Page 19 - OSSISPS - Eng
P. 19
xiii preface
We went to a devotee’s house nearby, where Romapäda Däsa,
upset over losing the program venue, told me that the angry man
was the chairman of the temple. I responded, “He thinks that the
temple is his private property. He doesn’t think that it belongs to
Kåñëa; he thinks it belongs to him.” Later, I also told Romapäda
Däsa that Kåñëa would give them a better location and added,
“You should find an independent place, where you can preach
Kåñëa consciousness without any compromise.”
The next year, when I again met Romapäda Däsa in London, I
asked him if he was still annoyed with me. He cheerfully replied
that by Kåñëa’s mercy the youth group had indeed found a bigger
and better hall for their programs where they were able to freely
speak the philosophy of Kåñëa, and resultingly, the group had
significantly expanded.
When Romapäda Däsa had complained of what he perceived as
my errancy, I became perturbed—not because I regretted having
angered that foolish man, nor due to the fallout of my outburst,
but because I was fed up with devotees’ objecting to my direct
speaking. Having carefully studied Çréla Prabhupäda’s books and
listened to hundreds of his recorded talks—with the specific intent
of imbibing his preaching mood and learning how he responded
to various propositions and challenges—I was confident that
forceful, uncompromising presentation of Kåñëa consciousness
was a valid way to follow him, and according to my understanding,
the best way. I was also confident that the best way to worship
Çréla Prabhupäda is by conveying to others the same message he
gave us, and that any supposed worship of Çréla Prabhupäda is just
a sham if not accompanied with living by and faithfully iterating
his teachings.
Consequently, being spurred by Romapäda Däsa’s disconcertment,
I resolved to publish a justification of my stand, for those who in the
future would inevitably protest against my and others preaching