Jayapatāka said they had prospects of getting a temple there. “Many young men are coming and asking very intelligent questions,” he said. “They ask questions about our Deity worship, about guru, about hari-nāma. Very intelligent questions. There is no CIA rumor. There is no type of any bad talk about us. No envy at all. And because they are a little oppressed, they are always being challenged about believing in Kṛṣṇa – so that is why they are eager to understand.”

“What about the Muhammadans?” asked Śrīla Prabhupāda.

“At one place,” said Jayapatāka, “when Prabhaviṣṇu lectured in Dacca, a Muhammadan heard and came to him and said, ‘What you are preaching is very applicable to the modern day. In my district there is nearly a majority of Hindus, but when they have their sādhus come and preach there, I find it very old-fashioned and very unacceptable. But your preaching we find enthusing.’ So he arranged a program. Ultimately every Muhammadan that I have met has become interested, just because it was presented in a way that was acceptable to them. They say, ‘You are Hindu?’ We say, ‘No, we are Vaiṣṇava. Vaiṣṇava means we believe in only one God. There is no one equal to Him. So you believe in the same thing.’ ”

“That is a fact,” said Prabhupāda. “Asamordhva. There cannot be anyone equal to God or greater than Him.”

“Many young men, both Hindu and Muhammadan, will join,” said Jayapatāka Swami. “I am sure. But right now we are getting the society registered and getting our place.”

“You did not get that yet?” Prabhupāda asked. “Get the place and get the society registered.” Prabhupāda added that Jayapatāka should do everything very seriously. “It is increasing,” he added approvingly.

When Rāmeśvara Swami came into the room for his kīrtana, he brought Śrīla Prabhupāda the newest editions of the Kṛṣṇa book trilogies and reported on how the various books were selling.

“Keep your health very nice,” Śrīla Prabhupāda said. “Live as many years as possible. Be Kṛṣṇa conscious. Then next life you go back to home – permanent life. There is no cheating, no politics, no personal ambition to fulfill. There is not any tinge of any personal salvation. Now can anyone point out that here is personal sense gratification? Can anyone? Can you say, ‘Here is my personal sense gratification’? There is no such thing in Kṛṣṇa consciousness. This is our desire – that we live with devotees and execute the mission of our predecessors. This is our ambition. Without ambition no one can live. Our real self-interest is to execute Kṛṣṇa’s desire. So do it very carefully, and if one fourth of the Americans become Vaiṣṇavas, then the whole world will change. … ”

“In America now,” Rāmeśvara said enthusiastically, “the book selling has surpassed last year. We are trying to double. We have not yet doubled, but it has gone beyond last year.”

“It is going to double,” said Śrīla Prabhupāda.

“By your mercy,” Rāmeśvara added.

“Yes,” said Prabhupāda. “Be doubly blessed.” At these words the devotees laughed happily.

Śrīla Prabhupāda then turned to Kīrtanānanda Swami. “So New Vrindaban is developing. Be happy.”

“We can’t be happy if you are not there,” Kīrtanānanda said.

“I am always there,” said Śrīla Prabhupāda. “When I see that everything is going nicely, then I am happy. Even with this body. Body is body. We’ll have next body.”

“Wasn’t it Puru who gave his father his youth?” asked Kīrtanānanda.

Śrīla Prabhupāda nodded. “King Yayāti traded his old age.”

“And you can do that,” said Kīrtanānanda.

“No, why?” said Śrīla Prabhupāda. “You are my body. Then you can do it. There is no difference. Just like I am working, so my Guru Mahārāja is there, Bhaktisiddhānta Sarasvatī. Physically he may not be, but in every action we do.”

“In the Bhāgavatam,” said Tamāla Kṛṣṇa, “you say that for whoever follows the guru, the guru lives with him eternally.”

“So I am not going to die,” said Prabhupāda. “Kīrtir yasya sa jīvati. One who does something substantial, he lives forever. He doesn’t die. One has to accept another body according to his karma, but for a devotee there is no such thing. He always accepts a body for serving Kṛṣṇa, so there is no problem.”

Rāmeśvara Swami informed Prabhupāda that the last volume of the Ninth Canto was at the printer, and the first volume of the Tenth Canto would follow in two weeks. Śrīla Prabhupāda inquired about whether it was more economical to print the Hindi books in India or America, and they discussed.

“Internationally all conditioned people are suffering,” said Śrīla Prabhupāda. “But you devotees are above all dangers. Kīrtanānanda Mahārāja knows that very well. He has no danger, sticking to that New Vrindaban program. There is always improvement. They eat first-class nutritious food. And what is that place in Pennsylvania?”

It was like old times, with Śrīla Prabhupāda hearing reports and correcting and inspiring his leaders to do more and more, assuring them that Kṛṣṇa would help them.

Rāmeśvara Swami described for Śrīla Prabhupāda’s pleasure the great volume of Kṛṣṇa conscious literature being distributed. “At the end of this year,” he said, “we will have sold at least sixty-five million books on Kṛṣṇa. Every year we are selling at least fifteen to twenty million books now.”

“Yes,” said Prabhupāda. “They ask, ‘Why are you stressing so much on Kṛṣṇa?’ But that is the only message. It will increase more. People will be inquisitive.”

Śrīla Prabhupāda continued to talk, but with occasional reflections on his present condition. “What is the problem?” he asked. “We are talking about Kṛṣṇa. So if all of a sudden I collapse, then what is the problem? Kṛṣṇa tvadīya-pada-paṅkaja … .* Ordinary dying is kapha-vāta-pitta, choking. But if in the kīrtana you die, oh, it is so successful. Not the injection and operation – that atmosphere. But in kṛṣṇa-kīrtana. That is glorious. Not oxygen, gas, dying, and so much trouble. Chant Hare Kṛṣṇa – bas. And let me die, Kṛṣṇa. Never be disturbed. Chant Hare Kṛṣṇa. For chanting you have got so much material. Now read something from this book.”

* In this Sanskrit phrase Śrīla Prabhupāda is chanting part of a favorite verse of his from Mukunda-mālā-stotra by Mahārāja Kulaśekhara. The author is praying to fix his mind on the lotus feet of Kṛṣṇa and pass away in that condition, rather than dying when the bodily functions are disturbed and the mind may be distracted from Kṛṣṇa’s lotus feet.

Śrīla Prabhupāda reached over and opened Śrīmad-Bhāgavatam and handed it to Rāmeśvara, who began to read.

One after another the G.B.C. men arrived. Atreya Ṛṣi brought pomegranates and sweet lemons from Iran, as well as good news of the ISKCON restaurant there. Śrīla Prabhupāda listened with intense interest to Atreya Ṛṣi’s report and then spoke for a while about the Middle East and how to best present Kṛṣṇa consciousness there. Kīrtanānanda Swami had brought milk products from New Vrindaban, and a sannyāsī came from Thailand with fruits and flowers.

When Ādi-keśava Swami came in, Prabhupāda beamed. He heard with great pleasure Ādi-keśava’s report of the impact of the New York court decision on Indians around the world. When Svarūpa Dāmodara arrived he showed Prabhupāda the manuscripts for three pamphlets proving scientifically and mathematically that Kṛṣṇa consciousness is the Absolute Truth. After each report and greeting, Śrīla Prabhupāda would ask that the kīrtana be continued, and he would become silent, as the devotees sang softly, hour after hour: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. A very small pair of karatālas, the only instrument, produced a soft, pleasant ringing The voices of the chanters were subdued, but their minds were firmly fixed in devotion to Śrīla Prabhupāda and the holy name, concerned that Prabhupāda could hear the mahā-mantra without interruption.

The devotees who were chanting experienced their own realizations while intimately associating with Śrīla Prabhupāda in this way. They could understand this was a most important connection with Śrīla Prabhupāda, to come into his presence and chant Hare Kṛṣṇa and jaya śrī-kṛṣṇa-caitanya and read to him from Śrīmad-Bhāgavatam. Śrīla Prabhupāda wanted to hear the transcendental sound, yet he was simultaneously teaching his disciples. After his departure, they would retain the deep impression of the significance of the Hare Kṛṣṇa mantra and Śrīmad-Bhāgavatam, and they would go on giving the mercy to others. He was teaching them how to become pure devotees. He was sharing himself with them by having them chant very simply and read his books without speculation, so that later, when preaching Kṛṣṇa consciousness, they would remember. Śrīla Prabhupāda would always be with them as they went on chanting simply and preaching without speculation. Whether he would depart now or later, he was preparing them.

Sometimes during the chanting Śrīla Prabhupāda would communicate unspoken feelings with his disciples. He might simply glance at one of the devotees, but that devotee would feel a surge of loving emotion and realization. Suddenly he would understand better how pure and compassionate Śrīla Prabhupāda was. And the devotee might recall how Śrīla Prabhupāda had come and saved him, bringing him to Kṛṣṇa consciousness. Thus the G.B.C. men, while chanting and becoming purified, were rededicating themselves, hoping that Kṛṣṇa would accept them as surrendered souls. They asked that Kṛṣṇa bless them and make them fit for whatever happened.

“Do not leave me,” Prabhupāda said at one point.

“Are you feeling better?” Tamāla Kṛṣṇa asked.

“Yes, I am feeling a little better. Go on administering this medicine.” At Śrīla Prabhupāda’s request, the devotees staying with him between 1:30 A.M. read to him from Kṛṣṇa, the Supreme Personality of Godhead. He would usually be on the roof then, sitting up in bed. A few bare bulbs would light the darkness, and all would be quiet and still except for the sound of the devotee reading. After one such reading, Śrīla Prabhupāda asked Rūpānuga about the preaching in Washington, D.C. Rūpānuga replied briefly, and then he and Balavanta began talking about deprogramming. Then Rūpānuga said he had written “A Prayer to The Higher Authorities,” and asked if he could read it to Śrīla Prabhupāda.

O superior Vaiṣṇavas!
O compassionate Ācāryas
of the Holy Name!
O supreme authorities,
Masters of our fate!
Have mercy upon us!
(We are not able to make any prayers,
but this is an emergency!)

Śāstra teaches that because of disciples’ bad behavior, or to allow some personal service, or to exhibit ecstatic symptoms, the spiritual master may display bad health (although he so kindly says it is simply due to old age and personal neglect of his health – meaning that he has worked too hard to save us).

But we may not speculate upon the mind of the Ācāryas.

Please hear our petition! We pray for the kindness of our Grandfather, Bhaktisiddhānta Sarasvatī Ṭhākura, who is by nature merciful upon his spiritual grandchildren.

We pray for the continued compassion of the Six Gosvāmīs, who are already famous in all the three worlds for saving conditioned souls. We pray for the benediction of Lord Caitanya Mahāprabhu, the most magnanimous Supreme Personality of Godhead.

We pray to Rādhārāṇī, Queen of Vṛndāvana, protector of our neophyte bhakti.

And we pray to Lord Kṛṣṇa Himself, whom we cannot even approach without the guidance of our Śrīla Prabhupāda.

We, the fallen servants of His Divine Grace, beseech all of our Masters – Please give Śrīla Prabhupāda more time! Time to insure the strength of this movement. Time to finish the Śrīmad-Bhāgavatam. And a little more time for us to spend at the lotus feet of His Divine Grace – that we may become pure devotees by his mercy.

We implore you – these ten years have passed so quickly, and we are caught far too short of perfection (You know that actually only ten milliseconds have passed in eternal time).

Therefore kindly extend his stay, lest we fall from the spiritual path.

O Vaiṣṇava saints!
O Bhaktisiddhānta Sarasvatī Ṭhākura,
Our eternal grandfather,
O Six Gosvāmīs of Vṛndāvana,
O Rādhārāṇī, Mother of bhakti,
O Lord Caitanya Mahāprabhu,
the Master of all,
O Lord Kṛṣṇa, the final repose of our love,
O Vaiṣṇava Ācāryas –
Kindly have mercy on us:
Please don’t yet take Śrīla Prabhupāda away!
Kindly grant this emergency prayer…

“Either way,” said Prabhupāda, “I have no objection – to stay or leave.” He said there was a Bengali saying that if a ḍheṅki (a wheat-threshing machine) goes to heaven, what will it do there? It will thresh wheat. Because the thresher is constituted in a particular way, it will thresh wherever it goes. Similarly, the pure devotee, whether he is in the material world or the spiritual world, will serve Kṛṣṇa. In this way Śrīla Prabhupāda was indicating that he had no personal anxiety. But he had also indicated that although everything was dependent on Kṛṣṇa, the prayers of the devotees might influence Kṛṣṇa. Śrīla Prabhupāda’s disciples, humbly considering themselves neophyte devotees, took it as a sign of Prabhupāda’s protective mercy that he said their prayers could keep him with them and that he, although an eternal, exalted associate of Kṛṣṇa, liked to be with his tiny disciples. “My Guru Mahārāja was disgusted,” he had said, “but I like your company.”

A sannyāsī disciple read aloud a prayer he had written, petitioning the Supreme Lord for Prabhupāda to live for a hundred years. On hearing this, Śrīla Prabhupāda opened his eyes wide and smiled. But again he pointed out that he was not afraid of death. Wherever he was, he said, he was in Vaikuṇṭha. Especially being in Vṛndāvana and being surrounded by the kīrtana of his disciples was Vaikuṇṭha.

Tamāla Kṛṣṇa Goswami told Prabhupāda that he had offered a prayer in the temple that morning while standing before Kṛṣṇa and Balarāma. Kṛṣṇa has done so many miracles, he said, so it would not be very amazing if He kept Prabhupāda alive. And Balarāma, who was supporting all creation, would not be weakened if He gave Śrīla Prabhupāda a little strength. “In this way,” Tamāla Kṛṣṇa said, “we may all pray to Kṛṣṇa-Balarāma to save you. We are not very important, but still They may hear.”

“No,” Prabhupāda said. “You are all pure devotees with no other motives.”

Śrīla Prabhupāda regarded the petitions of his disciples as expressions of sincere affection, not at all improper spiritually. But he pointed out that it was ultimately up to Kṛṣṇa. He had His plan. In any case, Prabhupāda said that he would be all right. He told the story of a sage who blessed different persons in different ways. The sage blessed a prince to live a long life, since after death he would be punished for his sensual life. The sage also blessed an ascetic to die at once, so as to be relieved of the suffering of his austerities and receive his pious rewards. But when asked to bless a pure devotee, the sage said that because the devotee had already obtained the lotus feet of Kṛṣṇa, his condition would be the same, whether he lived or died.

Prabhupāda knew, even better than his disciples, that there was much he could do if he remained in the world, but he simply wanted to see what Kṛṣṇa desired. He saw strong evidence, however, that his life was about to end, at least according to the condition of his physical body, and this in itself indicated that Kṛṣṇa’s desire was that he soon leave this world.

The G.B.C. men met and decided that aside from Prabhupāda’s will, which would secure the ISKCON properties, and aside from making all the bank accounts within ISKCON secure, there were also a few questions which they should put before Prabhupāda before it was too late. These questions, such as how future disciples would be initiated, would have to be answered; otherwise they would become a source of speculation and havoc after Śrīla Prabhupāda’s departure.

A selected committee from the G.B.C. came before Śrīla Prabhupāda as he sat up in bed in the main room downstairs. Satsvarūpa dāsa Goswami was to be the spokesman, but he felt shy and uneasy. To come directly before Śrīla Prabhupāda and ask about what should be done after his passing away might seem impertinent.

But it was necessary. Śrīla Prabhupāda himself had requested that the G.B.C. come to Vṛndāvana to take care of exactly this kind of business. Besides, for a disciple to feel foolish and awkward before Śrīla Prabhupāda was normal. And certainly the mission of Śrīla Prabhupāda’s disciples continuing his movement was so grave that its importance transcended the awkwardness of the moment. Nevertheless, Śrīla Prabhupāda was Śrīla Prabhupāda, and even though apparently invalid, he was as awesome as ever. If he were displeased with the questions, then it would be frightening.

“Śrīla Prabhupāda,” said Satsvarūpa, “we were all asked by the rest of the G.B.C. to come to ask some questions. These are the members of the original G.B.C. as you first made it out. Our first question is about the G.B.C. members. We want to know how long should they remain in office?”

Śrīla Prabhupāda spoke slowly and deeply. “They should remain for good. Selected men are chosen, so that they cannot be changed. Rather, if some competent men are found, they should be added.” Śrīla Prabhupāda took the opportunity to recommend that Vasudeva become a G.B.C. member representing Fiji. “Add him,” said Prabhupāda. “But the G.B.C. is not to be changed.”

Satsvarūpa asked what to do if a G.B.C. member gave up his post, and Prabhupāda said that the G.B.C. body should elect another man.

“Our next question,” Satsvarūpa proceeded, “concerns initiation in the future, particularly at that time when you are no longer with us. We want to know how a first and second initiation would be conducted.”

“Yes,” said Prabhupāda, “I shall recommend some of you. After this is settled up, I shall recommend some of you to act as officiating ācārya.”

Tamāla Kṛṣṇa interjected, “Is that called ṛtvik ācārya?”

“Yes,” Prabhupāda said, “ṛtvik.”

“Then what is the relationship of that person who gives the initiation?” asked Satsvarūpa.

“He is guru,” said Prabhupāda.

“But he does it on your behalf,” said Satsvarūpa.

“Yes, that is formality. Because in my presence one should not become guru. So on my behalf, on my order – āmāra ājñāya guru. He is actually guru, but on my order.”

“So they may also be considered your disciples,” said Satsvarūpa, referring to those persons initiated on Prabhupāda’s behalf by the ṛtvik ācārya.

“They are their disciples,” said Śrīla Prabhupāda. Now he was speaking of initiations after his passing away. “They are the disciples of the one who is initiating. And they are my granddisciples. When I order you to become guru, you become regular guru, that’s all. And they become the disciples of my disciple.”

The G.B.C. members present were satisfied that Śrīla Prabhupāda’s reply to the intricate inquiry was clear and conclusive. Later, he would select “some of you,” and whoever he selected could become an initiating guru. What he had already described many times throughout his Bhaktivedanta purports was now being implemented: his disciples would become gurus and accept disciples of their own.

Satsvarūpa next asked about the BBT. “At present,” he said, “no translated works are to be published without your seeing and approving them. So the question is, is there any system for publishing works in the future, works that you may not see?”

“That we have to examine expertly,” Prabhupāda replied. He accepted the principle that future works could be translated from Sanskrit, but he cautioned, “But amongst my disciples, I don’t think there are many who can translate properly.”

“Therefore, Śrīla Prabhupāda,” said Kīrtanānanda Swami, “we think that you cannot leave us very soon.”

“I don’t want to,” said Prabhupāda, “but I am obliged. What can I do?”

“If you don’t want, then Kṛṣṇa won’t want,” said Kīrtanānanda.

Śrīla Prabhupāda went on to describe the special qualifications for translating Sanskrit Vaiṣṇava literature. It would take a realized soul, he said. “Otherwise, simply by imitating, A-B-C-D, it will not help. My purports are liked by people because it is presented as practical experience. It cannot be done unless one is realized.”

“It is not a matter of scholarship,” added Bhagavān.

“Lord Caitanya says,” said Śrīla Prabhupāda, “āmāra ājñāya guru. One who can understand the order of Caitanya Mahāprabhu, he can become guru. Or one who understands his guru’s order in paramparā, he can become guru. And therefore I shall select some of you.”

By repeating himself, Prabhupāda emphasized his point – he would select who would be guru. And he also repeated his other point: “So there is no question of changing G.B.C. Rather, one who is competent, he can be selected to add by the vote of G.B.C.”

“Of course, if someone falls away,” Tamāla Kṛṣṇa proposed, “just like in the past G.B.C. men have fallen down …”

“They should be replaced,” said Prabhupāda. “They must be all ideal ācārya. In the beginning we have done for working. But now we should be very cautious. Anyone who is deviating, he can be replaced.”

Their few questions answered, the G.B.C. men sat silently before Śrīla Prabhupāda, awaiting any further instructions but anxious not to tire him with their presence.

“So, Śrīla Prabhupāda,” said Tamāla Kṛṣṇa, “there is a chanting party ready to do some kīrtana. Maybe they can come in?”

Śrīla Prabhupāda had already given the outline for his will to Tamāla Kṛṣṇa Goswami: The G.B.C. would be the ultimate governing authority in ISKCON. Three trustees would be assigned to each ISKCON property. The money in Prabhupāda’s name in various banks would become ISKCON’s property. A small pension would be allowed for his ex-wife and sons.