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Since Prabhupada, like his predecessors, insisted that anyone, from any race or nation, could become spiritually purified and fit to perform the duties of priests, he faced opposition from Hindu brahmins who held that performing such duties was an exclusive birthright of their caste. Outspoken and uncompromising as he was in the way he presented Krishna’s teachings in India, as elsewhere, Prabhupada found himself battling with opposing views of all sorts. Some local people, including even some Indian officials, suspected that the American devotees must be undercover operatives of the Central Intelligence Agency (CIA). When Prabhupada’s young American followers came to India in the early 1970s and began holding festivals, including public sankirtana, many Indians were surprised to see Westerners adopting Indian modes of worship and devotion.

Dormant within every living being, Prabhupada taught, is an eternal loving relationship with that Absolute, or Krishna, and when that loving relationship is revived, the living being resumes its natural eternal and joyful life. Though the Absolute Truth is one, he taught, that one Absolute is progressively realized in these three features according to one’s level of spiritual advancement. Prabhupada’s extensive commentaries on the sacred texts follow those of Bhaktisiddhanta, Bhaktivinoda, and other traditional teachers, such as Baladeva Vidyabhushana, Vishvanatha Chakravarti, Jiva Goswami, Madhvacharya, and Ramanujacharya. In 1977, four months before his death, he appointed eleven senior disciples to perform spiritual initiations on his behalf while he was ill. His burial site is located in the courtyard of the temple beneath a samadhi (memorial shrine) built by his followers. He came back to India with a party of Western disciples — ten American sannyasis and twenty other devotees — and for the next seven years focused much of his effort on establishing temples in Bombay, Vrindavan, Hyderabad, and a planned international headquarters in Mayapur, West Bengal (the birthplace of Chaitanya Mahaprabhu).

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• Hopkins says that by presenting in English such works as the Bhagavatam and Caitanya-caritamrta, Prabhupada made important texts accessible to the Western world that were simply not accessible before.
• Later that year, Bhaktivedanta Swami’s followers organized San Francisco’s first Ratha Yatra, the festival he had celebrated as a child in imitation of the massive parade held annually in the Indian city of Puri.
• Knott emphasizes that, according to Prabhupada, women devotees, regardless of their gender, possess equal potential for spiritual advancement and service to Krishna.

Prabhupada taught that because Krishna is personally present as the Deity (the term Prabhupada used for such a form), worshiping the Deity helps one develop loving exchanges with Krishna. Kirtan in the prabhu365-nepal.com/bonuses/ sense of public chanting is traditionally accompanied by kartals (hand cymbals) and mridangas (drums), and Prabhupada’s spiritual master and grand spiritual master had said that distribution of Krishna literature was the “great mridanga” because such distribution spreads Krishna consciousness still further. When Prabhupada began his efforts to spread Krishna consciousness in the United States, he held kirtans in a Bowery loft, in his early storefront temples, in Tompkins Square Park in New York and Golden Gate Park in San Francisco, and wherever else he went. Because the names of Krishna are “transcendental sounds”, identical with Krishna Himself, the chanting is spiritually uplifting.

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Harrison told a press conference convened by Apple that the Hare Krishna mantra was not a pop song but an ancient mantra that awakened spiritual bliss in the hearts of people listening to and repeating it. In 1968, Prabhupada asked three married couples among his disciples to open a temple in London, England. This “Mantra Rock Dance”, held at the popular Avalon Ballroom, attracted some three thousand people and brought attention to the local Hare Krishna temple.

Wishing to preserve the initiatory name given him by Bhaktisiddhanta, as a sign of humility and connection to his spiritual master he kept the initials “A. C.” before his sannyasa name, becoming A. On 17 September 1959, prompted by a dream of Bhaktisiddhanta Sarasvati calling on him to accept sannyasa (renounced order of life), A. C. Bhaktivedanta attempted to set up organized spiritual activities in the central Indian city of Jhansi, where he started “The League of Devotees”, only to see the organization collapse two years later. C. Bhaktivedanta accepted the vanaprastha ashram (the traditional retired order of life), and went to live in Vrindavan, regarded as the site of Krishna’s Lila (divine pastimes), although he occasionally commuted to Delhi. He single-handedly wrote, edited, financed, published, and distributed the magazine, which is still published and distributed by his followers. C. Bhaktivedanta began publishing Back to Godhead, an English fortnightly magazine presenting the teachings of Chaitanya Mahaprabhu.

Because of Hare Krishna kirtan, Prabhupada’s movement itself came to be known simply as “Hare Krishna” and its followers as “Hare Krishnas”.h Following Prabhupada, his disciples soon began holding kirtans regularly in streets, parks, temples, and other venues in major cities in North America and Europe and then in Latin America, Australia, Africa, and Asia. In accordance with the Bhagavad-gita and in opposition to the modern Hindu caste system, Prabhupada taught that one’s varna, or occupational standing, should be understood in terms of one’s qualities and the work one actually does, not by one’s birth.

Forming “The League of Devotees” (

Krishna kirtan, he had taught, can be done by anyone, anywhere, at any time, and without hard-and-fast rules. Kirtan literally means “description” hence “praise”, and sankirtana indicates kirtan performed by people together. Following Chaitanya, who challenged the caste system and undercut hierarchical power structures, Prabhupada taught that anyone could take to the practice of bhakti-yoga and become self-realized through the chanting of God’s holy names, as found in the Hare Krishna maha-mantra.

The opening of the temple in the heart of the booming hippie community of Haight-Ashbury attracted many new adherents and was a turning point in his movement’s history, marking the beginning of rapid growth. Bhaktivedanta Swami personally taught his first followers to spread Krishna’s message, prepare food to offer to Krishna, collect donations, and chant the Hare Krishna maha-mantra (“great mantra”) on the streets. He stayed at various places — sometimes in a windowless room, sometimes a Bowery loft — until with the help of early followers he found a place to stay on the Lower East Side, where he converted a store-front curiosity shop at 26 Second Avenue with the serendipitous name “Matchless Gifts” into a small temple. After accepting sannyasa, Bhaktivedanta Swami began planning to travel to America to fulfill his spiritual master’s desire to spread Chaitanya’s teachings in the West.

Following his instructions, the disciples, dressed in their robes and saris, began singing Hare Krishna regularly on London streets and at once attracted attention. At first, Bhaktivedanta Swami’s followers referred to him as “the Swami” or “Swamiji”. He would later establish this annual festival in major cities around the world, with big vehicles —”chariots” — and thousands of people taking part. Later that year, Bhaktivedanta Swami’s followers organized San Francisco’s first Ratha Yatra, the festival he had celebrated as a child in imitation of the massive parade held annually in the Indian city of Puri. To gain attention and raise funds, his disciples organized a two-hour concert with kirtan led by Bhaktivedanta Swami and rock performances by the Grateful Dead and other famous rock groups of the day. After he completed his Bhagavad-gita As It Is (by mid-January 1967), he asked a new disciple to find a publisher for it.