# January 8 *Lectures from this day: 20 recordings* --- **[1967: Śrī Caitanya-caritāmṛta, Madhya-līlā 22.6–10](spoken/1967/670108cc.ny)** > So this knowledge is acquired by the grace of the Supreme Lord, by the association of pure devotees. *Satāṁ prasaṅgāt mama vīrya-saṁvidaḥ*, one can attain this qualification. And if some way or other, either by faith or by knowledge or by association or by accidents, if one comes to this point, that "Kṛṣṇa, the Supreme, is the ultimate goal," then his life is perfect. > Ātma-māyayā*, internal potency. He is situated in the spiritual world by internal potency. And this is, this material world, His external potency. Therefore, although external potency is also Kṛṣṇa's potency—it is not different from Kṛṣṇa—but Kṛṣṇa is not here in the external potency. Kṛṣṇa is in the internal potency, although this potency is not different. Therefore it is inferior. It is inferior energy, it is called. And this, this is explained very nicely in the *Bhagavad-gītā, mayā tatam idaṁ sarvaṁ jagat avyakta-mūrtinā* : --- **[1968: Śrī Caitanya-caritāmṛta, Madhya-līlā 6.254](spoken/1968/680108cc.la)** > One who understands this perfectly... One has to understand. It is not that you blindly follow something. One has to understand. So Kṛṣṇa says, "One who has understood that I am the origin of everything..." *Budhā. Budhā* means one who is learned. *Bhāva-samanvitāḥ. Bhāva-samanvitāḥ* means "with thoughts." Not that whimsically or sentimentally to accept something, but with thought. "With thoughtful attitude or mood, one who has understood this fact," *budhā bhāva-samanvitāḥ,* "he worships Me." These things are there. > And Kṛṣṇa claims that *sarva-yoniṣu kaunteya*. Most of you must have read *Bhagavad-gītā,* and in the Fourteenth Chapter you'll find that Kṛṣṇa says, "My dear Arjuna, in all species of life there may be as many varieties of forms." We are all living entity. Here even, even in human society, we have got different types of form. Nobody will be exactly like the form of other gentleman. There is difference. So this is the beauty of creation. If you go to a tree, there are millions and billions of leaves, and you won't find one leaf exactly like the other. --- **[1969: Bhagavad-gītā 4.11–18](spoken/1969/690108bg.la)** > Therefore Kṛṣṇa says that "My way is followed by everyone." The impersonalists, they are also aiming to the same goal, and the *yogīs* or the localized realizer, they are also aiming the same goal. But the devotees, they have reached the same goal. That is the difference. The impersonalists or the *yogīs,* they could not reach the final goal. But the devotees, they have reached the final goal. Therefore you will find in the *Bhagavad-gītā* the Lord says, *bahūnāṁ janmanām ante jñānavān māṁ prapadyate* : "After many, many births of transcendental realization, one surrenders unto Me, accepting *vāsudevaḥ sarvam iti*, Vāsudeva, Kṛṣṇa, is everything." *Sa mahātmā sudurlabhaḥ.* "That sort of *mahātmā,* great soul, is very rare." > And you'll find in the *Bhagavad-gītā,* Fourteenth Chapter, He claims, *sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ*. There are 8,400,000's of forms of living entities, including human being. And Kṛṣṇa says, *ahaṁ bīja-pradaḥ pitā,* "I am their seed-giving father." So He claims to be father not only of the human society but of the animal society, beast society, bird society, insect society, aquatic society, plant society, tree society—all living entities. God cannot belong to any particular community or class. That is misconception. God must belong to everyone. --- **[1969: Bhajan & Purport to the Maṅgalācaraṇa Prayers](spoken/1969/690108pu.la)** > Vande 'ham* means "I am offering my respectful obeisances." *Vande.* V-a-n-d-e. *Vande* means "offering my respectful obeisances." *Aham. Aham* means "I." *Vande 'ham śrī-gurūn:* all the *gurus,* or spiritual masters. The offering of respect direct to the spiritual master means offering respects to all the previous *ācāryas. Gurūn* means plural number. All the *ācāryas. T*hey are not different from one another. Because they are coming in the disciplic succession from the original spiritual master and they have no different views, therefore, although they are many, they are one. > Vande 'ham śrī-gurūn śrī-yuta-pada-kamalam. Śrī-yuta* means "with all glories, with all opulence." *Pada-kamala:* "lotus feet." Offering of respect to the superior begins from the feet, and blessing begins from the head. That is the system. The disciple offers his respect by touching the lotus feet of the spiritual master, and the spiritual master blesses the disciple by touching his head. Therefore it is said, "I offer my respectful obeisances unto the lotus feet of all the *ācāryas.*'' *Śrī-yuga-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca. Gurūn* means spiritual master, and *vaiṣṇavāṁś ca* means all their followers, devotees of Lord. --- **[1973: The Nectar of Devotion](spoken/1973/730108nd.bom)** > Bhagavān,* the personal. Kṛṣṇa says, *brahmaṇo 'haṁ pratiṣṭhā. Avajānanti māṁ mūḍhā manuṣīṁ tanum āś..., paraṁ bhāvam ajānantaḥ*.So these thing will be realized by..., through the process as it is recommended by Narottama dāsa Ṭhākura. > One does not require to become a Vedāntist. Simply if one chants Kṛṣṇa's name, holy name, and in ecstasy dances, he's more than a Vedāntist. Actually, *vedānti* means one who knows the ultimate knowledge, *veda. Veda* means knowledge. And *anta* means ultimate. *Vedānta.* Then what is that ultimate knowledge? Kṛṣṇa. *Vedaiś ca sarvair aham eva vedyam*. That is ultimate knowledge. So one who has understood Kṛṣṇa and Kṛṣṇa's love, he's dancing, then what more *Vedānta* can do? That is the first-class realization of *Vedānta. Kṛṣṇot-kīrtana-gāna-nartana-parau.* --- ## [1973: Śrīmad-Bhāgavatam 1.2.6 [Hindi](spoken/1973/730108sb.bom)] --- ## [1974: Morning Walk [Partially Recorded](spoken/1974/740108mw.la)] --- **[1974: Śrīmad-Bhāgavatam 1.16.11](spoken/1974/740108sb.la)** > Śrī Caitanya Mahāprabhu, a very young age, twenty-four years only, He took *sannyāsa.* Why? *Tyaktvā..., rāja-lakṣmī.* What is that verse? *Vande mahā-puruṣa te caraṇāravindam*. That is predicted. "The Lord will give up His Lakṣmī and will take *sannyāsa* and preach." These are stated in the Vedic literature. So this is Śrī Caitanya Mahāprabhu. There are many evidences in the *śāstras* about Śrī Caitanya, the Lord, Supreme Lord's taking of *sannyāsa* and preaching. So we accept Śrī Caitanya Mahāprabhu not only by His uncommon actions, but also on the evidence of the *śāstra.* You can accept. Not that any rascal comes, that "I am incarnation of God." No, no. We cannot accept that. We must first of all see that He is mentioned in the *śāstra,* and He is actually acting uncommonly, which is not possible by any human being. These two things, features, must be... Just like Śrī Caitanya Mahāprabhu we accept, the Supreme Personality of Godhead. There are many instances, He is playing like ordinary man, but at times showing the Supreme Personality of Godhead. Just like in Jagannātha Purī, Ratha-yātrā festival, sometimes the *ratha,* chariot, will be stuck up, will not move. People draw it, but does not move. Even King Pratāparudra engaged some elephants, and the *ratha* is not moving. And Śrī Caitanya Mahāprabhu would say, "All right, let Me try." So He would go back side of the car and with His head push it, and very easily it will go. This is extraordinary. Even the elephants, big, big elephants, could not draw. But by Śrī Caitanya Mahāprabhu's pushing by head, even there was no need of drawing it or catching the rope. Similarly, Śrī Caitanya Mahāprabhu, when He was performing *kīrtana,* He used to form four parties, and each party will see that Śrī Caitanya Mahāprabhu is present there. > So Śrī Caitanya Mahāprabhu is predicted in the *Śrīmad-Bhāgavatam* and other scriptures as the Supreme Personality of Godhead. We do not accept Śrī Caitanya Mahāprabhu simply because He was a saintly person. There is controversy about Śrī Caitanya Mahāprabhu amongst the Vaiṣṇava community. Just like the Nimbārka-sampradāya, they say that "We accept Śrī Caitanya Mahāprabhu as a great devotee," but we, Gauḍīya-sampradāya, we say that Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, because it is stated in the *śāstra, kṛṣṇa-varṇaṁ tviṣākṛṣṇam*. He is Kṛṣṇa, in the category of Kṛṣṇa, *kṛṣṇa-varṇaṁ*... Just like *brāhmaṇa-varṇa. Kṛṣṇa-varṇa,* same category. But He is, by complexion, yellowish, not *kṛṣṇa. Tviṣā akṛṣṇa. Tviṣā* means "by the bodily skin." Just like we have different color..., different skin, different color, similarly, *tviṣā,* by His skin, He is not *kṛṣṇa,* He is not black. *Tviṣā akṛṣṇa. Akṛṣṇa* means "not black." So "not black" means you can accept any other color which is not black. So that there is proof in the *śāstra* that Lord, Kṛṣṇa, has also many colors. *Śuklo raktas tathā pītaḥ.* When, similarly, when Kṛṣṇa's horoscope was made by Gargamuni, he said that "This child formerly had *śuklo raktas tathā pītaḥ.* He was white color, He was yellow color and He was red color." So this *pīta,* yellow color, is also Kṛṣṇa's another color. *Kṛṣṇa-varṇaṁ tviṣākṛṣṇam.* So here, *tviṣākṛṣṇa. Akṛṣṇa* means not black. So "not black" means you must take the other three, namely white, red and *pīta.* So other two colors in the Satya-yuga and Dvāpara-yuga was manifested, red color and white color. Hayagrīva, white color. So the *pīta..., kṛṣṇa* color is also finished. Therefore *pīta,* yellowish color. Śrīla Jīva Gosvāmī has very nicely... --- **[1975: Śrīmad-Bhāgavatam 3.26.31](spoken/1975/750108sb.bom)** > The first-class *yogī* is. So actually it is so. As soon as you contact the Supreme, *yoga..*. *Yoga* means contact, and another meaning, everyone knows, in mathematics, *yoga*: one plus one equal to two. And *viyoga:* one minus one equal to zero. *Viyoga, vi-yoga,* discontact, and contact. So we are now separated, separated superficially. "What is God? I don't care for God. I am God," this, that. Therefore *yoga* system is required to connect again your relation, reestablish. It is not broken. It is exactly like that: a boy is away from home for many, many years, so he is now separated or discontact. But immediately he can contact by remembering his father, mother, family, immediately. Immediately the relationship is revived. So *yoga* system means from time immemorial we have forgotten Kṛṣṇa, or God. This is our position. *Kṛṣṇa bhuli' sei jīva anādi-bahirmukha*. > We have to see how wonderfully the subtle actions are described in Sāṅkhya philosophy by Kapiladeva. There are many modern psychologist, scientist, physist, but they cannot analyze the subtle function that is going on, creating things as they are. Superficially we can see, but how things are taking place, that can be described in the Vedic literatures, not any other book. Therefore it is said, *vidyā bhāgavatāvadhiḥ:* "One who has studied *Śrīmad-Bhāgavatam* thoroughly, he has seen the end of knowledge." And actually, *Śrīmad-Bhāgavatam* is the commentary, or explanation, on the *Vedānta-sūtra.* Vyāsadeva made *Vedānta-sūtra,* the ultimate knowledge, and he made his comment also, natural commentary. That is *Śrīmad-Bhāgavatam.* At the end of every chapter of *Śrīmad-Bhāgavatam* you will find, *brahma-sūtrasya bhāṣya:* "It is the natural comment of *Brahma-sūtra.*" So if we study *Śrīmad-Bhāgavatam* very thoroughly, and specifically from a person *bhāgavata,* then our life is successful. *Nityaṁ bhāgavata-sevayā*.* That is the instruction, *nityam.* --- **[1976: Morning Walk](spoken/1976/760108mw.nel)** > [break] The Tirupati is a Vaiṣṇava temple, so they should encourage... Vaiṣṇavism means real religion. All other, bogus, cheating religions. That is... *Dharmaḥ projjhita-kaitavo atra*. Kaitava* means cheating. *Na te viduḥ svārtha-gatiṁ hi viṣṇum*. They do not know that. What is this land? > [break]...*mānave prāhur* This Manu. Original instruction is coming from Manu. [break]...the word *Manu,* the word *mānava* has come. Just like he has started that *mānava-dharma. Mānava-dharma* means Manu. That he does not know. From Manu, *mānava* has come, just like from *sādhu, sādhava* has come. They do not know even grammar. [chuckles] These leaders, they do not know even grammar. --- **[1976: Room Conversation](spoken/1976/760108r1.nel)** > This *yogamāyā* curtain is also mentioned in the Fifteenth Chapter of the *Gītā.* The Supreme Personality of Godhead in His transcendental form of bliss and knowledge is covered by the eternal potency of *brahma-jyoti,* and the less intelligent impersonalists cannot see the Supreme on this account. Also in the *Śrīmad-Bhāgavatam* [10.14.7] there is this prayer by Brahmā: 'O Supreme Personality of Godhead, O Supersoul, O master of all mystery, who can calculate Your potency and pastimes in this world? You are always expanding Your eternal potency, and therefore no one can understand You. Learned scientists and learned scholars can examine the atomic constitution of the material world or even the planets, but still they are unable to calculate Your energy and potency, although You are present before them.' The Supreme Personality of Godhead, Lord Kṛṣṇa, is not only unborn, but He is *avyaya,* inexhaustible. His eternal form is bliss and knowledge, and His energies are all inexhaustible." --- **[1976: Śrīmad-Bhāgavatam 6.1.15](spoken/1976/760108sb.nel)** > And in the *Vedānta-sūtra* it is said, *janmādy asya yataḥ*. Anything which is emanating... Everything which is emanating from a particular source, that is Brahman. So what is that original source of everything? That is explained in the *Bhagavad-gītā.* Kṛṣṇa says, *ahaṁ sarvasya prabhavaḥ : "From Me everything is emanating." Therefore Kṛṣṇa is Para-brahman. Therefore the conclusion is that if you come to the platform of *bhakti,* then automatically you become liberated. So it is also confirmed in the *Bhagavad-gītā,* > So there are two *kṣetrajñas.* One *kṣetrajña* is the *jīva,* soul, and another *kṣetrajña* is Paramātmā, Bhagavān. [break]...clearly distinguished by Kṛṣṇa that *kṣetra-jñaṁ cāpi māṁ viddhi:* "You are not only *kṣetrajña.*" The *jīva* soul is *kṣetrajñā.* He knows, just like you know, I know, "It is my body." So there are two *kṣetrajñas.* One *kṣetrajña* I am. Just like I know this is my body, you know this is your body, but I do not know what is going on in your body, you do not know what is going on in my body. Therefore Kṛṣṇa says *ca, eva, kṣetrajñaṁ ca api māṁ viddhi:* "Not only you are *kṣetrajña;* I am also *kṣetrajña* because I am Para-brahman, or Supersoul." But what is difference between these two *kṣetrajñas*? The difference is that one *kṣetrajña* knows about his own body, but the super-*kṣetrajña,* He knows everyone's body. --- **[1977: Morning Walk](spoken/1977/770108mw.bom)** > Pañcasordhvam vanam vrajet. Vrajet* means compulsory. Just like we accept so many things compulsory, similarly, to give up family attachment after fiftieth year, that is compulsory. We therefore invite all the compulsory—what is called—renouncement. Of course, nobody can go to the forest. That is not possible. They are not trained up as *brahmacārī.* So this Hare Kṛṣṇa Land—"Come on." All the *vānaprasthas,* they can live in this land or Vṛndāvana, Hyderabad, simply for *bhagavad-bhajana* and no other purpose. *Anyābhilāṣitā-śūnyaṁ* [Bhakti-rasāmṛta-sindhu*1.1.11], making all other purposes zero. *Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam*. > When you are criminal, you are under the grip of the magistrate. If he puts you in jail, you cannot say that "I don't like." No. You like or not; you must go. Who cares for your liking? Therefore *mūḍha. Prakṛteḥ... Prakṛti,* the laws of nature, is working in its own way. Nobody can change it. But *ahaṅkāra-vimūḍhātmā:* those who are rascal, they are thinking, "I am independent. Whatever I like, I can do. There is no God. There is no law." *Kartāham iti manyate*. That should be avoided, that I am not independent. So that knowledge is lacking at the present moment. "Whatever I think, I can do. It is private. Religion is private." And big, big *svāmīs* are supporting, "Yes, religion is your private." --- **[1977: Morning Discussion about Kumbh-melā](spoken/1977/770108r1.bom)** > So *karma, śubhā-śubha saba bhaktir baddha*—*Caitanya-caritāmṛta. Śubha karma* or *aśubha karma,* they are all hindrances to spiritual progress. In material world, good and bad, both are the same. *Dvaite bhadrābhadra sakali samāna. Bhadra* and *abhadra. Bhadra* means good; *abhadra* means bad. *Sakali samāna ei bhala, ei manda*—*saba 'manodharma.* "This is good; this is bad"—they are simply mental concoction. > That within the Kṛṣṇa's mouth there are millions of *brahmāṇḍas,* they think it is simply fictitious. Doctor, so you are feeling all right? --- **[1977: Room Conversation](spoken/1977/770108r2.bom)** > So this movement is for that purpose. It is not for this *janma-mṛtyu,* I mean, temporary *jarā-vyādhi.* That is all right, but Kṛṣṇa says—if we take Kṛṣṇa's advice, *Bhagavad-gītā*—that is not problem. If there is little trouble, *tāṁs titikṣasva bhārata.* Real problem is that *janma-mṛtyu-jarā-vyādhi*, try to stop it. That is intelligence. > That is culture; that is education—not to be very much bothered with the temporary. That is not very intelligence. Give them this culture, Kṛṣṇa consciousness. So we have got this body. So long you have got this body, you may give relief to the eyes, but another trouble will come. It is not guarantee that by giving them relief to the eyes he gets relief from all kinds of disease. That is go... That will go, going on, *janma-mṛtyu...,* er, *mātrā-sparśās tu kaunteya*. So give relief, and the real relief, how to stop... That is our Vedic civilization, that you should not become father, you should not become mother, if you cannot give protection to your children from the cycle of birth and death. *Pitā na sa syāj jananī na sā syāt na mocayed yaḥ samupeta-mṛtyum*. --- **[1977: Room Conversation](spoken/1977/770108r3.bom)** > The similar question was Sanātana Gosvāmī. Sanātana Gosvāmī, after leaving his..., resigning his post, he was living as a mendicant, and there was no bodily comfort. Naturally there was so many eczema, and it is wet eczema. --- **[1977: Room Conversation](spoken/1977/770108r4.bom)** > > anyasyām api bhāryāyāṁ > > śakale dve bṛhadrathāt > > ye mātrā bahir utsṛṣṭe > > jarayā cābhisandhite > > jīva jīveti krīḍantyā > > jarāsandho 'bhavat sutaḥ > > [1977: Room Conversation](spoken/1977/770108r5.bom)** > [break] Otherwise there is no death. *Na hanyate hanyamāne śarīre*. Actually there is no death. This forgetfulness is death. We have forgotten who was our father, who was our mother, where I was born. That is death. And otherwise I am the soul, continuing. Just like in childhood so many things we did, but we have forgotten. The forgetfulness is death. The more one forgets, the more one is dead. Otherwise there is no death. *Na jāyate na mriyate vā* : "Never takes birth, never dies." Then what is death? Death is forgetfulness. > [pause] Woman... Girls should be taught how to become faithful wife, how to learn nice cooking, cleansing, dressing. Simple method. There is no objection of their becoming scholar, but that is not necessary. They have got natural inclination to give service by cooking, cleansing, dressing. Cleanliness is the first necessity. That is hygienic, spiritual and calm, quiet. India has got special facility to remain clean. Only in this country you can take thrice bathing. In other countries... It is easy there. In your country there is hot water. There is no difficulty if one practices. I think our men have such practice. But this cleanness is this taking bathing at least twice. That keeps a man very clean. --- **[1977: Room Conversation](spoken/1977/770108r6.bom)** > There are similarly men also, unnecessarily they are envious, offensive. Unnecessary. They cannot tolerate others' opulence. Just like our Godbrothers. They are envious. What I have done to them? I am doing my business, trying to serve my Guru Mahārāja. But they are envious because I am so opulent. I have got so much status, so many temples, so much influence all over the world. Everyone is praising me about... This is ignorance. And this is regrettable, because they are posing themselves as Vaiṣṇava. Ordinary man can do that, but they are dressing like Vaiṣṇava, and they are so envious. Unnecessary. That Tīrtha Mahārāja, unnecessarily he was envious, whole life fighting, fighting, fighting in the court and died. Simply planning. --- **[1977: Arrival of Rāmeśvara - BBT Manager](spoken/1977/770108r7.bom)** > [break] I am going to spend this money in huge advertisement propaganda. I have given him the idea. Because here in India we haven't got devotees pushing as in USA and America we have got our devotees, they are attacking and pushing. Here there is no such devotee. And therefore I have proposed huge, big advertisement in the paper. > He's *suyār kā bācchā.* Why? The hog has no discrimination of sex. No animal has got—especially this hog. You'll find a study, that one side, drinking the milk, and next, plies over him. Cannot reach. Still, hog wants.... Small kiddies for sex. That sex desire is so strong from the very beginning of... And no sense that "It is my mother." --- *Letters *[1968: Letter to Hayagriva](letters/1968/680108_hayagriva)** > Please read it and let me know your opinion. I may stay here for a few days. --- **[1970: Letter to Bali Mardan](letters/1970/700108_bali_mardan)** > Please accept my blessings. I was in due receipt of your letter and two price quotations while I was in London, but, because I was busy in so many engagements, I could not reply you earlier. The price quotation from Dia Nippon is accepted, but as soon as I make arrangement for the money I shall confirm it and send the manuscript. In the meantime, I learn that you are going to Australia and you have already got the visa to Sydney. You want to take with you Upendra, and I have advised him to follow you. Both you and Sudama went to Japan, now Sudama has taken charge of Tokyo center, and if you take charge of Sydney center, it will give me the greatest pleasure. My ambition is to open centers as many as possible. At least, I want to see that centers are opened in very important places. Now you have seen how practically our students are opening centers here and there. All the new centers recently opened in California and central states are improving very much. I have received one letter from Bamanadev from St. Louis. It is very much encouraging. I now you are very sincere Krishna conscious preacher and Krishna will surely help you in your great adventure. So by this work not only you will be blessed by Krishna, which is a spiritual gift, but also your name will be recorded in the history of the Krishna Consciousness Movement, which I am sure is to grow to the largest volume of expansion. I shall always pray for your long life for preaching work in the service of the Lord. Thank you very much. --- **[1970: Letter to Govinda](letters/1970/700108_govinda)** > Your description of different fruits and flowers, especially mangos, are very attractive for me. Last year, when I went to your place, I was attracted more from the same description, but it was rainy season and there was not much of the local fruits and flowers available. --- **[1970: Letter to Sudama](letters/1970/700108_sudama)** > Row, a South Indian gentleman, is helping you, and why not take some help from Dai Nippon Co.? They can issue a certificate in our favor that we are completely non-political, religious institution meant for every human being. --- **[1971: Letter to Sai](letters/1971/710108_sai)** > The problem that your followers want to accept you as guide in spiritual matters is not objectionable if they are sincere. If they have sincere faith in you, it may not be disturbed, rather it can be fully utilized. --- **[1971: Letter to Visnujana](letters/1971/710108_visnujana)** > It is good news that you have now got a house and are remodeling it for the Temple. You may immediately arrange an alter for worship of Guru-Gauranga and that will be very suitable for the present. --- **[1971: Letter to Vrindaban Candra](letters/1971/710108_vrindaban_candra)** > I am so glad to hear that our Philadelphia temple is running so smoothly, "filled with love and truthfulness." Such an atmosphere is so congenial for advancement in Krishna Consciousness and if the Prabhus there continue their devotional activities in such a spirit, so many people will be attracted. Also I am glad to note that you and your wife are cooperating so nicely in Krishna's service. --- **[1974: Letter to Jagadisa](letters/1974/740108_jagadisa)** > My idea in forming the GBC is that I may be spared from the management and use my time for translating books. So please continue to correspond and occasionally visit the centers in your zone to see how they are doing. --- **[1974: Letter to Mukunda](letters/1974/740108_mukunda)** > Please see the full letter for details. --- **[1975: Letter to Madhudvisa](letters/1975/750108_madhudvisa)** > I have accepted Bhakta Wayne and Bhakta Rod as my firstly initiated disciples. Their names are as follows: Venugopala and Ramasaran. --- **[1975: Letter to Malati](letters/1975/750108_malati)** > Please continue your service nicely as one of my elder women disciples always setting good example for others to follow. --- **[1975: Letter to Tribhuvanatha](letters/1975/750108_tribhuvanatha)** > But if you can stay there in England and continue your festival program, that will be best. 5th, 1975 and have noted the contents. --- **[1977: Letter to Bhagavatji Gunarnava](letters/1977/770108_bhagavatji_gunarnava)** > In your letter dated 24/12/76 you have stated, "to enable the work to carry on steadily as per schedule we will require Rs. 2 lakhs per month beginning 1st January 1977, as opposed to the Rs. ---