Prabhupada at New Vrindaban

Back To Godhead Article October 1969

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada arrived at New Vrindaban, West Virginia on the morning of May 21st, 1969. It was his first visit to the mountain ashram, which is the first community in the West dedicated to Krishna conscious living. Prabhupada walked swiftly up the two mile road proclaiming that he enjoyed the walk, and quietly entered into country life for one month. In the morning he would usually take walks around the property and point out sites for building constructions. Sometimes in the late morning he would lie outside in the sun, and in the evening he would sit in a favorite spot beneath a persimmon tree and look out over the mountains. “You don’t get tired outdoors like you do inside,” he once said. He especially enjoyed the milk fresh from Surabi Gai. He urged us to develop the acreage so that civilization can see that all man needs is a little land and a cow to live properly.

[The following two talks were given on the nights of May 23 and June 22.]

“Glory to the Sri Krishna Samkirtan which cleanses the heart of all the dust accumulated for years together. Thus the fire of conditional life, of repeated birth and death, is extinguished. This Samkirtan movement is the prime benediction for humanity at large because it spreads the rays of the benediction Moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it helps us to have a taste of the full nectar for which we are always anxious.” In this Sri Krishna Samkirtan we feel cleansed for having washed in the ocean of transcendental bliss. Now present here at this meeting is an old man (I am 74 years old) and a child one year old. Yet everyone, beginning from the child up to the old man, can take part in this Samkirtan movement. Actually we can see practically that everyone is taking part in it. It is such a nice yoga system that there is no need for any material qualifications. If there are material qualifications, that is all right we need not neglect them. We can dovetail all our material qualifications by rendering service to Krishna. That will make our material position successful.

All these children here at New Vrindaban are very fortunate. They are learning automatically how to chant, how to eat prasadam, how to say beads. They are very fortunate to have this tendency for Krishna consciousness, and it is the duty of the father and mother to raise children in Krishna consciousness so that the children can be saved from further bondage to birth and death. The Bhagavatam says that one should not become a father unless he is able to save his child from the impending mouth of death. Without Krishna consciousness no one can be saved from the cycle of birth and death. It is not possible. We are not this material body, but somehow we have contacted it, just like we contact some infectious disease. So long as we do not develop this Krishna consciousness we will never be able to free ourselves from contact with this material body. We may have a very nice body or a very bad body that doesn’t matter. There are many insects and germs which live for five minutes only, and there are living entities in Brahma Loka who live for five millions of years but that doesn’t matter. There are all varieties of life present here within this universe, and in Krishna’s creation we will find both the gigantic and the minute. We can see here in New Vrindaban that there are very big trees and also very small ones, some so small and insignificant that we trample over them without even knowing it. So in the living condition there are so many varieties of life and so much changing of bodies, but the problem is not to promote ourselves from a small body to a big body, from an ant’s body to an elephant’s body, but to free ourselves from all material bodies altogether. Actually we have a spiritual body satchitananda vigraha a body just like Krishna’s and our goal should be to attain that. So this Krishna consciousness will give us this opportunity, and those who are grihastas, family men, have the duty to raise their children in Krishna consciousness so their children can take full advantage of the rare human life. Now in this New Vrindaban we will have a community of such enlightened fathers and mothers, and of sannyasins and brahmacharies. Actually we make no such distinctions. Whoever is in Krishna consciousness, whoever can understand the science of Krishna, can become a Spiritual Master, a teacher. In New Vrindaban we should live in such an ideal way that people will learn what human life and what human civilization actually are. What is the purpose of civilization? This we must teach the world. Thus I request those who are conducting New Vrindaban to develop this community in such a way that it will be exemplary.

Now this little one-year-old child is dancing and trying to chant Hare Krishna on beads. They have this natural tendency; they are simply to be instructed. They must have association of devotees, then there will be a new growth of superior population. They will not be like cats and dogs, but will actually be demigods. “Demigod” means devotee of Krishna, that’s all. And “asura” (demon) means non-devotee. So there is a sufficient population of asuras in this world, and thus the people are not happy. This demonic civilization is actually killing the human race, and therefore it is the responsibility of Krishna conscious people to save the ignorant and the innocent. This human form of life is meant for ending all the miserable conditions of material existence, but people are being misguided, just like animals. It is not a good civilization. So one of the major advantages of New Vrindaban is that it is out of contact with the asuric civilization. It is Krishna’s desire that no man of ordinary interest will come here. It is beyond the reach of the ordinary class of men. [Prabhupada laughs] Just like Hayagriva’s father says, “I’ll never walk up that road again.” [Laughs]

So these nice children have come here, and I have especially requested Swami Kirtanananda to take care of them and also for this nice motherly girl, Satyabhama, and her husband to help. If you can just make one child Krishna conscious that will be a great service. Krishna will be very pleased. Many children will come here, for this place is very nice and Krishna will give us all opportunity. I will also come again, for I like it here, but first I must finish a little work which is still remaining I want to go once to London and Germany and then I’ll entrust the whole preaching work to you.

Now let us cooperate. In New Vrindaban the women’s business will be to take care of the children, to cook, to clean and to churn butter, and, for those who have the knowledge, to help in typing. No other hard work that’s all. But for the men, there is hard work working in the field, taking care of the animals, collecting food, constructing buildings. So in this way we should cooperate. The girls who are here should prepare nice prasadam so that the boys can get their prasadam regularly. That is the duty of women. If men are given good prasadam on time, then they will work hard. And the churning business is for the girls that will keep their health very nice. Yasoda, the mother of Krishna, although very exalted and so materially rich that she had many maidservants, still took pleasure in churning. And in Los Angeles recently there was a butter ceremony and people churned twelve pounds of butter at the meeting. So our Krishna consciousness movement is very appealing. We churn butter and have festivals and dance Hare Krishna. Just cooperate and try to improve this New Vrindaban scheme. It will certainly develop if you are sincere, for Krishna will send all help. Someday it will actually be a replica of Vrindaban. Kirtanananda Swami was in Vrindaban and so has an idea of what it is like. Now we have already instituted one Kesi Ghat here. So with cooperation this is all possible. Krishna will help you.

Now we shall discuss the compilation of Srimad Bhagavatam by Vyasadeva. There are millions of verses compiled by Vyasadeva the Puranas, Vedanta Sutra, the Mahabharata. Mahabharata alone contains more than a hundred thousand verses. Similarly, there are other Puranas, and besides that the Upanishads. Vyasadeva is the editor and the compiler of all these Vedic literatures, but even after compiling all these he was not satisfied. Even after presenting the Vedanta Sutra in which he summarized all the Vedic knowledge, he was not satisfied.

The Vedanta Sutra contains the codes of all Vedic knowledge. Sutra means codes. The Vedanta Sutra begins with the words, “Athato brahma jijnasa.” This is translated, “Now one should enquire after the Supreme Absolute Truth.” This is the first injunction, and this verse can be explained in volumes of books, and there are so many different commentators who have explained this one verse. Someone says we should enquire after karmakanya, after finishing the sense gratificatory processes. Or after this, or after this. But the word is “athato,” a very significant word meaning “now, therefore.” “Therefore” means that you have enjoyed your material life as much as possible but are still confused and unhappy. In America you have just produced hippies. Frustration. Because the Americans have failed to achieve the highest pleasure of life despite their arranging all kinds of material facilities, therefore they should be eager to understand, and they should enquire what is the cause. So brahma jijnasa what is the greatest happiness? Now you are enjoying material happiness, but you are not satisfied. You are confused. So you should enquire into the greatest happiness. Now we are trying to find out the Original Source of this cosmic manifestation. Why are we hankering after happiness? Why are we confused? What is the Original Source? The Original Source, it is replied immediately in the next sutra, either of happiness or of distress, of everything, is that wherefrom everything emanates. Distress emanates from it and happiness also emanates and these cosmic manifestations also emanate. The sky also emanates everything emanates from the Supreme Source. How is it that both distress and happiness emanate and knowledge and ignorance also emanate? That is fullness. And how does everything emanate from that Original Source? That is explained in the Bhagavad Gita and in the Bhagavatam also. In Bhagavad Gita, Lord Krishna says, “I am the Source of everything. I am the Source of happiness, and I am the Source of distress. I am the Source of all this, of Brahma, Vishnu everything, for there is no Source beyond Me.” You will also find in the Bhagavad Gita that all dualities such as happiness and distress are reconciled in Krishna. “I am situated in everyone’s heart, and from Me there is remembering and forgetting.”

So why does one man forget and another man remember? Chaitanya Mahaprabhu says that the actual constitutional position of all living entities is that of eternal servitude to God. That is the position of everyone. All entities are made for that purpose, but we forget, and that forgetfulness is also from the Supreme. Why does Krishna allow one to forget? Because one wants to forget. We all have a tendency to imitate. If we see someone is enjoying himself, we think, “Oh, why shouldn’t I enjoy myself like him?” This is natural. We have the independence to think in that way. Similarly, among living entities whose business is to serve, there are those who want to imitate and become Krishna. Actually their position is that of a dog, but they want to become God. When living entities want to imitate in this way, they are immediately put into the clutches of Maya. Maya says, “All right you enjoy. Try to become God.” So in this material world everyone is trying to become God. I am trying to become God, and you are trying to become God, and so there is competition between gods. We have forgotten that we are dogs in our efforts to become God, as if God is such a cheap thing that anyone can become Him. This tendency to try to become God is actually asuric. We have the example of Hiranya Kashipu. As soon as his little child would say, “Krishna, Narayan,” Hiranya Kashipu would immediately become angry. “Oh, who is this Narayan?” he would ask. “Oh, He is God,” his little child would say. “Oh, who is God? I am God. Are you trying to respect some other God?” This philosophy is always present, and now it is very prominent. Everyone is trying to become God. There are so many swamis coming to your country and saying, “Oh, I am God, you are God, he is God, that is God, this is God.” So all this is going on.

In the lower stage they are grossly under the impression that I am this body, I am this mind or I am this intelligence, or I am God or so many other things. But the Bhagavatam explains the nature of the Supreme. The Supreme is that from which everything is emanating. And what is one of the characteristics of the Supreme? “He knows everything.” There are many so-called incarnations of God who do not even know what is going to happen the next moment. So this Srimad Bhagavatam gives the characteristics of the Supreme. It is the proper explanation of the Vedanta Sutra. The author himself, Vyasadeva, in the Fifth Chapter of the First Canto of Srimad Bhagavatam, explains how this commentary on the Vedanta Sutra (Srimad Bhagavatam) originally came to be written. After compiling huge volumes of Vedic literature, including the Vedanta Sutra, Vyasadeva was not satisfied. He was still morose. So Narada Muni, his Spiritual Master, could understand that he was seeking something. “Why am I morose?” Vyasadeva asked him. “I have tried to give knowledge to the people as far as possible, as I have known it from reliable sources, but I am still not satisfied.” At that time, when Narada came to see him, Vyasadeva received him well, for it is the duty of the disciple to give a good reception to the Spiritual Master. And when he was seated nicely, he began to speak to Vyasadeva. “My dear son of Parasara, do you think that you’ll be satisfied by identifying yourself with this material body or with this mind? That is not possible. You have compiled so many books based on this concept of life. Some living entities are considering that they are the body, and others are considering that they are the mind, and yet others are considering that they are the intelligence. But the self is none of these, for he is above them. He is transcendental. Unless one comes to that position there is no question of satisfaction.”

So this was the first point Narada Muni made. Vyasadeva was very great, born of a great father and very learned and fortunate. Yet, all of his books were based on the concept of the body and the mind. Therefore he could not find happiness. After the Battle of Kurukshetra, Vyasadeva wrote the Mahabharata, the history of this planet, and in it he deals with the four interests of human beings dharma, artha, kama, and moksha. In a human society, or at least in a peaceful human society, people must have religion (dharma) and some good economic development (artha), and they must have some nice arrangement for sense gratification (kama), and after they have failed to become satisfied with these, they next need liberation (moksha) from the material bondage. So these are the four basic needs of humanity. But Narada indicates here that these are not the highest. There is a final interest and ultimate need, and that is given in Srimad Bhagavatam. Becoming liberated is not final. Merging into the existence of the Absolute is not the ultimate. Therefore in the Srimad Bhagavatam we find from the very beginning that these four principles (dharma, artha, kama, and moksha) are cast aside. The great commentator, Sridhar Swami, says that one should not even aspire for liberation. That should be the position of the devotee. Lord Chaitanya Mahaprabhu said that he cared nothing for liberation. Life after life he only wanted Lord Krishna’s causeless devotional service.

Srimad Bhagavatam should be studied very carefully, scrutinizingly. There are eight commentaries which are authorized, and there are many ordinary commentaries which are not, but actually Srimad Bhagavatam and Bhagavad Gita are within themselves illuminating, just like the sunlight. One does not need a lamp to see the sunlight, and similarly one does not need commentaries to understand these great works which are self-illuminated. Simply if you try to understand them word by word, you will attain enlightenment. Yet, there are acharyas who can help. Here we can see that Vyasadeva, the great sage, is enquiring from Narada, and that is the duty of the disciple. Just like Sukha Goswami says, one should be inquisitive and one should enquire from a Guru, a Spiritual Master, who can actually give right knowledge. The Spiritual Master is one who can answer all questions. And what should one enquire? Should one enquire about the rate of stocks just like a businessman? No. That is also explained in Srimad Bhagavatam one should enquire about that which is beyond this darkness. Only when one is inquisitive to understand the spiritual worlds should he accept a Spiritual Master. Otherwise there is no need. A Spiritual Master is not a fashion or a fad. One should be very serious and make enquiry and then assimilate the answers. After hearing and assimilating, one should distribute the knowledge to the world. That is the order of Chaitanya Mahaprabhu.

So Narada tells Vyasadeva that he has written very well and that his knowledge is very wonderful. He gives him all credit for having enquired about Brahman, not about ordinary things. Brahman means that which is eternal, not temporary. So Vyasadeva has enquired, assimilated and delineated many wonderful things in the history of the Mahabharata, and he has set forth all information concerning the four principles of perfection. The Bhagavad Gita is also contained in that Mahabharata. Yet after setting down all of this, Vyasadeva was morose. Here, out of respect, Narada addresses Vyasadeva: “My dear prabhu, you have done such wonderful things, and you are so very learned. You have enquired about transcendental subject matter, and you have compiled so many fine books. Therefore why are you lamenting?”

This discussion between Narada and Vyasadeva is given in the First Canto of Srimad Bhagavatam, and it is very interesting. In it Narada indicates that Vyasadeva is unhappy because he has not dealt with the transcendental pastimes of Lord Sri Krishna. But the Srimad Bhagavatam, which deals with these pastimes, is the completion of Vyasadeva’s work and is consequently the cream of Vedic knowledge. Vyasadeva felt incomplete before writing it. Therefore it is not possible to have complete Vedic knowledge without studying it. We shall further discuss this conversation between Narada and Vyasadeva at another lecture.

New Vrindaban: The West’s First Krishna Conscious Community

Back to Godhead Magazine article – May 1971

By Hayagriva Dasa Adhikari

BTG Cover – Vol 1, # 41, May 1971

“You have New York, New England, and so many ‘New’ duplicates of European countries in the USA, why not import New Vrindaban in your country?” (Srila Prabhupada, Letter, 3/17/68)

Within the past three years communes have been popping up throughout America. They tend to sprout in the unlikeliest places, and they are conceived and nourished by the most diverse people. Practically all of them have “hippy” images and are inspired by current concern over ecology (O for a breath of gasp! air!) and a semi-Thoreauesque “let’s-get-back-to-the-earth-and-live-cheaply-and-simply” longing. Many of the members are just tired of “hassling” with urban culture too many peace marches, too many drug busts and many are just tired of their own image as underground culture freaks. Most of them inspire one another and, ironically enough, manage to superimpose their urban life-style upon the country.

The hills of West Virginia, however, are a tough and tender cradle for a different type of communal project. Although New Vrindaban is not yet three years old, it is one of the oldest and largest communes of the crop which arose in the last half of the Sixties. As fate has it, “hippy” communes sprout and die quickly discouraged by the first winter, diversity of interests, drug and sex confusion, local inhabitants but New Vrindaban, unique in conception and purpose, is expanding with a view to solidly establishing a genuine Vedic culture in America.

The “seed-giving father” is His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, founder-acarya of the Hare Krsna movement in the West, who conceived of New Vrindaban before coming to America from India in 1965. In his prospectus for the movement printed in 1966, Srila Prabhupada wrote that one of the five purposes of the International Society for Krsna Consciousness is: “To erect for the members, and for society at large, a holy place of transcendental pastimes dedicated to the Personality Krsna.”

Vrndavana is the forest where Lord Sri Krsna sported as a boy and is also the name of the supreme planet in which the Personality of Godhead eternally abides. New Vrindaban is an implantation in the Western world of the ideals established five thousand years ago in Vrndavana, India, by Lord Sri Krsna. The roots are ancient, but the fruits of the tree are ever new.

The integral or Utopian community is not new in American history. Indeed, it has been a most basic part of our history from the Puritan experiment at Massachusetts Bay in the 1630’s to this New Vrindaban experiment today. Despite differences of dress and circumstance, the aim of most of these communal experiences has been basically the same: to find a setting in which God consciousness can be pursued so that man’s journey through this temporary sphere of material existence can be successfully completed to transfer his consciousness to the Absolute or to the realms of eternality. The conception of a community of souls is founded on the premise that such a transferral is easier collectively than individually.

Different experimenters have expressed the ideal community in different ways. Some have been more successful than others, largely depending on the authority on which the community is based. Some have been based upon a strong personal authority (Brigham Young or John Smith and the Mormons, or Humphrey Knolls and the Socialist Community at Oneida). New Vrindaban is different in that it is based on perfect authority. If one analyzes the various communities of the past, he can see that they have fallen apart because they could not agree as to what was the center of the community, what was its aim, what was its unifying point. The most successful communities tended to be those that were strongly religious. They could unify on the basis of the worship And obviously where the concept of God is most agreed upon, that community will be most united and most harmonious. New Vrindaban is based on God, or “Krsna,” as revealed by the Spiritual Master and the information given by God Himself in the Vedic scripture Bhagavad-gita. It is because these authorities are agreed upon that there is unity of purpose at New Vrindaban.

Communal living has currently provoked many articles by journalists and many essays by students. In a recent survey, one graduate student asked one of the New Vrindaban leaders: “What is your advice to beginning communes?” The reply was instant: “Don’t try to start one without Krsna.” It was pointed out that the commune wouldn’t have lasted its first winter without faith in the instructions of the Spiritual Master Srila Prabhupada and a lot of Hare Krsna chanting. Communal living isn’t all honey and wildflowers, though there are plenty of both. First there is the seemingly eternal problem of finances, then manpower. There must be money to buy property and building materials; then the building must be carried out by: members who know more about construction than just nailing. Thus far New Vrindaban has twelve cottages and one main farmhouse, barn and pavilion constructed. Wells must be dug, sewage disposed, roads built, land plowed, supplies brought in. Then there must be heat for the winter stoves, firewood or oil and hay and grain for the cows and horses, which are quite expensive for the winter when there’re a dozen cows. And there’s more to crops than just throwing in seeds. In brief, there is so much involved in getting a commune functioning that it is no wonder that most of them fold and die before the first spring flowers bud. The advice: don’t try to start one without Krsna.

When Krsna descended from the spiritual sky 5,000 years ago, He gave a practical example of the ideal life when He sported as a cowherd’s boy. He showed that man can live very simply and reserve his main energies for what Emerson called “plain living and high thinking” by protecting and cultivating the cow. So one of the aims of New Vrindaban is protecting the cow and demonstrating the value of the cow in providing for the sustenance of man. At New Vrindaban, the cow is more than just an ordinary animal. Aside from the fact that Krsna was very fond of cows and that the cow is considered man’s second mother in the Vedas (dhenu mata), the cow represents man’s religion or man’s yearning and love for God. When such yearning and love are slaughtered, then man is left with the empty shell of materialism, or life without principle and meaning. So one of the main functions of New Vrindaban is to demonstrate the humane practicality of cow protection.

The Perfect Society

Most of the full time members at New Vrindaban come from the big cities New York, Los Angeles, etc. Although most come direct from the Krsna temples, the only requirement for entrance is sincerity. The community serves as a training camp in Krsna consciousness and, ideally, as an example of a perfect Krsna conscious community to show the practicality and applicability of the philosophy to communal living. The temples established in various cities are able to work very effectively to a certain degree, but they are not able under the present situation to exhibit what a perfect society is like. For that reason New Vrindaban is envisioned as a society where all the residents are Krsna conscious and where all of the activities are directed toward the ultimate goal. It is not that Krsna consciousness is inactive in any sense. The practitioners engage in work which may appear to be ordinary work but is in fact devotional service due to the change in consciousness. Everyone in New Vrindaban is aware that his work is devotional in character and is directed to the Supreme Godhead because the factual proprietor of the land, of the buildings, of the temples, of the food, of the vehicles, tools and all the varied paraphernalia is Krsna. The awareness of Krsna’s proprietorship enables the devotee to advance in Krsna consciousness while executing his daily chores.

In New Vrindaban this remembrance of the Supreme’s proprietorship is facilitated because the atmosphere has been Krsnaized: by the mere touch of sound Hare Krsna the hills, pastures, forests and streams are transported out of the State of West Virginia into the spiritual sky of Vaikuntha. As the Spiritual Master, Srila Prabhupada, writes: “We can remember Krsna in every moment. We can remember Krsna while taking a glass of water because the taste of water is Krsna. We can remember Krsna as soon as we see the sunlight in the morning, because the sunlight is a reflection of Krsna’s bodily effulgence. And as soon as we see moonlight in the evening we remember Krsna because moonlight is the reflection of sunlight. Similarly, when we hear any sound we can remember Krsna because sound is Krsna, and the most perfect sound, transcendental, is Hare Krsna, which we have to chant 24 hours. So there is no scope of forgetting Krsna at any moment of our life provided we practice in that way.” (Srila Prabhupada, Letter, 1/15/68)

The atmosphere of New Vrindaban is suitable for such remembrance process it is cosmic, rural, woodsy. Under the Milky Way, kirtana expands. Orion, the Pleiades, Sagittarius, Virgo all vibrate to the cymbal rhythm, the chants broadcast from the mountains of planet earth. The firmament revolves about the mahamantra, the chanting of Hare Krsna. There is kirtana, group chanting, every morning and evening. Offerings to the Deity are performed before dawn and five times throughout the day. The morning kirtana is usually over before sunrise. Then morning prasadam is taken, usually cereal, and the day’s chores begin. There is much to do at New Vrindaban, and all participate.

The conception and purpose of New Vrindaban are best set forth specifically in the letters of the Spiritual Master.

“Vrndavana conception is that of a transcendental village, without any botheration of the modern industrial atmosphere. My idea of developing New Vrindaban is to create an atmosphere of spiritual life where people in the bona fide orders of social divisions, namely, brahmacaris, grhasthas, vanaprasthas, sannyasis, or specifically brahmacaris and sannyasis and vanaprasthas, will live there independently, completely depending on agricultural produce and milk from the cows.” (Srila Prabhupada, Letter, 8/17/68)

“To retire from activities is not a very good idea for the conditioned soul. I have very good experience, not only in our country, but also in your country, that this tendency of retiring from activities pushes one down to the platform of laziness, and gradually to the ideas of the hippies. One should always remain active in Krsna’s service, otherwise strong maya will catch him and engage him in her service. Our constitutional position is in rendering service; we cannot stop activity. So New Vrindaban may not be turned into a place of retirement, but some sort of activities must go on there. If there is good prospective land, we should produce some grains, flours and fruits and keep cows, so that those living there may have sufficient work and facility for advancing in Krsna consciousness. In India actually Vrindaban has now become a place of the unemployed and beggars. Kirtanananda has already seen it. And so there is always a tendency toward such degradation if there is no sufficient work for service of Krsna.” (Srila Prabhupada, Letter, 7/14/68)

From the beginning, as Srila Prabhupada suggested, the program at New Vrindaban is geared to enable the student to progress along the path of devotional service; so there is work going on all the time. And the program is sufficiently diversified to accommodate a variety of talents, dovetailing them in Krsna’s service.

As in the many transcendentalist farms in 19th century America, the concept of life at New Vrindaban is that of plain living and high thinking.

Not Much Modernized

“Vrndavana does not require to be modernized because Krsna’s Vrndavana is a transcendental village. They completely depend on nature’s beauty and nature’s protection. The community in which Krsna preferred to belong was the vaisya (agricultural) community because Nanda Maharaja happened to be a vaisya king, or landholder, and his main business was cow protection. It is understood that he had 900,000 cows, and Krsna and Balarama used to take charge of them along with His many cowherd boy friends. Every day, in the morning, He used to go out with His friends and cows into the pasturing grounds. So, if you seriously want to convert this new spot into New Vrindaban, I shall advise you not to make it very much modernized. But as you are American boys, you must make it just suitable to your minimum needs. Nor should you make it too much luxurious as generally Europeans and Americans are accustomed. Better to live there without modern amenities and to live a natural healthy life for executing Krsna consciousness. It may be an ideal village where the residents will have plain living and high thinking. For plain living we must have sufficient land for raising crops, and pasturing grounds for the cows. If there are sufficient grains and production of milk, then the whole economic problem is solved. You do not require any machines, cinema, hotels, slaughterhouses, brothels, nightclubs-all these modern amenities. People in the spell of maya are trying to squeeze out gross pleasure from the senses, which is not possible to derive to our heart’s content. Therefore we are confused and baffled in our attempt to eschew eternal pleasure from gross matter. Actually, joyful life is on the spiritual platform; therefore we should try to save our valuable time from material activities and engage them in Krsna consciousness. But at the same time, because we have to keep our body and soul together to execute our mission, we must have sufficient (not extravagant) food to eat, and that will be supplied by grains, fruits and milk.

“The difficulty is that the people in this country want to continue their practice of sense gratification, and at the same time they want to become transcendentally advanced. This is quite contradictory. One can advance in transcendental life by the process of negating the general practice of materialistic life. The exact adjustment is in Vaisnava philosophy, which is called yukta-vairagya. This means that we should simply accept the bare necessities of our material part of life, and try at the same time for spiritual advancement. This should be the motto of New Vrindaban, if you at all develop it to the perfectional stage.” (Srila Prabhupada, Letter, 6/14/68)

Regarding New Vrindaban’s cow protection program, Srila Prabhupada writes:

“We must have sufficient pasturing ground to feed the animals all year. We have to maintain the animals throughout their lives. We must not make any program for selling them to the slaughterhouses. That is the way of cow protection. Krsna by His practical example taught us to give all protection to the cows, and that should be the main business of New Vrindaban. Vrndavana is also known as Gokula. Gomeans cows, and kula means congregation. Therefore the special feature of New Vrindaban will be cow protection, and by doing so, we shall not be the losers. In India, of course, a cow is protected, and the cowherdsmen derive sufficient profit by such protection. Cow dung is used for fuel. Cow dung dried in the sunshine is kept in stock for utilization as fuel in the villages. They get wheat and other cereals produced from the field. There is milk and vegetables, and the fuel is cow dung, and thus they are self-sufficient, independent, in every village. There are hand weavers for the cloth. And the country oil-mill (consisting of a bull walking in a circle around two big grinding stones, attached with yoke) grinds the oil seeds into oil. The whole idea is that people residing in New Vrindaban may not have to search for work outside. Arrangements should be such that the residents will be self-satisfied. That will make an ideal asrama. I do not know whether these ideals can be given practical shape, but I think that people may be happy in any place with land and cow without endeavoring for so-called amenities of modern life which simply increase anxieties for maintenance and proper equipment. The less we are anxious for maintaining our body and soul together, the more we become favorable for advancing in Krsna consciousness.” (Srila Prabhupada, Letter, 6/14/68)

Constructing Temples

As for the development of buildings, Srila Prabhupada has given specific instructions for temples and living quarters. At present New Vrindaban includes 133 acres (more land will be available in the future) of pasture, forest, ponds, waterfalls, mountains and streams, so there are varied settings for numerous buildings. Srila Prabhupada advises:

“Concentrate on one temple, and then we shall extend one after another. Immediately the scheme should be to have a temple in the center and residential quarters for the brahmacaris or grhasthassurrounding it. Let us go ahead with that plan at first.

“Also you will be pleased to note that I’ve asked Goursundar to make a layout of the whole land, and I shall place seven different temples in different situations, as prototype of Vrndavana. There will be seven principal temples, namely, Govinda, Gopinatha, Madana-Mohana, Syamasundara, Radha-Ramana, Radha-Damodara, and Gokulananda. Of course in Vrndavana there are about, more or less, big and small, 5,000 temples; that is a far distant scheme. But immediately we shall take up constructing at least seven temples in different places, meadows and hills. So I am trying to make a plan out of the description of the plot of our land. And the hilly portions may be named Govardhana. On Govardhana-side, the pasturing grounds for the cows may be alloted.” (Srila Prabhupada, Letter, 8/23/68)

New Vrindaban is a means for the sincere participants to please the Spiritual Master by progress in Krsna consciousness, and when the Spiritual Master is pleased, Lord Krsna is pleased. Srila Prabhupada writes:

“Now we can work with great enthusiasm for constructing a New Vrindaban in the United States of America. People who came from Europe to this part of the world named so many new provinces, just like New England, New Amsterdam, New York, so I also came to this part of the world to preach Krsna consciousness, and by His grace and by your endeavor, New Vrindaban is being constructed. That is my great happiness. Our sincere endeavor in the service of the Lord, and the Lord’s assistants, to make our progressive march successful, are two important things to be followed in the spiritual advancement of life. I think it was Krsna’s desire that this New Vrindaban scheme should be taken up by us, and now He has given us a great opportunity to serve Him in this scheme. So let us do it sincerely, and all other help will come automatically. I am very glad to notice in Kirtanananda’s letter that he has realized more and more that the function of New Vrindaban is nothing physical or bodily, but purely spiritual and for the glorification of the Lord, Sri Hari. If we actually keep this view before us, certainly we shall be successful in our progressive march.” (Srila Prabhupada, Letter, 8/23/68)

Another important project in New Vrindaban is the development of a school, grades one through twelve, where children from the urban centers can come to learn reading, writing, mathematics, the basic sciences and Krsna consciousness. At present children are being individually tutored, and official State approval is impending the construction of a schoolhouse to meet building regulations. “So you have now taken charge of the sunrise of New Vrindaban,” Srila Prabhupada writes. “Our program there is to construct seven temples. One, Rupanuga Vidyapitha, is to be a school for educating brahmanas and Vaisnavas. We have enough technological and other types of educational institutions; there are none where actual brahmanas and Vaisnavas are produced. So we will have to establish an educational institution for that purpose in New Vrindaban.” (Srila Prabhupada, Letter, 1/12/68) As soon as buildings are constructed, the school program can be swiftly executed: “I am encouraged to know that you are very enthusiastic about our projects for developing New Vrindaban. So far as the school goes, we have many qualified teachers, and they are all enthusiastic about going there and beginning their teaching work. The only thing is that there is as of yet no place to accommodate these teachers. So as soon as these facilities are constructed, we can at once start at full force in setting up our Krsna consciousness school program.” (Srila Prabhupada, Letter, 12/25/69)

In May and June, 1969, His Divine Grace Srila Prabhupada stayed in New Vrindaban for six weeks and gave specific directions for construction and general management. After his visit, he wrote: “I am always thinking of your New Vrindaban. The first thing I find is the taste of the milk. The milk which we are talking here is not at all comparable with New Vrindaban milk. Anyway, there must be a gulf of difference between city life and country life. As poet Cowper said, ‘Country is made by God, and city is made by man.’ Therefore my special request is that you should try to maintain as many cows as possible in your New Vrindaban. Regarding duties, the men should be engaged in producing vegetables, tilling the field, taking care of the animals, house construction, etc., and the women shall do the indoor activities: taking care of the children, keeping the temple and kitchen very clean, cooking and churning butter. If they cooperate with the boys, then surely very quickly New Vrindaban will develop as nicely as possible.” (Srila Prabhupada, Letter, 6/24/69)

In August, 1970, New Vrindaban held its first annual Janmastami celebration, a three day celebration of Sri Krsna’s birth, and hundreds of devotees from as far away as Australia attended. Srila Prabhupada, who was in India at the time, sent a Janmastami message, exhorting those interested in transcendental communal living to complete developing New Vrindaban into a village “one mile long and one mile wide.” “Regarding Janmastami arrangement, it is going on nicely, and that is very encouraging. We have started New Vrindaban in America, and it must be finished in the American way. In Vrndavana there are so many temples, they say 5,000, or in Vrndavana every home, every cottage is a temple. As far as possible, try to develop New Vrindaban on this standard. In the coming meeting of Janmastami, amongst other business you must have a resolution to finish the development of New Vrindaban in the right sense of the term.” (Srila Prabhupada, Letter, 8/20/70)