Chapter 55: The Final Lesson
Despite his promise to live, Śrīla Prabhupāda said his life was still in Kṛṣṇa's hands-everything was. His free choice did not mean he was absolutely independent. Rather, the pure devotee's attitude is to freely surrender to Kṛṣṇa, whatever happens. In the mood of the
Because the exchanges between the Lord and His pure devotees are always supremely personal, both the Lord and His devotees express desires and individual will. In His childhood
Śrīla Prabhupāda had already expressed his surrender in the prayer he had given his disciples to offer on his behalf: "My dear Lord Kṛṣṇa, if You desire, please cure Śrīla Prabhupāda." By the phrase "if You desire," he was reminding his followers of the supreme prerogative of Kṛṣṇa and was asking them to abide by it, although he was also giving them an acceptable way to petition Kṛṣṇa. In a similar case in 1967, he had given his disciples another prayer: "My master has not finished his work." He had said then that Kṛṣṇa had responded to this prayer, granting the wishes of the devotees. Śrīla Prabhupāda himself was responding to the devotees' prayers, and Kṛṣṇa had given him the choice. But as a surrendered soul, Śrīla Prabhupāda waited for further developments, ever sensitive to Kṛṣṇa's desire. As Prabhupāda had said when invited by Kīrtanānanda to come to his palace in New Vrindaban, "Let us see which palace I am going to."
As a loving tension can sometimes exist between the Supreme Lord and His pure devotee, so now a similar tension existed between Śrīla Prabhupāda and his followers. Prior to his disciples' desperate petition at his bedside, Śrīla Prabhupāda had seen his duty as instructing his disciples in how to die. Part of his mission was to set the perfect example in this most important lesson-how to pass life's ultimate test. But now his disciples were asking him to postpone the lesson in dying and stay with them indefinitely in the preaching field. And Prabhupāda had agreed, showing that he had the ability to live if he chose. But sooner or later he would have to return to the lesson on how a person should face the end of life.
One special feature of Śrīla Prabhupāda's activities is his relating intimately to the human condition while at the same time remaining aloof and transcendental. As a pure devotee, he was not subjected to the law of
But Śrīla Prabhupāda, while always transcendental to this world, showed the conditioned souls how they too could come to the stage of liberation by constantly thinking about Kṛṣṇa and serving Him, so that at the time of death they could return to Kṛṣṇa in the eternal, spiritual world. And Prabhupāda's lessons were always practical and universal. Śrīla Prabhupāda's books, for example, were not mere theory but were practical and full of realized knowledge. And Prabhupāda practiced what he preached; his entire life was exemplary. He had been in family life, and even then he had vigorously preached, by starting his
As part of his instruction and example, Śrīla Prabhupāda knew he would have to show people just how to die. He had escaped death a number of times-by Kṛṣṇa's grace, by the prayers of his disciples, and by his own pure and powerful will to propagate his movement. But from the signs given to him by Lord Kṛṣṇa in 1977, Śrīla Prabhupāda began decisively and conclusively ending his mission in the material world. And among his final duties was his giving complete guidelines on how to die. He was perfectly showing how to do that which everyone has to do, but which is most difficult to do successfully: die.
But a loving conflict was there. Prabhupāda loved his disciples. He also knew they were not yet fully mature. His movement already had great potency and stature in the world, and yet it had many enemies. He was inclined to always protect his devotees, his movement, and all living entities, even the animals. So when his most intimate and faithful disciples pleaded that they could not go on without him, he had turned from showing how to die, agreeing to stay with them and preach. But at what point would they ever be willing to let him go? At what point could he say that the world of
In following his decision to stay, Śrīla Prabhupāda turned himself over to his disciples, allowing them to care for him completely. Those who took part recalled that never before had Śrīla Prabhupāda allowed such intimate dealings between himself and his disciples. The only thing comparable was in New York, in 1966, when he had been very intimate in dealing with the first persons to join him, persons who had known nothing of the etiquette of approaching a spiritual master. But those who were present now and who had also been present then said that these days were even more intimate.
At one point Kīrtanānanda firmly insisted that Śrīla Prabhupāda drink a full cup of juice, even when he said he had had enough. Kīrtanānanda felt awkward, insisting. "I am not like Mother Yaśodā that I can do this," he said. "I keep remembering that you are my spiritual master." But Śrīla Prabhupāda allowed himself to be ordered by Kīrtanānanda. Similarly, Bhavānanda, Tamāla Kṛṣṇa, Bhakti-cāru, Upendra, and other servants coaxed Śrīla Prabhupāda to follow certain diets and cared for his body constantly. The other devotees were reminded of the story of Īśvara Purī, who gave intimate bodily service to his spiritual master, Mādhavendra Purī, when Mādhavendra was in the last stages of his life and apparently invalid. According to the
Śrīla Prabhupāda had deferred the lessons in dying in favor of giving his disciples an unparalleled opportunity to serve him in pure and simple love. And he allowed this not only for a few, but for whoever came to Vṛndāvana. Many came, and all were allowed to enter Śrīla Prabhupāda's room, massage his body, and sit with him as long as they liked, day and night, chanting the holy name for his pleasure. Śrīla Prabhupāda also recommenced his translating, and this was done openly. Whereas previously he had always worked in solitude, he now encouraged all devotees to come as he lay in bed dictating his Bhaktivedanta purports. He was giving himself completely and declaring it also, telling the devotees present, "Never leave me," and "I cannot live without your company." They had asked him to stay, and he had agreed, consigning himself completely to their care.
Those who were blessed to have this service felt themselves passing over all barriers of reluctance to serve, as well as all barriers of material desire. By intimately serving Śrīla Prabhupāda, they felt the strength of complete surrender and sensed that this would sustain them always, even when Śrīla Prabhupāda eventually did depart from the world.
Prabhupāda also continued speaking, as he had in recent months, about being unafraid of death and being fixed in transcendental knowledge. When receiving a presentation of some of his books recently printed in Portuguese by Hṛdayānanda Goswami, Prabhupāda encouraged him and said, "This is life. The material world is just bones. The bones are not our real life. Our real concern is the living force. The bones may remain or go-it doesn't matter. The real life is sustaining the bones. There is even a history that there was a ṛṣi who had only bones. So there is a science by which you can sustain life by only bones. Hiraṇyakaśipu did it."
"You are also doing it, Śrīla Prabhupāda," Tamāla Kṛṣṇa said.
"So take care of the bones as long as possible," said Prabhupāda, "but the real life is here, always remember that. The material world means we are simply all protecting bones and flesh together. But they have no knowledge of what they are."
And when Ātreya Ṛṣi visited Śrīla Prabhupāda and asked that he visit Tehran, Prabhupāda said that he was ready to go, but "Now you have to take a bundle of bones." These were, of course, the same themes that Prabhupāda had always taught, the same themes that were in his books. But the lessons were more poignant and striking when Prabhupāda applied them to his own situation.
More than one devotee compared Prabhupāda to Bhīṣmadeva, who gave important instructions in his last days. As Bhīṣma felt no pain and delivered learned and loving discourses even from his "bed of arrows," and as Bhīṣma determined by his own will the time of his departure from the world, so Śrīla Prabhupāda spent his last days oblivious to his physical condition, defying death, and instructing his spiritually innocent sons. But Prabhupāda's sons could no longer stand by and simply hear the philosophical lessons. Prabhupāda had accepted their affection when they had cried for him to stay with them, and now they wanted to express that affection in the only world they understood, a world with Śrīla Prabhupāda living and talking with them, laughing or reprimanding them, as he liked. They wanted him to eat and drink and become physically strong again.
But again Śrīla Prabhupāda seemed to change, and he began refusing food and drink. He had postponed his passing away to exchange lovingly with his disciples, and yet at the same time, by refusing to eat or drink, he was showing his preference for passing away. He admitted, when pressed, that it was an impossible course of action-to live without food or drink. Nor did he expect or want miracles. If he was to get better, it would be by taking nourishment. But for reasons of his own, he would not eat. He said recovery was material, and he didn't want it.
He kept closely in tune with the will of Kṛṣṇa, allowing the holy name to sustain him. The doctors who came were often puzzled, but those who were Vaiṣṇavas understood and respected his prerogative. Prabhupāda's servants made anxiety-filled attempts to induce Prabhupāda to take regular treatment. But Prabhupāda preferred to take only
"Śrīla Prabhupāda," Bhavānanda coaxed, always working on the assumption that Prabhupāda could stay if he wanted, "your presence on this planet is the only thing that's keeping the onslaught of the Kali-yuga from really taking effect. We have no idea even what will happen if you leave."
"It is not in my hands," said Śrīla Prabhupāda, with perfect clarity of consciousness. "Kṛṣṇa-Balarāma."
Śrīla Prabhupāda always spoke clearly, logically, and with complete devotion to Kṛṣṇa. Up until the last he dealt with practical matters, forming a Bhaktivedanta Swami Charity Trust for reconstructing ancient temples in Bengal and arranging final details regarding ISKCON properties and monies. Through all dealings he stayed always alert, and he absorbed himself in
But it became obvious to his disciples that, despite his promise, he was again moving inevitably towards giving the final lesson. He was teaching that love was beyond death, that a disciple's love could call the spiritual master back to the world to stay, and that a pure devotee has the ability to stay in the world beyond his allotted time. Meanwhile, however, he was progressing steadily to the final point. The devotees didn't feel angry with him or cheated that he was doing so. He had told them that he had free will given by Kṛṣṇa. And they also, by their free will, had asked him to stay, and he had agreed. But they knew he was not obliged. If, despite their prayers, Lord Kṛṣṇa was telling Śrīla Prabhupāda that he should come back home to Godhead, what could they do but accept? If Śrīla Prabhupāda was accepting, then they would accept also. Nothing, however, could change the fact of their surrendered love; it had now become a solid pact that could not be vanquished by any material changes. They had passed the test of eternal loving service, and that could not be taken away by death.
Up until the end there were interludes of sweetness as well as displays of Prabhupāda's indomitable mood of fighting for Kṛṣṇa. One day Prabhupāda's sister Piśīmā arrived unexpectedly, and Prabhupāda asked her to cook
"It doesn't matter whether what she cooks does good to me or bad," said Śrīla Prabhupāda. "She is a Vaiṣṇavī. It will be good for me." He then began speaking in an extremely humble way. "Probably I became a little puffed up because of my opulence and success," he said. "Now God has shattered that pride. If you don't have your body, what is there to be puffed up about?"
Bhakti-cāru Swami protested, "Śrīla Prabhupāda, whatever you have done, you have done for Kṛṣṇa."
"That may be, but in this world, unknowingly you commit offenses."
When Piśimā heard this, she exclaimed, "No, no, he never committed any offense."
"You cannot ever commit offenses," said Bhakti-cāru. "You are God's very dear one. How can you commit offenses?"
"I am a little temperamental," said Śrīla Prabhupāda. "I used to use words like
There were also visits from Śrīla Prabhupāda's Godbrothers, and again Prabhupāda asked forgiveness for his offenses. One time, Niṣkiñcana Kṛṣṇadāsa Bābājī, Purī Mahārāja, Āśrama Mahārāja, Ānanda Prabhu, Puruṣottama Brahmacārī, and about twenty others came and sat next to Prabhupāda's bed. He was resting when they arrived, and they joined the
"All over the world there is a beautiful field to preach Kṛṣṇa consciousness," he said. "I didn't care whether I would be successful or not. People are willing to take. They are all taking also. If we preach together, the saying of Mahāprabhu,
When Prabhupāda began asking his Godbrothers to forgive him, they protested. "You are the eternal leader," one of them asserted. "You rule over us, guide us, and chastise us."
"Forgive all my offenses," Prabhupāda repeated. "I became proud of all my opulence."
"No," said Purī Mahārāja, "you never became proud. When you started preaching, opulence and success followed you. That was the blessing of Śrī Caitanya Mahāprabhu and Śrī Kṛṣṇa. There cannot be any question of your being offensive."
When Śrīla Prabhupāda presented himself as
Prabhupāda's disciples regarded Prabhupāda's asking for his Godbrothers' forgiveness as a manifestation of his humility. But they were also puzzled. Certainly Prabhupāda's Godbrothers were sincere in saying Prabhupāda had committed no offense. Whatever he had done, he had done for Kṛṣṇa. But Śrīla Prabhupāda was also sincere in asking for forgiveness. That was the beautiful gem of his humility-to ask everyone for forgiveness.
For the purpose of preaching, displaying this gem had not always been the most effective way to spread the merciful teachings of Lord Kṛṣṇa in every town and village. But now it could be displayed. In London and now in Vṛndāvana, Prabhupāda was showing his disciples extra affection and gratitude, without the reprimands usually necessary in training disciples. This attitude of complete humility was a symptom of the highest stage of devotional life. Śrīla Prabhupāda had explained in his books that the
Śrīla Prabhupāda had heard of the program of his disciple Lokanātha Swami, who was taking a small group of men on a bullock cart and preaching in villages throughout India. Lokanātha had told Śrīla Prabhupāda how in the course of their travels they had recently visited
But Śrīla Prabhupāda reasoned that "Dying on
"One-day experiment," Prabhupāda said. "It is for one day. Rest assured I will not die in one day." He liked the idea of going to Govardhana. "And we shall make our cooking there," he said. Lokanātha Swami, he assured them, was experienced. "Make very good picnic," he said.
After discussing back and forth, the devotees finally decided that early the next morning they would take Śrīla Prabhupāda in a bullock cart to Govardhana. The majority of the devotees then left Śrīla Prabhupāda alone for the night.
Later that night Śrīla Prabhupāda received a visit from Niṣkiñcana Kṛṣṇadāsa Bābājī, who sat with Prabhupāda, chanting and sometimes speaking in Bengali. Suddenly, Tamāla Kṛṣṇa and Bhavānanda came to Prabhupāda's bedside. They were in tears and beside themselves with anxiety.
Prabhupāda understood. "You request me not to go?" he asked.
"Well, Śrīla Prabhupāda," said Tamāla Kṛṣṇa, "I'll tell you, I'm getting so upset sitting in the room upstairs. I was walking around. Two of the devotees told me that this road is so bad that if you go on this road you're going to be jolted back and forth. The road is terrible. I just can't understand, Śrīla Prabhupāda, why it has to be tomorrow that we have to go. Of anybody that wants you to travel, I do. But why do we have to go when you're in this condition? I can't understand it. Why are we throwing everything out the window that we must go tomorrow? I can't understand."
"All right," said Śrīla Prabhupāda softly, immediately agreeing to their proposal that he not go.
"Thank you, Śrīla Prabhupāda," said Bhavānanda with great relief.
"All right. You're satisfied?"
"Now I am, Śrīla Prabhupāda," said Bhavānanda. "Yes. I was in too much anxiety."
"Never mind. I shall not put you in anxiety."
"Actually, Śrīla Prabhupāda," said Tamāla Kṛṣṇa, "we're so much attached to you that you practically drive us Tomadness sometimes. To night we were becoming mad."
"No, no, I shall not do that," said Prabhupāda. "Bābājī Mahārāja," Prabhupāda turned to Niṣkiñcana Kṛṣṇadāsa Bābājī and said, "-just see how much affection they have for me."
"Śrīla Prabhupāda," said Tamāla Kṛṣṇa, "the way you deal with us simply deepens our attachment every moment."
"It is my duty," said Prabhupāda, and the devotees laughed warmly, understanding. Yes, they could understand-that was his duty. By all his actions and dealings, Prabhupāda's intention was to capture spirit souls and deliver them to Kṛṣṇa. His method was loving service, but he did not do it for himself. He was delivering them to Kṛṣṇa. That was his duty.
On November 14, 1977, at 7:30 P.M., in his room at the Krishna-Balaram Mandir in Vṛndāvana, Śrīla Prabhupāda gave his final instruction by leaving this mortal world and going back to Godhead.
His departure was exemplary, because his whole life was exemplary. His departure marked the completion of a lifetime of pure devotional service to Kṛṣṇa. A few days before the end, Śrīla Prabhupāda had said he was instructing as far as he could, and his secretary had added, "You are the inspiration." "Yes," Śrīla Prabhupāda had replied, "that I shall do until the last breathing."
Prabhupāda's "last breathing" was glorious, not because of any last minute mystical demonstration, but because Śrīla Prabhupāda remained in perfect Kṛṣṇa consciousness. Like grandfather Bhīṣmadeva, he remained completely collected and noble and grave, teaching until the end. He was preaching that life comes from life, not from matter, and he was showing that one should preach with every breath he has. The many devotees who crowded the large room bore witness that up to the very end, Prabhupāda remained exactly the same. There was nothing suddenly in congruous with what he had previously shown and taught them. At the time of his departure, therefore, he was teaching how to die, by always depending on Kṛṣṇa. Prabhupāda's passing away was peaceful. During the evening of November 14, the
Of course, "Vṛndāvana" also means the state of pure Kṛṣṇa consciousness. As Advaita Ācārya had said of Lord Caitanya, "Wherever You are is Vṛndāvana." And this was also true of Śrīla Prabhupāda. Had Śrīla Prabhupāda passed away in London, New York, or Moscow, therefore, his destination would have been the same. As Lord Kṛṣṇa states in the
Those Vaiṣṇavas who had taken the vow never to risk leaving Vṛndāvana could see that Śrīla Prabhupāda, after sacrificing everything-including the benefit of residing in Vṛndāvana-to deliver fallen souls in the most godforsaken locations of the world, had returned to the holy land of Vṛndāvana and from there had departed for the original abode of Lord Kṛṣṇa in the spiritual sky. As stated in the
Śrīla Prabhupāda's departure was also perfect because he was chanting and hearing the holy names of God. Thus the Supreme Personality of Godhead was present at Śrīla Prabhupāda's passing just as He was at the celebrated passing away of Bhīṣmadeva, who said, "Despite His being equally kind to everyone, He has graciously come before me while I am ending my life, for I am His unflinching servitor." As Lord Kṛṣṇa came before Bhīṣmadeva, assuring him and everyone else that Bhīṣma was returning back to Godhead on leaving his body, so the Lord in His incarnation of
Śrīla Prabhupāda's life had been dedicated to spreading the holy name to every town and village, and for a month he had been surrounding himself with the holy name. For his passing away, he especially wanted to fill the room with devotees chanting Hare Kṛṣṇa, and Kṛṣṇa fulfilled that wish. Śrīla Prabhupāda, therefore, departed under the most favorable circumstances possible-in the most sacred place, Vṛndāvana, surrounded by Vaiṣṇavas chanting the holy name.
An ideal spiritual teacher (
Death means the soul cannot stand to live in the body anymore. Whatever the material cause may be, the situation has become unbearable for the soul. And leaving the body causes great distress. The
Over the last months of his life in this world, Śrīla Prabhupāda taught how it is possible to meet death step by step in Kṛṣṇa consciousness. In his last days, he told one of his
While there was nothing lamentable for Śrīla Prabhupāda in his departing from the world and going back to Godhead, it was certainly lamentable for his followers and for the people of the whole world, who became bereft of the presence of their greatest well-wisher and benefactor. Śrīla Prabhupāda had written in a
Śrīla Prabhupāda's disciples were already carrying out his instructions, but now they would have to do so without the
Service in separation is the highest realization and ecstasy. This was the teaching of Lord Caitanya Mahāprabhu, in regard to Lord Kṛṣṇa and His foremost devotees, the
Prabhupāda's followers knew this principle of service in separation, technically known as
In coming to spiritual life, a neophyte first begins to awaken to the very existence of God, as he overcomes atheistic misconceptions. Next, he comes gradually, through practice, to take up a relationship of service to Kṛṣṇa, through serving the spiritual master. Intense love of Kṛṣṇa in separation is the most advanced stage and cannot possibly be realized in full by the neophyte. Thus service in separation had remained a theoretical teaching to many of Prabhupāda's followers.
But when Śrīla Prabhupāda departed from the world and left his disciples to carry on his mission, they immediately realized union with him in separation. He was gone, but he was still very much present. This realization was not a pretension or a myth, nor was it sentimental psychic phenomena-telepathy, "communion with the dead," or so on. It was a completely substantive, practical, palpable reality, a fact of life. Śrīla Prabhupāda had given them personal service, and now they would continue that service. Prabhupāda was still present through his instructions, and all the nectar of his direct association-all the nectar of Kṛṣṇa consciousness that he had given and shared with them-was still available.
Service in separation for Prabhupāda's disciples was undoubtedly a fact, otherwise, now that they were without his personal presence, how were they able to sustain themselves in spiritual life? The fact that they could continue as before, increase their feelings of devotion, and even increase their serving capacity, meant that Śrīla Prabhupāda was very much still with them. As Śrīla Prabhupāda's last instruction was the lesson of how a human being should die, he now taught, beyond dying, how to practically implement the highest philosophical teachings of Gauḍīya Vaiṣṇavism.
This realization gave the devotees great hope that Śrīla Prabhupāda and the revolutionary life of Kṛṣṇa consciousness he had brought with him were not finished upon his departure. Often when a great personality dies, his contribution collapses; but Śrīla Prabhupāda's presence remained and expanded, sustaining his devotees' lives. He was still in charge.
In describing how the followers of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda continue to relish the nectar of serving him in separation, we are not speaking of only a small band of several thousand devotees whom he initiated during his lifetime. Śrīla Prabhupāda was not only an
The ultimate goal of human life was taught by Lord Kṛṣṇa in the
Bhaktivinoda Ṭhākura, a great devotee of Lord Caitanya appearing in the nineteenth century, foresaw that Lord Caitanya's
A.C. Bhaktivedanta Swami Prabhupāda is, therefore, to be appreciated not only as the
The scriptures predict that although the present age is constantly becoming more inauspicious, unfortunate, and degraded, for a period of ten thousand years from the time of Lord Caitanya's advent a golden age of Kṛṣṇa consciousness can appear, despite the force of Kali-yuga. Śrīla Prabhupāda, therefore, prepared his translations and Bhaktivedanta purports on the essential Vaiṣṇava scriptures
We cannot limit Śrīla Prabhupāda, therefore, by describing him only within the drama of his being the
Anyone who wants shelter from the evil effects of the present godless age can have it by taking up devotional service under the guidance of Lord Caitanya's teachings as given by Prabhupāda. The dynamic preaching and realizations of Śrīla Prabhupāda reveal the sublime teachings of Lord Caitanya, which otherwise have been neglected, misused, and kept within the confines of India. Śrīla Prabhupāda was actually able to understand Lord Caitanya's prediction that Kṛṣṇa consciousness would spread to every town and village in the world.
Śrīla Prabhupāda had faith in these words and personally saw in his lifetime that pure Kṛṣṇa consciousness could be adopted by people of all races and cultures, even those considered by Vedic standards to be aborigines and outcasts. Through the applications of Śrīla Prabhupāda, therefore, the Kṛṣṇa consciousness movement is now proven to be viable for anyone, anywhere in the world.
Anyone can serve Śrīla Prabhupāda in separation. He asked all his followers to avoid four sinful activities-meat-eating, intoxication, illicit sex, and gambling-and to chant the Hare Kṛṣṇa
The ways of serving Kṛṣṇa are unlimited, as Śrīla Prabhupāda expertly displayed. He invited scientists, artists, philosophers, and businessmen to serve Kṛṣṇa according to their occupations and capabilities. The artist, instead of painting pictures out of his imagination or making renderings of the material energy, can paint pictures depicting Kṛṣṇa in the spiritual world. The poet can describe Kṛṣṇa as the Absolute Truth; the philosopher can explain Kṛṣṇa as the cause of all causes; the scientist can prove that life comes from life; and the businessman can contribute money to the worthiest welfare activity of Kṛṣṇa consciousness. A person does not, therefore, have to abandon his family or retreat to a solitary cave to realize God. In any situation of life one can move from mundane to spiritual by adopting the practices of Kṛṣṇa consciousness. This is the broad and liberal way Śrīla Prabhupāda intended Kṛṣṇa consciousness to pervade society.
The International Society for Krishna Consciousness, Prabhupāda's own society of devotees, is meant to help all persons interested in developing spiritual life under Śrīla Prabhupāda's guidance. ISKCON was Prabhupāda's organization for establishing and proliferating temple worship, book printing and distribution, and communities where devotees could live and serve together in close association. Prabhupāda therefore entrusted all his properties, including the magnificent temples he had built in India, to ISKCON, for the protection and perpetuation of his work. And he instructed his disciples to show their love for him by always cooperating among themselves to expand further the Kṛṣṇa consciousness movement.
When a disciple expressed his appreciation of Prabhupāda's magnificent quarters in Bombay, Prabhupāda replied, "I cannot take these with me. I am leaving them for you to use."
The essential gifts of Kṛṣṇa consciousness which Prabhupāda brought are for everyone. Although most people do not know it, they are actually hankering for the happiness of genuine spiritual life. Prabhupāda, out of compassion, wanted to distribute the gifts of Kṛṣṇa consciousness to all the hungry people in the world. These gifts-peace of mind, satisfaction, freedom from anxiety-can be obtained by anyone who takes wholeheartedly to devotional service to the Supreme Personality of Godhead. This pure, happy state can be realized by receiving the ongoing, dynamic legacy which Prabhupāda left: his books, his devotees, his Kṛṣṇa consciousness society, and his method of expertly applying Kṛṣṇa consciousness to every situation in the modern context. Whoever intelligently takes up the practice of Kṛṣṇa consciousness will also inherit the most wonderful realization in his relationship with Śrīla Prabhupāda, the pure devotee of Kṛṣṇa.
We hope that the
Śrīla Prabhupāda's life did not end on November 14, 1977. And we hope that the readers of
THUS ENDS THE SIXTH VOLUME OF THE