept of totality.
The exposition also included a ballet, chorus, opera and a story
line about a drug-fashion-cult hippie on the road to Ka
consciousness. Most of this was done without the professional polish
evident in the music and lowered the quality of the show as a total
experience.
The voices of the players, singing of spiritual fulfillment and
detachment from materialism, often drowned out the fine guitar work
of the musicians who showed a rare talent for blending a variety of
electrical sound effects into the rhythm and harmony of the numbers.
With a style reminiscent of the old Fillmore days in San
Francisco, the band wove tapestries of sound across the tempo
spectrum from swaying folk melodies to the faster rhythms.

761
Quality in music, as in any other social commodity, is hard to
find.
It comes from sincerity, belief in the creation of something
beautiful, not because of the fame or money it will bring, but because
the act of creation is an end in itself, perhaps the only end of
biological existence.
Theres a lot of music being played in todays hip culture, and
most of it doesnt have enough quality to make it worth the electricity.
There are a lot of grand gestures, gimmicks and routines, a glittery
surface.
The Hare Ka band has depth and an unselfish purpose, to
give joy. They can build to climaxes, shift emphasis from one
instrument to another and flow through any number of musical
changes with grace. A bit more technical achievement should bring
them the precision they need to become a classic group of performers
in the tradition of the old Jefferson Airplane or Grateful Dead.
The rest of the program, the part I didnt especially care for,
also had depth, but the kind that brings uncertainty and uneasiness to
the mind caught up in worldly pursuits.
The gratification of your senses is not where its at, they told
the audience. Drugs, sex, money, and pleasure will not satisfy the
needs of the spirit. They portrayed death, pain and old age as the
inescapable enemies of those who find fulfillment in material and
sensual gain. In God, they sang, there is a joy beyond time and decay.
Jesus, Lao-tse, and probably a few others whom most of us have
never heard of, have said much the same thing. Jesus was murdered
and Lao-tse wandered into the wilderness disgusted with the spiritual
blindness of his fellow men.
I overheard two women discussing the Hare Ka Movement
on a downtown bus the other day. They thought the young bald-
headed monks must be crazy for abandoning the economic and social
system of America for the odd life-style of a foreign cult.
From their conversation it was apparent that they had never
been close enough to a group of these people to realize that within that
cult they share love and the reverence for a subjective reality more
spiritually rewarding than the possession-speed-efficiency oriented
life-style of Western culture.
Some day psychiatrists may discover that no human is immune
to delusion, no matter how material or spiritual his aspirations may be.
But what you do is what you are.
The Kingdom of God is within you. Hare Ka.

762
EPILOGUE
The devotees of The First Transcendental Exposition lived an
austere life. They worked very hardyet ate and slept very little
simply to present Ka consciousness in every town and village. The
Road Show was actually the first phase of the traveling sakrtana
pastimes of r r Rdh-Dmodara, the Supreme Personality of
Godhead and His eternal pleasure potency. They descended to the Earth
in Their form as Rdh-Dmodara to assist these devotees in fulfilling
Lord Caitanyas prophecy in America.
Some people thought that the Road Show was my, because there
were scenes of hippies acting intoxicated, women with their hair down,
as well as quick changes of costume back stage with no privacy. But this
is all part of the theater and the devotees remained strict in their own
lives, unaffected by the characters they portrayed. When someone plays
the role of Ravana, it is not taken as a fall down. Of course, the
propensity for illicit activity is everywhere in the material world, so one
has to be vigilant about ones own character. But Rdh-Dmodara were
on stage for every performance, and pj was offered to Them as part of
the show whenever it was time for rati. In other words, God presided
over every engagement.
rla Prabhupda was pleased to see devotees trying hard to project
Ka consciousness, and that so many people were attracted. He gave
his blessings to the Rock Opera preaching concept and encouraged other
devotees to participate. He reveals his mind in the following letter,
written ten days after seeing the show:
These kinds of dramas about Ka, Kas pastimes, and also Lord
Caitanyas pastimes, are very much desirable for presenting to the
public widely. So if you can organize your traveling party to present
such dramas all over your country, and other places, that will be very
much appreciated. Perhaps you can work together with Viujana for
presenting our Road Show Opera to the public also. I had the
opportunity to see that opera in Pittsburgh, and it was very well done,
with a lot of drama and dancing as well.
Letter to Nayanabhirama, September 18, 1972

763
The person responsible for making the Rock Opera a success was His
Holiness Viujana Swami. He was a unique personality in the early
days of the Hare Ka movement. The Road Show was a tremendous
enterprise that was undertaken in full faith that Rdh-Dmodara would
reveal how everything should manifest. This was the first party that was
not connected to any temple, and whose actual base was mobile. Since
the party was directly connected with Rdh-Dmodara, it was a
transcendental and exciting adventure, blessed by the presence of the
Supreme Lord and His pure devotee, rla Prabhupda.
Viujana Swami developed an intensely deep affection for Rdh-
Dmodara by constantly serving Them. He was an ideal example of a
modern day sdhu. He displayed real compassion for others and a
genuine non-duplicitous dedication to rla Prabhupda and His
mission.
Suhotra: Viujana Mahrja was the only traveling sannys in
America for quite some time. The Road Show was basically
Viujana Mahrjas brainchild. He brought in the talent and he
made the package. What Viujana Mahrja was doing was a first.
No one had done it before.
No less important a personality in these pioneering days was
Jaynanda Prabhu. He also set a personal example of humility, and
service attitude, that motivated people to become Vaiavas. He spent
most of his devotional life in California, so he was not so well-known,
but his dedication to Lord Jagannath contributed to the celebration of
the Ratha-ytr festival in major cities throughout the world.
Prabhupda said that he was proud to have a disciple like Jaynanda.
His devotional qualities inspired people to accept Lord Jagannath into
their hearts by pulling His chariot to glorify Him, thereby serving His
desire to benedict the conditioned souls.
Viujana Swami and Jaynanda Prabhu were westerners who gave
authenticity to the Ka conscious ideal of personalism just as Allen
Watts and Richard Alpert gave authenticity to the Eastern tradition of
impersonalism. The fascination with Viujana Swami and Jayannada
Prabhu, for the followers of rla Prabhupda, is that they were

764
exhibiting the qualities that we all adored.
Bimala dev ds: They were kind and compassionate, and completely
absorbed in love of God, the service of the devotees, the spreading of
Ka consciousnessand they were one of us. Their lives still
continue to inspire us and to give us hope.
The impression that Viujana and Jaynanda made on people really
set them apart from the other wonderful preachers of the time. Both of
them had deep personal relationships with the Deities they served
Rdh-Dmodara, and Jagannath, Baladeva, and Subhadra,
respectivelywhich contributed to the acceptance of Deity worship in
the West. Because they worked tirelessly and with such enthusiasm for
the Holy Name, they exhibited the transcendental qualities associated
with pure devotees. Prabhupda emphasizes that this is the secret of
spiritual life:
This Ka consciousness is so nice, the more one works and renders
service, the more he becomes enthusiastic. This is the secret of
spiritual life. The test of spiritual life is when one can work all day
long and not be tired. In the material world, we do a little work and
become exhausted. Twenty-four hours we should be engaged in some
service to our capacity. That is real spiritual life.
Letter to Hamsaduta, April 24, 1972
Of course, whether one does this service or that service, whether in
heaven or in hell, devotees always serve Rdh-Ka. Visnujana and
Jaynanda were exemplary devotees, but one does not need to take up
the exact service they performed. There are nine processes of devotional
service, and a devotee can adopt any of these. Visnujana and Jaynanda
would always encourage everyone to serve the Lord according to their
own heartnot that one has to engage exactly as they do. However,
whatever service one does, it must be directed to the Supreme
Personality of Godhead. And for many devotees, as well as non-
devotees, the first Deities they ever saw in those days were Rdh-
Dmodara, who were always traveling and, in this way, widely
proclaiming Deity worship in America.

765
Radhanath: Rdh-Dmodara were so beautiful, that if I had any
love for God, something would have happened. Still, by Their
causeless mercy, They were all-attractive. They were like Viujana
Mahrja. As stra says: it is the Vaiava that reveals the Deity to
our minds and to our hearts. We cannot see Ka directly, but we
see Ka through the via medium of the bhakti of the devotee. When
you saw how Viujana Mahrja was worshipping Rdh-
Dmodara, when you heard how he was praising and glorifying
Rdh-Dmodara, and when you saw his standard of seva for Rdh-
Dmodara, you just became ultimately attracted to Rdh-
Dmodara.
Appendix A
The r Dmodarakam of Satyavrata Muni is very important for
Gauya Vaiavas, and for this reason rla Sanatana Goswami has
written a commentary illuminating these verses for deeper
understanding and appreciation. (Dig-Darsini-TikaBengali
translation by Tridandi Swami Bhakti Prajnana Kesava
Maharaja.
Rendered into English by Dasaratha Suta dasa and Vaiyasaki dasa
Adhikari)
I have added the insights of rla Prabhupda and other
Vaiava acharyas to further enhance our appreciation of the unique
position of Lord Dmodara.
Originally from the Padma Purana, r Dmodarakam is recited
during a conversation between Narada Muni and Saunaka Rishi. A
benediction accompanies these verses. It is said that anyone who recites
or even hears this prayer, especially in the month of Kartik, will attract
the eternal shelter of devotional service at the lotus feet of r
Dmodara. (Hari-bhakti-vilasa 16.1.198)
r Dmodarakam

766
Verse 1
nammvara sac-cid-nanda-rpa
lasat-kualam gokule bhrjamnam
yaod-bhiyolkald-dhvamna
param atyantato drutya gopy
I bow down to the supreme controller, r Dmodara, whose form is the
embodiment of eternity, knowledge, and bliss. His glistening earrings
swing playfully to and fro upon His cheeks. He manifests super-excellent
pastimes in Gokula, stealing fresh butter suspended from the rafters of
the gops storerooms. In fear of Mother Yaod, He jumps down from a
wooden grinding mortar and quickly runs away. She runs swiftly after
Him and finally catches Him from behind.
The specific attributes of the Absolute Truth of the Lord, tattva-
viea, are addressed first. Satyavrata Muni begins with the offering of
obeisances (namm) as an auspicious invocation, magalcaraa. He
invokes the mercy of Lord Dmodara to empower him to offer this
prayer by the word vara, the supreme controller. It also indicates that
the Supreme Lord alone is worthy of the highest praise. It further
implies the specific nature of devotional service, bhakti. The Lord
manifests Himself in a form that embodies eternal existence, knowledge,
and bliss, sac-cid-nanda-rpam. Thus, His supreme sovereignty is
established.
The attribute of His enchanting beauty, rpa viea, is described next.
As He runs from Mother Yaod, His earrings begin to swing back and
forth (lasat-kualam). The earrings naturally sport upon His cheeks as
He plays in the courtyard of Mother Yaod. All the ornaments that
adorn the Lord have become super-excellent by contact with His divine
body, yet these earrings have attained superiority overall by the great
fortune of constantly kissing His divine cheeks while swinging. They are
glistening (lasanti) due to being enriched with the effulgence from the
Lords complexion.
Uddhava describes Kas beauty as so supremely enchanting that
His transcendental body is the ornament of all ornaments. (rmad-
Bhgavatam 3.2.12)

767
Only in Gokula does Ka display His most splendid pastimes that
surpass all other manifestations of His excellence (gokule bhrjamnam).
The word, gokule, indicates the place where cows and cowherds reside.
The attributes of His family, parivra-viea, thus further portray His
unique excellence.
The last two lines of the verse describe the ll-viea, the attributes
of His excellent pastime as the butter thief. In fear of Mother Yaod
(yaod-bhiya) He quickly runs away (dhvamna) from the mortar
(ulkalt). Then, she also runs very swiftly (atyantato drutya).
Ka, at that time, was sitting on an upside-down wooden mortar
for grinding spices and was distributing milk preparations, such as yogurt
and butter, to the monkeys as He liked. Because of having stolen, He was
looking all around with great anxiety, suspecting that He might be
chastised by His mother. Mother Yaod, upon seeing Him, very
cautiously approached Him from behind. When Lord r Ka saw His
mother, stick in hand, He very quickly got down from the top of the
mortar and began to flee as if very much afraid. Although yogis try to
capture Him as Paramatma by meditation, desiring to enter into the
effulgence of the Lord with great austerities and penance, they fail to
reach Him. But Mother Yaod, thinking that same Personality of
Godhead Ka, to be her son, began following Ka to catch Him.
(rmad-Bhgavatam 10.9.8-9)
The word, param, meaning caught from behind, also intimates
the supreme love that r Ka has for Yaod. Therefore, gopy
lovingly denotes Mother Yaod and implies the great fortune of the
cowherd caste that the Supreme Lord prefers to mingle amongst them.
Quoting from the Vaiava-tosani of Sanatana Goswami, rla
Visvanath Cakravart hkur explains that the pastime of baby Kas
breaking the pot of yogurt and being bound by Mother Yaod took
place on the Dipavali Day, or Dipa-malika. In India, this festival is
celebrated in the month of Kartik with fireworks and lights.
Among all the cows of Nanda Mahrja, several of mother Yaods
cows ate only grasses so flavorful that the grasses would automatically
flavor the milk. Mother Yaod wanted to collect the milk from these

768
cows, make it into yogurt, and churn it into butter personally since she
thought that this child Ka was going to the houses of neighborhood
gopas and gops to steal butter because He did not like the milk and
yogurt ordinarily prepared. (rmad-Bhgavatam 10.9.2, Purport)
These eight specific cows were called padmagandha, and their milk
was as fragrant as the lotus flower. Just as swans live only on lotus stalks,
so these cows ate only special grass. Mother Yaod took particular care
of these cows and used their milk to make special sweets for Ka. She
hoped that he would lose interest in the butter and yogurt from the
houses of other gops. In this way she made an attempt to rectify his
stealing habit.
Verse 2
rudanta muhur netra-yugma mjantam
karmbhoja-yugmena staka-netram
muhu vsa-kampa-tri-rekhka-kaha-
sthita-graiva dmodara bhakti-baddham
He cries and rubs His eyes again and again with His two lotus hands.
His eyes are fearful and His breathing quick. As Mother Yaod binds
His belly with ropes, He shivers in fright and the pearl necklace shakes
upon His neck, which is marked with three lines like a conch shell. To
the Supreme Lord, r Dmodara, whose belly is bound by His mothers
pure love, not by rope, I offer my humble obeisances.
The second verse continues describing the ll-viea. He is crying
(rudanta) because He sees the stick in Mother Yaods hand.
Perceiving that she may strike Him, He appears fearful, hoping her
natural empathy may save Him from punishment. Due to fear, tears are
forming in His eyes, so He rubs his eyes with his lotus-like hands in the
normal manner of children to wipe away the tears that are beginning to
flow.
Then (staka-netram) His fearful eyes reveal how much He is
dreading punishment. It also indicates His glancing here and there in
great fear, trying to avoid being punished. The confidential pastime is
revealed in this way. Therefore, due to his continual sobbing He is

769
trembling, (muhu vsa-kampa) and thus, (sthita-graiva) the pearl
necklaces and earrings that adorn Him are also shaking.
The Supreme Personality of Godhead, who is feared by everyone, has
become fearful of Mother Yaod. In this way, Mother Yaod now
becomes greater than God, more powerful than Ka. The Mayavadi
philosophers want to become one with God, but in Vaiava philosophy
the devotee becomes more than Ka, and Ka accepts this. He
elevates His devotee beyond His own position, just as Arjuna became
the hero at Kuruksetra and Ka was simply his chariot driver.
Actually, Ka was the hero, but He gave the credit to His devotee,
because He takes pleasure in seeing His devotee in a greater position
than Himself.
When Mother Yaod was trying to bind the offending child, she
saw that the rope was short by the measurement of two fingers. Thus she
brought another rope to join it. This new rope was also short by two
fingers, and when another rope was joined to it, it was still two fingers
short. As many ropes as she joined, all of them failed; their shortness
could not be overcome. (rmad-Bhgavatam 10.9.15-17)
The reason for the failure of the rope to bind Him is bhakti-baddham.
He can be bound only with devotion. No other power can bind Him.
The significance of the two fingers is also very important. The first
finger represents the devotees sincere endeavor of love and unflinching
determination to attain Ka and thereby please Him. The second
finger represents Kas supreme mercy by which He agrees to be bound
by His devotees pure love.
So He is bound with a rope around the belly (dmodara) and tied to
a wooden grinding mortar. This reveals the Lords excellent quality of
coming under the control of His devotees pure love (bhakti-baddham).
He responds to bhakti in two ways. From Mother Yaods point of view,
He is conquered and bound by her loving parental devotion, vtsalya.
From His own point of view, He willingly allows her to bind Him,
although no rope can ever bind Him.
Because of Mother Yaods hard labor, her whole body became
covered with perspiration, and the flowers and comb were falling from

770
her hair. When child Ka saw His mother thus fatigued, He became
merciful to her and agreed to be bound. O Mahrja Pariksit, this entire
universe, with its great exalted demigods like Lord Shiva, Lord Brahma
and Lord Indra, is under the control of the Supreme Personality of
Godhead. Yet the Supreme Lord has one transcendental attribute: He
comes under the control of His devotees. This was now exhibited by
Ka in this pastime. (rmad-Bhgavatam 10.9.18-19)
Verse 3
itdk-sva-llbhir nanda-kue
sva-ghoa nimajjantam khypayantam
tadyeita-jeu bhaktair jitatva
puna premats ta atvtti vande
O my Lord, by Your own childhood pastimes, You continually immerse
the residents of Gokula in pools of ecstasy. You reveal to those who are
attracted to Your majesty and opulence, that You are only conquered by
the love of Your pure devotees. Again I offer my obeisances with love and
devotion hundreds and hundreds of times.
The attributes of His excellent qualities, gua-viea, are described in
this verse. The first word, it, indicates this Dmodara ll, or all of His
childhood pastimes like the Dmodara ll. Next, sva-llbhi denotes His
own transcendental pastimes by which (sva-ghoa) all the residents of
Gokula become immersed in pools of ecstatic mellows (nanda-kue
nimajjantam). The word sva connotes svasya, His own glory, or svanam,
the glories of the residents of Gokula, which are displayed by these
pastimes (khypayantam). Moreover, sva-ghoa may refer to child
Ka, since He is also a resident of Gokula.
Then a warning to those who cultivate knowledge of His majesty and
opulence (tadyeita-jeu). He only reveals Himself to the pure devotees
(bhaktair jitatva), being conquered by their love. Again, this is
proclaimed for all to know (khypayantam).
To pure devotees throughout the world who could understand His
activities, the Supreme Personality of Godhead, Ka, exhibited how
much He can be subdued by His devotees, His servants. In this way He

771
increased the pleasure of the Vrajavasis by His childhood activities.
(rmad-Bhgavatam 10.11.9)
Only by pure love and devotion (premat) can the Lord be known as
He is. So let us offer obeisances (vande) unto Him (tam) hundreds and
hundreds of times (atvtti). A further meaning can be gained from the
above Bhgavatam verse, that obeisances are offered hundreds of times
to the process of devotional service, bhakti, which subdues the object of
our love, r Ka.
Verse 4
vara deva moka na mokvadhi v
na cnya ve ha vared apha
ida te vapur ntha gopla-bla
sad me manasy virst kim anyai
O Lord Dmodara, although You are able to give all kinds of
benedictions, I do not pray to You for liberation, nor the supreme goal of
eternal life in Vaikuha, nor for any other boon. My only desire, O
Lord, is that Your form as Bala Gopal in Vndvana may constantly
remain in my heart. I have no use for any other boon besides this.
Both verses four and five describe the poets innermost desires,
beginning with, vara, boons. No benedictions of any kind are
requested even here in Vndvana (iha) from He who can bestow any
boon (vared). Satyavrata Muni does not seek liberation (moka na),
nor does he desire the highest conception of liberation (moka-avadhim),
which is eternal life in Vaikuha. Neither is he interested in any other
benediction (na ca anyam), referring to the nine processes of devotional
service, beginning with ravaam krtanam, and the benefits they
bestow. If others desire these, or even if Ka wants to bestow these
upon him, he has no attraction for them.
The three benedictions referred tomoka (liberation),
mokvadhim (eternal life in Vaikuha), and anyam (any other
boon)reflect an ascending order of superiority. Eternal life in
Vaikuha is clearly superior to impersonal liberation. The position of
other boons, such as the nine processes of devotional service, are

772
described in rmad Bhgavatam.
O Lord, we pray that You let us be born in any hellish condition of
life, just as long as our hearts and minds are always engaged in the
service of Your lotus feet, our words are made beautiful [by speaking of
Your activities] just as Tulasi leaves are beautified when offered unto
Your lotus feet, and as long as our ears are always filled with the
chanting of Your transcendental qualities. (rmad-Bhgavatam 3.15.49)
By these words spoken by the four Kumaras, we can understand that
the nine processes of devotion can be perfected even in hell. So in any
condition of life, one can experience the perfection that is available in
the eternal abode, Vaikuha, through bhakti-yoga.
Is there anything that the poet does desire? The answer is iha, (here
in Vndvana), ida te vapur ntha gopla-bla (may Your form as a
cowherd boy, O Lord) sad me manasy virst (always remain
manifest in my mind). Since Ka is also the Supersoul in the heart,
antarym, one may see His divine beauty within as clearly as one sees
externally with the eyes.
Finally all boons of any kind are dismissed as having no value at all
(kim anyai). The reason is that since Ka is the quintessence of all
existence, knowledge, and bliss (sac-cid-nanda-rpam), attaining Him,
therefore, brings all perfection. Conversely, if one does not attain Ka,
then all other benedictions are simply a source of lamentation, since
they are of lesser value. One can be fully satisfied only by beholding
Kas divine form as a young cowherd boy. Therefore, all other
benedictions are useless (kim anyai). This is the mood of Satyavrata
Muni.
Verse 5
ida te mukhmbhojam atyanta-nlair-
vta kuntalai snigdha-raktai ca gopy
muhu cumbita bimba-raktdhara me
manasy virstm ala laka-lbhai
Your supremely enchanting face, encircled by shining locks of dark blue

773
curling hair, resembles the fully blossomed lotus, tinged with a reddish
luster, due to being kissed again and again by Mother Yaod. May this
vision of Your lotus face, with lips as red as bimba fruit, remain forever
in my heart. Millions of other benedictions are of no benefit to me.
The poet demonstrates in this verse that longing for the association
of the Lord in the heart is the best means to achieve Him. The longing
to see the beautiful lotus face of the Lord, which is supremely
enchanting, is stated first (ida te mukhmbhojam). The indescribably
sweet face of r Ka resembles a lotus flower in full bloom. Simply by
seeing His face, which is the treasure house of supreme bliss, all anxiety
and distress disappear. Therefore, may that lotus face (mukhmbhojam)
manifest within the mind even just once (manasy virstm), or again
and again (muhu), or constantly (sad). The concept of sad is carried
over from the previous verse to give its definitive conclusion in this
verse. All three meanings are intended.
That lotus face is always surrounded (vta) by curling hair
(kuntalai) which is a very dark blue color (atyanta-nilair). It is tinged
with a reddish hue (raktai) and is shining (snigdha). The curly locks
encircling Kas face bounce as He moves here and there, just as a
lotus flower is surrounded by hovering honey bees. This is the meaning
suggested by vta. His lotus face is kissed again and again by Mother
Yaod (gopy). The word muhu (again and again), defines the
supremely fortunate gopi (gopy) who repeatedly kisses that divine lotus
face (muhu cumbita).
Furthermore, Kas lotus face is adorned with crimson red lips like
the bimba fruit (bimba-raktdhara). That form is so completely
enchanting and satisfying that millions of other attainments (laka-
lbhai) are simply useless (ala). They have no value. This is the
meaning of the fifth verse.
Verse 6
namo deva dmodarnanta vio
prasda prabho dukha-jlbdhi-magnam
kp-di-vyti-dna batnu-

774
ghea mm ajam edhy aki-dya
O Dmodara! O Lord of divine beauty and unlimited mercy! O all
pervading Visnu! I offer my obeisances unto You. May You be pleased
with me. I am drowning in an ocean of sorrow and feeling almost dead.
Shower Your nectar laden glances upon me, thereby uplifting me and
enthusing me with life. Please accept me, O Lord, and become visible
before my eyes.
Feelings of love arise from the purity and potency of longing, and
then one is only satisfied to behold the beauty of r Ka directly,
skt-darana. The supreme method, para-sdhana, to attain this goal
is chanting the Holy Name, r-nma-sakrtana. Satyavrata Muni
begins this verse chanting the Holy Names. In his ecstasy, feelings of
awe and reverence are abandoned by the elimination of the word
tubhyam (unto You). This creates the mood of being in the personal
presence of the Lord.
The name deva indicates, he divya-rpa, O Lord of divine beauty!
This beauty is the cause for desiring personal darana. The address
dmodara specifically refers to His glorious quality of coming under the
sway of the devotees pure love for Him, bhakta-vatsala, even up to the
point of allowing Himself to be bound. How is one able to see Him unless
qualified by bhakti, pure devotional service? He who is unlimited with no
end (ananta) indicates the Lord who is inconceivable, infallible,
beginningless, and who has unlimited forms for sporting in divine
pastimes. Because He is inconceivable, He can only become visible to
our eyes by His power, not by our own power. Moreover, the name viu
connotes He who is all pervading. Thus there can be no difficulty for
Him to appear before our eyes.
In the last line of the verse, ia refers to the supreme controller who is
completely independent. The poet prays, Please accept this prayer, O
independent Lord, (ghea) for nothing can cause You to act. You may
accept my entreaty or not by Your own sweet will. Still I will continue to
hope.
The word prasda indicates the mercy of prabhu, the supreme master.
The devotee hopes that r Ka is pleased with him and will benedict

775
him with His mercy. Why? Because he is drowning in an ocean of misery
(dukha-jlbdhi-magnam). Specifically, dukha denotes the pain of
repeated birth and death, or the agony of being separated from the
Lords presence. The illusion (jla) of the material world is like the vast,
bottomless ocean (abdhi) in which we are drowning (magnam). This is
the cause of our condition of extreme distress (ati-dna). Another
meaning is, due to being bereft of sdhu-saga, the association of saintly
devotees, we experience distress. Moreover, we are extremely distressed
not being able to see You, my Lord.
The problem is compounded because of being ignorant about what to
do (ajam). Therefore, please bestow Your merciful glance like a shower
of nectar (kp-di-vya), thereby uplifting and enthusing us with life
(anugha). Thereupon, please become visible before our eyes (edhy
aki-dya). This is the significance of the prayer.
Verse 7
kuvertmajau baddha-mrtyaiva yad-vat
tvay mocitau bhakti-bhjau ktau ca
tath prema-bhakti svak me prayaccha
na moke graho me sti dmodareha
O Lord Dmodara, although Mother Yaod bound Your divine form to
a wooden grinding mortar, You mercifully delivered the sons of Kuvera,
Manigriva and Nalakuvara, who were cursed to stand as trees, and You
gave them the gift of devotional service. Please bless me in this same way
with Your most wonderful prema bhakti. I have no eagerness for any
other type of liberation.
This verse reveals deep truths about prema-viea, pure ecstatic love
for Ka. Beginning with kuvertmajau, the two sons of Kuvera are
introduced. They were able to obtain the direct vision of the Lord. But
isnt prema bhakti the only means for seeing the Lord face to face? And
having once seen the Lord, doesnt the agony of separation set in upon
losing that vision? This is the feature of prema bhakti that brings the
Lord under the sway of the pure devotees love.
How did the two reprobates get such mercy? The answer is that by

776
the quality of r Kas love, bhakta-vatsala, the impossible becomes
possible. To honor the word of His pure devotee Narada Muni, who gave
the benediction that they would see the Lord face to face, the Lord
actually delivers these boys. Did they ever do anything to deserve this?
No. It is simply causeless mercy!
Although these two young men are the sons of the very rich Kuvera
and I have nothing to do with them, Devarsi Narada is My very dear and
affectionate devotee, and therefore because he wanted Me to come face
to face with them, I must do so for their deliverance. (rmad-
Bhgavatam 10.10.25)
The purport is that Ka is bound by the love of r Narada. This is
His quality of bhakta-vatsala. Therefore he utilizes the wooden grinding
mortar to pull down the two trees that are actually the two brothers. By
the mercy of the pure devotee, Narada Muni, they received the mercy of
the Lord. Similarly, by the mercy of rla Prabhupda, we can receive
the same benediction.
By baddha-mrtyaiva, we understand that the Lord has agreed to be
bound with rope and tied to the wooden mortar. But even though He is
tied up, He liberates Manigriva and Nalakuvara. The word mocitau
indicates they are liberated from sasra, repeated birth and death, not
only from r Naradas curse. Furthermore, the two boys are given
bhakti-bhjau, the benediction of prema-bhakti. They are now counted
amongst the pure devotees known as bhakti-bhjam, those who can
never give up the shelter of devotional service.
With the statement tath prema-bhakti svak me prayaccha,
Satyavrata Muni requests, Please benedict me also with prema-bhakti in
the same way. The word svak denotes the exclusive shelter of Kas
own lotus feet or His own beautiful form, the exclusive object of
meditation. I have no desire for personal liberation, (na moke graho
me sti dmodareha).
Even though the Lord may offer liberation, moka, the answer is no
(na). Other than this (iha), referring to prema-bhakti, I am not eager
(graha) for anything else. The mood is that if one can obtain prema-
bhakti, then why care for the insignificance of liberation from material

777
life? Another meaning of iha indicates Vndvana, where prema-bhakti
is predominant, and where r Ka is always present.
Verse 8
namas te stu dmne sphurad dpti-dhmne
tvadyodarytha vivasya dhmne
namo rdhikyai tvadya priyyai
namo nanta-llya devya tubhyam
O Lord, I offer respectful obeisances unto Your belly, the abode of the
entire universe, which is bound by Mother Yaod with a brilliantly
effulgent rope. To this rope I offer my humble obeisances. I offer
repeated obeisances to Your dearmost beloved rmati Rdhr, and I
bow before You, who are performing unlimited super-excellent pastimes.
At the conclusion of the prayer, obeisances are offered (namas te) to
the Lords unique binding, His bodily limbs, His associates, and to the
Lord Himself, in order to arouse the mood of bhakti. Even the rope that
binds His belly (dmne) receives worship. That rope is the abode of, or
source of, effulgence (sphurad dpti-dhmne), and the poet here suggests
that the rope is also the source of the all-pervading brahman effulgence.
Then, obeisances are offered to the Lords belly, which is bound by
this wondrous rope (tvadyodarytha). What is that belly like? It is the
abode or support of all the infinite universes in the creation (vivasya),
including all the moving and non-moving living entities dwelling
therein. A gigantic lotus flower that sustains the fourteen worlds sprouts
from that belly and is the abode of Lord Brahma.
Child Ka displayed His universal form to Mother Yaod when he
opened His mouth to show that he wasnt eating dirt; so this is another
indication. Therefore, when Mother Yaod bound His belly with rope,
she bound the entire universe. Actually, Ka allowed her to bring the
entire creation under her control, although it is not possible to bind the
omnipotent Lord. Therefore Vaiava acharyas accept this pastime as
the most sublime expression of vtsalya-rasa just as the rsa-ll pastime
is the supreme expression of mdhurya-rasa. By Kas acceptance to be
bound, we can understand that this pastime is inconceivable to

778
mundane logic and reason. This is the mood here.
Obeisances are also offered to His beloved rmati Rdhr, namo
rdhikyai. By r Rdhs mercy, one is able to fully attain r Ka.
Being foremost amongst the gops, obeisances are offered unto Her
specifically. It is further implied that obeisances are being offered to all
the gops, headed by r Rdh. The word, rdhik, refers to the one who
is perfectly engaged in r Kas devotional service.
Therefore Satyavrata Muni says, I offer obeisances unto Your
beloved (tvadya priyyai). She is Your eternally beloved, nitya-priya,
regardless of rendering devotional service to You. The word tvadya
further elucidates that r Rdh is dear not only to Ka but to all
Kas devotees. The understanding is that r Ka is also the nitya-
priya of r Rdh. Thus, the super-excellence of Rdhrs love is
proclaimed. The poet avows, Whoever is beloved by You is worshipable
for the entire universe!
The conclusion of the prayer alludes to the supreme transcendental
pastime, rsa-ll, as well as all other unlimited pastimes of the Lord.
Since these topics are highly confidential, they are not mentioned
directly. There is only a hint of other unlimited pastimes, ananta-llya.
In addition, ananta-llya indicates that obeisances are offered to all the
pastimes within the divine realm of Gokula Vndvana. By the word
devya, the divine transcendental Lord r Ka is indicated. The
inference is that by r Dmodaras inconceivable divine qualities all the
pastimes of the Lord are also transcendental. Therefore, namo nanta-
llya devya tubhyam, I prostrate myself unto You who are engaged in
unlimited transcendental pastimes. This is the mood expressed by
Satyavrata Muni.
Appendix B
The following article by Viujana Swami on varrama-dharma was
written when he was 23 years of age, and published in Back To Godhead

779
magazine, No. 46.
The urgent need of modern society is to realize the actual human
mission, which is for man to develop his eternal loving relationship with
the supreme Lord Ka. This is the direct, one-stroke method for
solving the complex social, economic, and ethical problems that besiege
us. Just as by watering the root of a tree one naturally provides water for
all its leaves and branches, so by serving Ka, who is the root of human
society and indeed of all existence, one simultaneously renders the most
valuable service to all living beings. One who has realized this simple
understanding is able to act in perfection for the benefit of all.
The outlines presented below were originally used to accompany
visual displays portraying major problems in all levels of society and
illustrating their solutions through Ka consciousness.
GRAPH 1 The spiritualization of the outcast society
I. The outcast subculture in a competitive society
A. The member of the poverty-stricken subculture, who is often
born in a family disoriented from a former culture, receives
inadequate instructions regarding education, language, social
standards, and personal hygiene; and he is therefore unable to
compete with the oriented class.
B. The educational system makes it obvious to the child that he is
trapped in an inferior group. Thus, although the outcast
desperately seeks a defense, there is nothing available but to
obscure himself in his defeat.
C. The adorable standards of the oriented society dangle just
beyond his reach, and everyone outside of the depressed
community appears happy to him.
D. The youth market is full of useless commodities that are an
incentive to competitive desire amongst children. Thus money
for the purpose of facilitating the animal propensities of eating,
sleeping, mating, and defending becomes an item of envy, and
spiritual culture is neglected. The youth market encourages
everyone to increase his animal propensities, and thus ones
senses are totally agitated and ones mind has no peace. The

780
fever of sense gratification prevents human energy from being
engaged to solve the real problems of life, namely how to get free
from the entanglement of repeated birth and death in ignorance,
lust, and illusion regarding the real nature of the pure spiritual
self, which is beyond the purview of the body and mind. The
result is complete body consciousness. Girls dress in an overly
attractive fashion. Alcohol, drugs, frivolous sports, and many
more anomalies than we could possibly list become prominent in
an atmosphere of material knowledge devoid of moral and
spiritual culture. No amount of money is ever enough to cool this
feverish mentality. Thus the bewildered children are sent to the
slaughterhouse of this age under the noses of ignorant parents,
teachers, and religionists.
E. Due to a sense of inferiority and frustration, the social outcaste
accepts his role as a useless member of a useless society and
indulges in gross bodily intoxicants and other forms of sense
gratification. His mind becomes absorbed in a bodily concept of
life that is full of temporary racial designations and superficial
family relationships. As he becomes more and more attached to
what little he has, he fearfully looks forward towards death,
which, after the slow processes of old age and disease, finally
takes everything from him.
F. As he grows older his pessimism increases. As he considers his
hard struggle for existence, he feels cheated by society and its
God. His intelligence remains bewildered until he is carried to a
hospital to die, where he then meets the technologically
advanced society that all his life has depressed him both
spiritually and materially. Even in the face of a lifetime of defeat,
he struggles against death until he is overcome by the laws of
death and rebirth and is thus taken to his next body, which is
better or worse according to his lifes activities. His mind remains
surcharged with worldly attachments, and according to the
degree of his lust for over-lordship of the things of the world and
according to the reactions of his pious or impious work, he is
awarded a body suitable for pursuit of his mistaken interests. In

781
most cases he returns to the animal kingdom, and his human
mission of liberation is defeated.
II. Solutions to poverty in social structure
A. The leaders and intelligent class must, first of all, be trained
regarding the real need of poverty-stricken people.
B. Huge exposition tents must be erected in slum areas, where
devotees will invite all members of the area to join in day and
night group sessions. Speakers in various languages will explain
the philosophy of Ka consciousness and its universal
applications as a yoga system for complete purification. There
will be chanting of the names of the Lord from every faith with
nice musical accompaniment and refreshments of vegetarian
food offered to the Lord in a spiritual atmosphere.
C. A devotee will visit the homes of the oppressed. He will give
instructions in hygiene, and by his example the devotee will
engage the family in reorienting the house as necessary to set
up a simple, useful, and spiritual atmosphere with the central
interest of the entire family centered on the altar.
D. Hygiene begins with regulation of life, and therefore the
devotee will introduce the interested family to the following
schedule:
4 am. The entire family will arise, and all its members will
bathe and mark their bodies as temples of God.
5 am. After bathing, the family will gather before the altar and
then bow and offer prayers to the Lord and His pure devotees to
ask for their help to execute lifes mission. During the prayer the
mother will have made a nice offering of fruit and yogurt with
some grain cereal. As it is direct service to the Lord, the family
will be taught a beautiful ceremony for offering tokens of
devotion. The total diet will consist of beautiful yet inexpensive
preparations made with grains, fruits, vegetables, and milk
products. The devotee will instruct the family in devotional
cookery.
6 am. After chanting individually, the family members will eat

782
together, and the devotee will narrate the wonderful activities of
the Lord.
6:30. Philosophy for adults and stories for the children.
7:30. Cleaning the house (spotlessly) as a temple of God (lots of
chanting while cleaning). The husband goes to work (see section
E).
8:30. Wife and children take more prasdam (spiritual food).
9:30. Children over five are taken to the ashram. (see Graph
No. 2) Children under five are taken by the mother and a woman
devotee to a large grassy yard, and along with other mothers and
children, they chant the glories of the Lord. If sufficient
provisions are made by city planners, there can be small calves
that will run loose, and milk can be churned into butter. The
children will be taught to collect flowers and string them into
garlands to decorate the home temple, etc.
12 noon. Mothers and children return home. Children eat and
take rest for three hours, while mother and devotee garden, cook
for evening prasdam, and decorate the temple.
3 pm. Older children return home and younger children
awaken. All shower and mark their bodies as temples of God.
Prasadam is then offered with another beautiful ceremony and
with ecstatic chanting; and then prasdam is eaten.
4 pm. Devotee teaches how to enact plays and dramas on the
glories of the Lord.
5 pm. Father returns and showers. The whole family chants and
offers him prasdam and sees to his comfort. Seeing his family
increasing its love for God, the father becomes pleased.
6 pm. The whole family, chanting and carrying prasdam to
neighboring houses, goes for a walk around the block.
7 pm. Six or seven families gather together for evening
festivities, puppet shows, plays depicting the pastimes of the Lord,
chanting, dancing, and eating prasdam.
8:30. Younger children take rest, and adults plan upcoming

783
activities for glorification of the Lord.
9:30. All take rest for six or seven hours.
E. Attitudes of work.
1. Work means sacrifice and, in this connection, sacrifice
for the Lord. The man will be trained in the principles of
Bhagavad-gita, and his work will be karma-yoga of bhakti-
yoga. He will understand that he is working for the Lord,
for whom he has dedicated his wife, family, and house.
Thus he will also consider it his duty to see that his
family can nicely serve the Lord, and he will provide for
them on behalf of the Lord. Also, because of the morning
worship service, he will be fixed in the real goal of life
self-realizationand thus be unaffected by the frequent
upheavals of the working world.
2. Even in his occupational dealings, he will not falsely
identify himself or others with the business world, but
will consider everyone part and parcel of the Lord. He
will therefore represent the Lord in all his dealings and
work for the highest good of society.
F. Union leaders can institute meditative prayer and devotional
songs to satisfy workers rather than superficial music. At noon,
all the workers can attend a service in the business temple and
eat prasdam together. Men who take part in this program will
naturally come to take an interest in city planning for the
glorification of the Lord and will thus become responsible
citizens.
G. Workers will divide their pay50% for spiritual activities and
the rest for family maintenance.
GRAPH 2 The so-called affluent society
I. Spiritual poverty in the affluent society
A. The child born into prosperous conditions is high in standards
of bodily hygiene, while at the same time his mind is perverted
by manifold designations and prejudices. He learns to despise
the poorer sections of society, and he develops false pride in

784
physical beauty, nationality, and religious sectarianism.
B. The child is encouraged to compete in school for material goals
and is punished if he does not defeat his competitors. Only
material knowledge is offered in school, and the ignorant
student is allured by false promises of fortune and fame into
this trap of anxiety.
C. The frustration of his teen years leads to reckless driving,
drinking, and drugs, and if he survives these, he then goes on to
college and tries to enjoy all that was promised in his youth in
the way of comfortable home and family life. His false pride
increases, and he tries to impress others with an accumulation
of useless commodities. He becomes bound to his false sense of
proprietorship of things of this world, and this increases his
fear of death, which ultimately takes away all his wealth. He
strongly identifies with his extended body (his wife and
children), and he hopes that by insurance plans he can
continue himself after death through his extended body, the
family.
D. All the plans of the materialist are subject to defeat by the
changes of nature and by changes in the plans of those upon
whom he depends. Therefore his life is fearful. As he grows
older he continues to hope for a happy year, but he sees that his
body is getting old. Due to a misdirected life of sense
enjoyment, he is fearful of disease and despises old age and
dependence. He makes a show of new youthfulness by imitating
the dress and style of the younger generation, and he becomes
falsely happy through intoxicants.
E. The bodily conception degrades him so much that as an elderly
man he remains in ignorance of his spiritual self and simply
engages in pampering his old and worn-out body. He takes
pride in still being able to walk.
F. He becomes more diseased and feeble-minded and at last dies
like a dog or cat in the best hospital money can buy.
G. According to his lifes activities, he is awarded his next body,

785
and thus his human mission is uselessly spoiled. Thus a lifetime
wasted in affluent life is no better than a lifetime wasted in
poverty.
II. Ka Consciousness and the affluent society
A. As devotees gain use of the media, the mass of affluent people
will see the practical result of becoming Ka conscious. They
will have the opportunity to meet devotees in their homes or in
temples, and in some instances there may be exposition tents
erected.
B. As in Graph No. 1, the family members will be reoriented in
the real joyful values of life and will reconstruct their home
and their attitudes of eating, sleeping, and working.
C. The details of the home schedule are presented in Graph No. 1.
D. Schools should be made available so that at the age of five,
children would be able to attend a devotional school, staffed by
intelligent men who are qualified devotees of the Lord. The
main subject in the school should not differ from that in the
home; that is, the criterion of advancement should be how one
develops the qualities of a devotee of the Lord. Of course,
education in material science would be as complete as it is
presently, but it would be God-centered. The laws of nature
should be taught to all students, and knowledge of the non-
permanence of the body should be instructed. This would
infuse everyone with a desire to fulfill his human mission. The
Sanskrit Vedas contain complete knowledge of both matter and
spirit, so there would be no need for speculative reasoning or
misdirected experimentation on innocent animals. The present
educational schedule and curriculum could be adapted as
follows:
9 am. Assemble for chanting the mantras for deliverance.
9:30 Philosophy of life class. Students will learn and discuss.
10:30 Classes.
11:30 All gather for offering prasdam and take noon meal.

786
12:30-2:30 Classes.
1) Subjects will remain as they are now, but with new emphasis
on the Lord and upon spiritual development.
2) Sanskrit will be taught along with the national language.
3) History would center largely around the appearances of the
Lord and His representatives throughout the ages and
throughout the universes.
4) Agrarian culture and utilization of the gifts of nature for the
service of the Lord would flavor every subject with practical
applications.
5) Extra-curricular activities would include the following:
a) Cooking prasdam for the noon offering.
b) Learning musical accompaniment for prayers and
chanting.
c) Staging festivals and dramas to teach the public the
glories of the Lord.
d) Applying all kinds of arts and crafts, even military, in
the service of the Lord.
6) Competitive sporting would vanish as children experience
that the Lord is the only one they need to satisfy.
7) Since there are always two paths in life, the path of sense
enjoyment and the path of devotional service to the Lord,
children must be given all information to make the best use
of this short life for their real mission.
One such school is now functioning in Dallas, Texas, and
for further details, please inquire from: Gurukula, 5430 Gurley
Street, Dallas, Texas 75219
Viujana Swami, an initiated disciple of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda, accepted the renounced order of life
(sannysa) from His Divine Grace in July 1970. He has traveled
extensively on preaching engagements throughout the United States
and is now touring with ISKCONs First Transcendental Exposition.
The title Swami denotes one who is able to expertly control his senses

787
by engaging them in the service of Ka.

i