“One whose body is fully surrendered takes shelter at the holy place where Krsna had His pastimes

(Vrndavan), and he prays to the Lord: ‘My Lord, I am yours’. Understanding this within his mind, he
enjoys spiritual bliss.
“When a devotee thus fully surrenders unto Krsna’s lotus feet, Krsna accepts him as one of His
confidential associates. (The word tat-kale in this sloka means ‘immediately’. He doesn’t wait.
Neophytes (prakrta bhaktas) are not seen to be having this degree of firm faith. When by associating
with pure devotees (second class or first class) one receives sceintific knowledge of Krsna, his
conviction in Krsna conciousness becomes solidified enabling him to cross the threshold of (second
class vaisnavism) devotional service in practice by taking the vaisnava diksha from Krsna’s bona fide
representative. At that time, the disciples ‘fixed up’ surrendered approach (‘from this day on, I am
yours’) is recognized by Krsna who not only accepts him as His ward but munificently accepts him as
one of His confidential associates (devotees) gradually revealing to him all the innermost secrets of
His heart. Sincere association with Krsna through the medium of pure devotional service is both the
means and the ends. This is confirmed elsewhere in Caitanya Caritamrita: ‘At the time of initiation,
when a devotee fully surrenders unto the service of the Lord, Krsna accepts him to be as good as
Himself.’ (C.C. Antya 4.192) ‘An associate of the Lord is one whose body is fully engaged in the
service of the Lord’. (C.C. Antya 4.197 p.p.) However as Mahaprabhu instructs Srila Rupa Goswami,
‘If one is infected with the desire for material enjoyment or material liberation (indicating his basic
lack of sraddha), he cannot rise to the platform of pure loving serevice onto the Lord, even though he
may superficially reader devotional service according to the routine regulative principles.” (Show
bottle devotion, for “preaching” prabhus; put on your sankirtana smile!) “Krsna says, ‘If one engages
in My transcendental loving service but at the same time wants the poulence of material enjoyment,
he is very very foolish. Indeed he is just like a person who gives up ambrosia to drink poison.”
Finally Lord Caitanya cites the following Bhagavatam verse to summarise the principles of
sambandha, abhideya and pryojana.).
“The living entity who is subjected to birth and death attains immortality when he gives up all
material activites, dedicates hislife to the execution of My order, (the results of sambandha tattva
jnana) and acts according My directions, (bhakti abhideya). In this way he becomes fit to enjoy the
spiritual bliss derived from exchangiing loving mellows with me (prayojana siddhi).”(C.C.)
Krsna consciousness is simple for the simple. Godhead is light; nescience is darkness. Where there is
Godhead there is no nescience. The sunlight is there, but we prefer to continue to *in our * caves. By
desire we come to this material world and by desire we get out. It is we who prolong our ignorance
and suffering by the habitual misuse of our independance. Jiva jago, jiva jago... enechi ausadhi maya
nasi baro lagi, hari nama maha mantra lao tumi magi. Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare! We hear the message but we don’t really hear, even
afert so many years, so many lifetimes. It is we who postpone our happiness, our progress to
perfection; our surrender even. It is our irresponsibility. We procrastinate; put off till tomorrow. More
important items on the adgendra; places to go, people to meet, wars to win, books to write (for
preaching prabhus!); but do we know who we are? Did we learn to love Krsna? Did we even once
taste the nectar of the holy name (suddha nama)? Books are the basis, futility is the principle, purity
is a force, and preaching is the excuse We’ve climbed ISKCON social ladder, corporate ladder;
We’ve got our mits on the men and the money (for preaching prabhus!). We’ve learned how to say
“Jai Prabhupada, Jai Prabhupada!”, but have we genuinely learned the menial service attitude, what it
really means to be a disciple, a representative of this great disciplic succession, an unbroken chain of
fully selfrealized spiritual masters? “Better they bring me my shoes.“ (S.P.) Do you think bringing
Prabhupada his shoes is such a simple thing? Krsna consciousness is simple for the simple, simply
wonderful! Simply we have to surrender, that’s all. It’s a “gradual” process. As “gradual” as you
want to make it. “Can’t means won’t.” (S.P.) If we had the desire, if we really wanted, we could
surrender in a moment, like Katvanga Maharaja, couldn’t we?
We can’t officially rubberstamp paramahamsas; nor can we ear mark who will get guru and Krsna’s
mercy, ultimately. Guru and Krsna are not bound by any dogmatic, stereotypical religious or
institutional convention. They can by their own sweet will accept anyone at anytime. Their mercy is
ever progressive and unpredictable. They can make the insignificant become magnificent and the
great become totally unimportant and puny. That decision is in their hands. They and their ways are
inconceivable, achintya. Things are not always the way we expect them to be. Things don’t always
happen the way we expect them to happen. A pig in Vrndavana is greater than a Lord Brahma. The
ants get to go back to Godhead. One dust grain of Vrndavana contains all the material and spiritual
worlds. One dust grain can give you love of Godhead. A lame man can cross mountais. Blind man
can see the firmament. Dumb man can recite eloquent poetry and sweetly sing the holy names. Hell
becomes better than vaikuntha. Vaikuntha appears to be like hell. Human reason fails to fathom the
extent of Lord Caitanya’s benevolence. Even an insignificant dirty ol’ skunk like me can hope to
cross the ocean of material existance and obtain the mercy of Krsna. Simply by remembering Lord
Caitanya, the most difficult things become extremely easy and by forgetting Lord Caitanya, even the
easiest things become extremely difficult.
Once Srila Prabhupada was asked, “How can I become sincere?” Prabhupada answered, “By being
sincere”. It’s simply a matter of understanding the fact, accepting the fact and acting in that capacity.
Starting now. Be sincere. Surrender. Yare dekhe tare kaha krsna upadesh. It doesn’t matter who he is,
(important or unimportant)What he is (grihastha or sannyasi), how he is (welthy, poor, old, young,
happy or sad), where hi is (Vrindavana or hell); “If a devotee follows the instructions of Sri Caitanya
Mahaprabhu, he lives in the company of the Lord. Wherever he lives, he converts that place into
Vrndavana and Navadwipa. This means that materialism cannot touch him. This is the secret of
success fur one advancing in Krsna conciousness.” (S.P. C.C.) “That materialism cannot touch him”
means to be free from the influence of maya. Just see. As long as he faithfully follows the Lord’s
instructions, under the guidance of His representative and chants the Hare-Krsna mantra teaching
everyone as far as possible the same principle, he’s free; he remains in the liverated position as an
associate of the Lord.
Pure Krsnsa consciousness can only manifest from the see-bed of humility. We must always be very
careful about false pride. There is a difference between pure spiritual pride and false pride which we
won’t venture to discuss for fear of increasing the volum of this book. False pride can be so subtle
that what to speak of neophutes, sadhakas, and devotees who in their sadhaka deha have been
elevated to the stage of svarupa siddhi, even those who have achieved vastu siddhi in the bhauma
lilas of Krsna are enjoined to be very careful not to allow false pride to overtake them.
“The gopis, however, soon began to feel very proud, thinking themselves to be the most fortunate
women in the universe being favored by the company of Krsna. Lord Krsna who is known as Kesava,
could immediately understand their pride caused by their good fortune of enjoying Him personally,
and in order to show them His causeless mercy and to curb their false pride, He immediately
disappeared from the scene, exhibiting His opulence of renunciation.” “Krsna does not like His
devotees to be proud of their service to Him. He accepts everyone’s service, but He does not like one
devotee to be prouder than others. If sometimes there are such feelings, Krsna ends them by changing
His attitude toward the devotee.” (S.P. Krsnas Book)
The preachers of the Krsna consciousness movement should never allow themselves to become proud
of their association with the Lord and His various services. Even sometimes ot is seen that a devotee
ironically becomes proud of his humbled position. False pride is so develish. If we don’t want Krsna
to renounce us, if we want to remain always fixed up in the company of the Lord and His devotees,
through the loving service connection, then we must ever be mindful to cultivate pure devotional
humility. We have to refine our thinking and our conduct. Humility doesn’t so much mean to think
less of oneself as to think of oneself less. *self-aggrandizement and self-belittlement stem from an
egocentric sense of self importance. Real humility means to salute the superior qualities in others by
always absorbing one’s words, mind and deeds in selfless glorification and service. Therefore,
kirtania sadahari. Krsna kirtana is the ultimate expression of the humble soul. That glorification of
the Lord and His devotees is exploited in various ways for one’s personal aggrandizement is most
diabolical and lamentable in that it seriously undermines the very basis of genuinely progressive pure
devotional experience. Such clamouring of muskrats may serve to pad one’s pockets or increase
one’s bile secretion but it will never help one to taste the ambrosial mellowness of Krsna prema.
It is not at all becoming of a visnava to artificially think or claim himself to be a highly elevated
nitya-siddha devotee of the Lord. This type of thinking should be completely avoided. Nor should we
expect the godbrothers to even be slightly interested in exhalting each other as such. Still, with all
humility, I beg to submit that all of this and the folloing, practically demonstrates how Srila
Prabhupada uses the word nitya siddha variously for our broader understanding.
vidhi-bhaktye nityn siddha parisada - “dasa”
“sakha” “guru”, “kanta-gana”, - cari - vidha prakasa
“By executing regulative devotional service, one is elevated to the platform of an eternally perfect
associate - such as a servant, friend, superior or beloved woman. These are of four varieties.” (C.C.
Mad. 24.289) It is evedent in the sloka that Mahaprabhu in this explanation of the atmarma verse
means to say that by the application of the regulative principles of devotional service (vaidh bhakti),
one attains eternal perfection as an associate of the Lord on account of one’s sadhana siddhi. One
becomes eternally perfect (nitya siddha). Usually the word nitya-siddha is used to categorically
distinguish ever-liberated jivas who have never tasted the service of maha maya from the sadhana
siddhas and kripa siddhas who have come up from the status of conditional life. Here we can clearly
see a variant application of the term. Just as in the case of almost any sanskrit word, it would not be
suprising to find a number of meanings. To argue over semantics is not as important as to see
whether or not the siddhanta is being served. For example, some of the so called “babajis” want to
denigrate our Srila Bhaktisiddhanta Sarasvati Thakur for his supposed mususe of certain words in the
Gaudiya vocabulary such as for example the words nitya-baddha and nitya-mukta living entities.
They assert that according to the original Gaudiya understanding, nitha, in this context, can only
mean without begining or end in eternal time. As such a nitya baddha living entity must always
categorically remain as nitya baddha; and the same for nitya-muktas. They say that nitya muktas are
expansions of Krsna’s svarupa shakti who are eternally svatantra or independently free (mukta) to act
on their won accord in the Lord’s service. The nitya baddhas are never free in that sense. Rather they
are eternally baddha or bound to either serve under the shelter of the external evergh or serve under
the protection of Daivim prakriti, the internal energy. In other words the nitya baddhas are eternally
subservient to the nitya muktas like Radha, lalita, Nanda-Yasoda, Subal, etc. Without being bound
(baddha) to Their (the nitya mukta’s) service, the nitya baddhas can never get the power to serve the
Lord.
Srila Bhaktisiddhanta Thakur Prabhupada however has wonderfully applied these terms in a totally
different way. He takes the word baddha to mean material bondage and mukta to mean freedom from
material bondage. That the conditioned soul, by taking shelter of daivim prakriti can change his
status from nitya baddha to the status of a mukta jiva, obiously necessitates a change in the
contextual implication of the term “nitya”. “Nitya” now conotes the sense of being “apparently
eternal”, since time immemorial, “anadi (beginingless)” or “continuously”, as long as one willfully
chooses to remain in one condition or the other. Karanam guna sangasya sad asad janma yonisu; that
as long as he associates himself with the material modes through his determined attachment to
vikarma, karma and jnana, he remains continuously bound (nitya baddha) to conditional existance;
but as soon as he, by divine grace, surrenders himself to Krsna (mam eva ye prapadyante mayam
etam taranti te), he easily gets free from the influence of mahamaya. He becomes a mukta jiva, even
in this life time (jivan mukta). He is empowered by superior agency (bhakti shakti) as long as he
willfully attaches himself to the service of Krsna’s Daivim prakriti. If we toolthe word “nitya” in this
context to mean “without begining or end in eternal time”, then we mught conjecture that the baddha
jiva could never yet free from conditional life which would not at all be in keeping withthe teachings
of Bhagavad Gita. We should be able to see therefore that in spite of the variant semantical
applications of the terminology, the actual siddhanta basically remains intact; so why nit-pick and
squable over the semantecs. This is obviously a kind of shalow-mindedness. Similarly, the word
“nitya” can also take on the conotation of meaning regularly, daily, continuously (“from this day on”)
or incessantly (as in nitya-seva, nitya-kriya, nitya-lila, nitya-nit-picking etc.); and the word siddha
can be applied to the principle of perfection regardless of the consideration as to how, when, where
or why one has achieved whateverone’s perfectional status. As long as one is situated in a perfect
position, either by choice or by grace, one remains continuously perfect unless he either somehow
losws grace or chooses to depart from his perfectional status by misuse of his free will. Even when
one will go to the spiritual world, the marginal potentiality to missuse ones minute independence
continues to exist; but because one willfully

Therefore Narottama dasa Thakura says, nitya-siddha kari mane. One should not think that because
Sri Caitanya Mahaprabhu was personally present five hundred years ago, only His associates were
liberated. Rather Srila Narottama dasa Thakura says that anyone is a nitya-siddha if he acts on behalf
of Sri Caitanya Mahaprabhu by spreading the glories of the holy name of the Lord. We should
respect those devotees preaching the glories of the Lord as nitya-siddha and not consider them
conditioned.
mam ca yo vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitam
brahma-bhuyaya kalpate
(Bg 14.26)
One who has transcended the material modes of nature is supposed to be on the Brahman platform.
That is also the platform of nitya-siddha. The nitya-siddha not only stays on the Brahman platform
but also works on that platform. Simply by accepting the associates of Lord Caitanya Mahaprbhu as
nitya-siddha, one can very easily go back home, back to Godhead.” (S.P. C.C. Mad. 11.89 p.p.)
Again:
“Because the temple of Lord Jagannatha is situated at Jagannatha Puri, many devotees from all parts
of the world came to perform sankirtana in glorification of the Lord. All these devotees were
certainly seen and heard by Maharaja Prataparudra, but he here admits that the kirtana performed by
the associates of the Lord was unique. He had never before heard such sankirtan nor seen such
attractive features manifest by the devotees. The members of the International Society for Krsna
Consciousness should go to India during the birthday ceremony of Lord Caitanya Mahaprabhu at
Mayapur and perform sankirtan congregationally. This will offer himself up to the service of the
Lord under the protection of His svarupa shakti, he ever remains in his perfect constitutional position.
Whether sadhana siddha, kripa siddha, nitya siddha or whatever; once siddha, always siddha (nitya-
siddha). Perhaps we should allow Srila Prabhupada to further elucidate the subject:
“Narottama dasa Thakura, honoring the personal associates of Lord Sri Caitanya Mahaprabhu, has
sung as follows (Prarthana 13):
gaurangera sangi-gane
nitya siddha kari’mane
se yaya vrajendra-suta-pasa
One who is intelligent understands that all the personal associates and devotees of Lord Sri Caitanya
Mahaprabhu are ever liverated. This means that they do not belong to this material world because
they are always engaged in the devotioanl service of the Lord. One who is engaged in the Lord’s
devotional service twenty-four hours daily and never forgets the Lord is called nitya-siddha. Srila
Rupa Goswami also confirms this statement:
iha yasya harer dasye
karmana manasa gira
nikhilasv apy avasthasu
jivan-muktah sa ucyate
“A person acting in the service of Krsna with body, mind, intelligence and words is a liberated person
even within the material world, although he may be engaged in many so-called material activities.”
(Bhakti-rasamrta-sindhu 1.2.187)
A devotee is always thinking of how better to serve Lord Krsna, the Supreme Personality of
Godhead, and how to broadcast His name, fame and qualities throughout the world. One who is
nitya-siddha has no business other than broadcasting the glories of the Lord all over the world
according to his ability. Such people are already associates of Lord Caitanya Mahaprabhu.

attract the attention of all the important personalities in India, just as the beauty, bodily luster and
sankirtan performance by the associate of Sri Caitanya Mahaprabhu attrcted the attention of
Maharaja Prataparudra. The associates of Sri Caitanya Mahaprabhu were unlimited during the Lord’s
presence on the planet, but anyone who iss pure in life and devoted to the mission of Sri Caitanya
Mahaprabhu is to be undeerstood as a nitya-siddha associate of the Lord.” (S.P., Cc. Mad. 11.96 p.p)
Still further:
“Anyone who becomes exhilerated by hearing of the pastimes of Lord Krsna when He was present on
this earth with His associates is to be understood as nitya-siddha, eternally perfect.” (S.P., N.O.D)
One might argue at this point that statements such as these require some qualification and honestly
speaking I would tend to agree. A madhyama adhikari vaisnava is one who is very seriously
endeavoring to be elevated to the perfectiona stage. Having pulled up the anchor of material
attachments, there is every hope and expectation that he will actually get somewhere. Where we will
not see such earnestness of heart, words and actions, we could hardly see any moer than a neophyte
(prakrta bhakta) grounded by attachment to various anarthas. Although for purposes of
encouragement we give them the benefit of the doubt that there mus be some sincerity, in truth their
sraddha and sense of absolute self surrender is rather paltry.
Yesam tv anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vrtah

“Unless one is a firs-class devotee, he cannot be a preacher. A preacher is generlly a topmost

devotee...” (Cc. Mad 8.44 pp) If we are actually devoted to the mission of Sri Caitanya Mahaprabhu,
if we are claiming to be preachers of prema dharma, then it should behoove us, to set whatever we
have to aside, and, do practically whatever is required, to at least come to the stage of bhava (budha
bhava samanvitah). Bhava means stai bhava or the internal realization of one’s permanent mellow of
devotional ecstazy in one of the five primary rasas exchanged with the Lord. Especially for one who
has accepted the painstaking arder of sannyasa, it is very necessary to be fixed-up in internally
relishing the ever-fresh sweetness of realizing the eternal identity of one’s constitutional relationship
with Krsna lest he chances to unfortunately become bewildered and fall victim to impure
reminisances of his previous life of sense gratification on account of his ever-so-slight attachment to
the gross and subtle bodily conceptions under the influence of the material modes of nature in the
course of his so-called preaching. We should always remember that for a sannyasi to fall down to any
sort of material sense gratification, especially sexual attraction, is a great embarassment to the
spiritual master and the whole devotional society, and should never be taken lightly. Anyone who
shoots for the Rhino is glorious, but it would help to have a high calibre rifle instead of a f.f. gun. We
actually need a spiritual body for expressing transcendental emotions (pure compassion); A “gold
box”... at least a “gold plated box” (Brahmarpanam brahmhivir brahmagnam brahmanahutam,,, by
full contribution of spiritual activities).
“At the time of initiation (mind you), a devotee gives up all his material conceptions. Therefore,
being in touch with the Supreme Personality of Godhead, he is situated on the transcendental
platform. Thus having attained knowledge (sambandha tattva jnana) and the spiritual platform, he
always engages in the service of the spiritual body of Krsna (arca vigraha). When one is freed from
material connections in this way, his body immediately becomes spiritual, and Krsna accepts his
service.” (S.P. Cc. Antya 4.194 pp) The body of a karmi is called

material because the karmi, being too absorbed in material activities, is always eager to enjoy
material facilities, but the body of a devotee who tries his best to work very hard for the satisfaction
of Krsna by fully engaging in the Lord’s service must be accepted as transcendental.”
(Bhaktisiddhanta, Cc. 4.173 pp) The example is that of an iron rod becoming red hot by contact with
fire. If we want to always remain “fire up” on the spiritual platform, then we have to intellegently
apply our energies (physically, mentally etc) to the suddha satvic medium of athoritatively directed
pure devotional practice of bhakti yoga. Initiation means to take sankalpa for determined application
of this principle only, understanding the intentions of the pure vaisnava Guru; not for making excuses
for our maintaining material attachments even after supposedly understanding, or in other words
misunderstanding so many instructions son this matter. Such kind of pretentious, cheap, sentimental
so-called initiation is farsical and can never bear the fruit of prema bhakti in a million years. No one
is telling anyone to maintain the material bodily concept of life. No one is telling us to continue to
carry our boulder, the heavy burden of material encumbrances. Throw down the boulder and you can
dance and chant in ecstasy. No one is telling us that we have to remain a mudha. But no, punah
punah carvitah carvananam, chewing the chewed on the pretext of devotion, and claim to be disciples
to enhance our self-esteem and false prestige in the society of devotees. We have to command
respect, not devand respect; not that one big muskrat is glorified by an assembly of mice. No one is
telling us not to have complete faith in the congregational chanting of the Holy name of Krsna. One
who has strong faith that the holy name of Krsna is nondifferent from Krsna is considered to be a
pure devotee even in the neophyte stage before undergoing the process of diksa. So what are we
waiting for?! Don’t make Krsna wait. “Krsna wants His sense gratification and He demands it” (S.P)
So come on! Let’s get it together!
Cheap immitative so-called devotees who are not properly engaged (“fared up”) according to the
authorized processes of pure devotional service, falsely imagine that their materially absorbed (cold
iron) gross and subtle bodies are spiritual bodies (sarvam kalvidam brhama) and thus pretentiously
claim to be the Lord’s associates like Radha, Lalita etc incarnte, or as great saints whom they
presume to be similarly materially engrossed. Due to lacking the sambandha tattva jnana which
would enable them to carefully distinguish between selfish material thinking feeling, willing, and
behaviour and that of the selfless spiritual order, they pave the way to perpetual ruination and in
truth, never rise above the corporeal platform. Many times it is similarly seen that in order to instill
“faith” in his disciples, a neophyte, prakrta bhakta shows himself to be a * elevated rupanuga
vaisnava guru by either ourwardly feining or even pretending to be supressing “ecstasies” he doesn’t
really have. (* that simply by taking the position of guru, his body has become as worshipable as
God, he is satisfied to receive the sentimental and even rather romantic glorifications of his starry-
eyed groupie fan club and, of cours, the daksina (for Krsna, right?) Even he goes so far as to
convince his disciples that the reason why they never see any signs of him experiencing
transcendental ecstatic emotions (which he never has anyway) is because of his expertise in hiding
them! In various ways, the vested interests of various classes of cheap immitationists are served by
those with insufficiently developed spiritual intellegence. No one wants a * for a gur, so it is very
necessary to somehow convince the disciples that guruji is something wonderful, something special;
a display of powers, oppulence or fame; a display of charismatic hansomeness, esoteric knowledge or
eve anything and everything in the name of yukta vairagya, or if none of these are within reach,
guruji should at least make a dramatic exhibition of extreme humility. All such phoney boloney
bafoonery stems from the simple fact that in reality, the genuine ecstatic transformations and
transcendental opulences are naturally very prominently nisible on the person of genuine highly
elevated uttama adhikari spiritual masters. Even if they try to soppress them, such vikara sometimes
forcefully manifest as was many times evident in the person of our own guru, Srila Prabhupada,
There’s no meaning to the word immitation if there ins’t something real to be immitated. For want of
genuine sppiritual advancement, sometimes due to a frustrated inferiority complex, ignorance or just
sheer joolishness or stupidity; less intelligent people fraudulently resort to such pathetically nefarious
tactics. Srila Bhaktivinode Thakur skillfully answers such spiritual ineptitude in this way: “If I think I
am a Vaisnava, I shall look forward to receiving respect from others. And if the desire for fame and
reputation pollutes my heart, certainly I shall go to hell. By giving others the remnants of my food, I
shall consider nyself superior and shall be burdened with the weight of false pride. Therefore, always
remaining your surrendered disciple, I shall not accept worship from anyone else.” (Kalyana-kalpa-
taru)
Some devotees say that the greatest austerity is in living amongst such as our fledgling society of
neophytes; to stick it out through thick and through thin. I say the greatest austerity is living with
myself. I’m not at all a Vaisnava. I’m a dacoit. I haven’t the humility to beg. Nor am I able to borrow
as I haven’t any credit in the marketplace. I fell rather embarrassed to admit it, but truthfully
speaking, although you’ll probably hate me for it, demeaning as it is, I have to confess that I’m a
thief. I have to steal the nectar of the holy name as I hardly see anyone who is willing to give or even
capable of sharing the thing. Hardly anyone is chanting purely. This movement could take over the
world in eighteen days if we members would relinguish our petty gross and subtle (non)sense
gratificatory attachments and actually co-operate to do the needfull. What is actually needed is to
increase our sraddha, our faith in, taste for and attachment to the pure chanting of the holy name. We
cannot spread this Krsna consciousness movement by our material calculations. Our real work is
already cut out for us. Sankirtan yajna, this congregational dancing and chanting is the life of all
transcendental nowledge. It is our real wealth, our strength, and our happiness, both individually and
collectively. Our society has seriously neglected this point. How can we expect to awaken a taste for
something we hardly ever do. We make so many excuses why we shouldn’t have to be expected to
join the sankirtan party. “I’m a big timer now; a guru, a G.B.C., a T.P., a sannyasi, a vantasi, a father,
a mother, a used car salesman; so many pressing and depressing problems to solve, solutions to find.
What? Sankirtan?! Be prctical! Where’s that money! People gotta eat ya know! That’s for the
smalltimers, the new bhaktas, the frustrated brahmacaris, the sentimental useless good-for-nothings,
the nas-beens. Anybody can do that.” Yes. That’s what I say: Anybody would do it; somebody should
do it; everybody would do it; but we have no taste; so whobody is going to get the job done if nobody
takes it very seriously?! Taste or no taste, there’s no substitute for Krsna consciouosness. “Sankirtan
and Krsna Consciousness go well together.” (S.P.), because such performance of yajna greatly
facilitates the formation of the pure, selfless, acrificial attitude on which prema bhakti is based. There
is no substitue for prema nama. “Take shelter of the holy nameas your only buisiness... There is
nothing but the name to be had in the fourteen worlds.” (Bhaktivinode Thakur)
If most of us were to stand alone on our own merits, we would likely be seen to be as so many
zeroes. It’s the “1” of Krsna consciousness which makes us appear to be of any value. Krsna
consciousness on any level is only the benignant benediction of guru and Krsna. No one should be
envious of the blessings bestowed upon another Vaisnava. We should always remember that as soon
as we become materially puffed-up, we immediately fall down. “This Krsna consciousness
movement is meant for the parmahamsas who are completely free from all jealousy (paramam
nirmatsaranam)... As soon as anyone becomes envious, he falls from the platform of paramahamsa.”
(S.P. N.O.I.) Atmendriya-priti-vancha-tare bali kama. Kama is the antithesis of prema. Prema is like
fire lying dormant within the wood of our hearts. Notya-siddha krsna prema... To ignite or bring out
the fire of Krsna prema, certain favorable conditions are required. We must be purposely connected
with a powerful agent of prema bhakti shakti, the “fire-up”, potent spiritual master, and the qualified
disciple mus be intelligent enough to keep the wood of his heart dry or free from lusty preocupations.
Not that we pour the water of material sense gratification on the wood and expect to get “fire-up” or
any such folly.
So anyway Prabhus, lets cut the cop. You ain’t no good and I ain’t no good. But if we chant Hare
Krsna together and give up our false egoistical dealings with each other, we might get better in spite
of ourselves. It’s not that we should be preaching “I’m O.K.; you’re O.K.; you’re not O.K.” I would
rather suggest that it would be the safer position for a sadhaka to preach, “I may not be very O.K. and
you may not be very O.K., but we can hope to get better if we will follow in the footsteps of the
mahajanas whoo are O.K.” I don’t dknow anyone amongst us who couldn’t stand to improve his
quality of Krsna consciousness.
Srila Prabhupada has said, “Human life is meant for thoughtfulness. I beg all of you to please keep ti
on the platform of simple living and high thinking. How dare anyone suggest to others that someone
is a sahajiya when he hasn’t even bothered to get to know the person. I think “anyone” owes “
someone” an apology for all this nonsense, if “anyone” thinks he’s man enough to look “ someone”
square in the eyes. To hell with gopi-bhava; let’s first try to be as grown men. At any rate you should
at least give me credit for having a good sense of humour. I don’t hold grudges. To err is human; to
forgive, devine. A sahajiya is a spiritual moron who, by unreasonable comparison, deviously
superimposes his pervesely mundane, lusty conceptions based on carnal sensations as well as worldly
sentiments and their attendent values pertaining to the partiva rasa and svargiya rasa known to this
material sphere, upon the descriptions of the transcendental Vaikuntha rasa or adi-rasa exchanged
between the supramundane entities of the spiritual realm. Atah sri Krsna namadi na bhaved grayam
indriyaih. Mistaking gold to be like iron, he or she cheaply considers that which is spiritually
experienceable only through purified senses (gold) to be equivalent to the iron of his preconceived
abominable sensual and mental aberratioins, and indulges in artificially induced, misleading,
imitative expressions of pseudo-spiritualistic fantacies promarily aimed at exploiting the opposite sex
or even otherwise for gross or subtle selfish sense gratifications in the name of spiritual advancement.
To serve his nefarious purposes, he ostentatiously displays a towering edifice of “advanced” devotion
beyaond his actual degree of knowledge and faith.
With all dye respect, I dare to inform you that neither privately (even in dreams) nor publicly do I
ever reveal in such ignoble child-like antics. The question should not be “Is Aindra a sahajiya?” The
real question is “Are you a nitya-siddha associate of the Lord; and if not - why not?!”
It was asked “...what view of himself he (Aindra Dasa) currently holds.” My answer is that I see
myself as spiritually impoverished, downtrodden and unnoticed by my beloved spiritual master and
Krsna. I couldn’t do anything nice or notworthy to assist Them in preaching this great prema-nama-
sankirtan movement in the world. This may very likely be my last birth iin the material world. My
battered heart anguishes at the improbability of a miniscule microbe like me ever making a seriously
substantial contribution in such a short life span. How big could I get anyway? At least I should not
go away like the others; and carry on with my “shnick-shnick, ram-ram’s”. I certainly don’t see
myself as belonging to any of the varnas, asramas, or any other mundane, extrinsically designated
state of affairs. I’m not even one little bit this body, you know. Fortunately, by the grace of Srila
Prabhupada’s tenderheartedness, in my better moments, when I’m allowed to try to just be myself
without having to live up to everybody else’s expectations, I do rather prefer to see myself as a very
poor insignificant servant of the servant of the servant of the servant of the servant of the servant of
the servant of the servant of the servant of the servant of the servant of the servant of the servant of
the servant of the servant of the servant of the servant of the servant of the servant of the servant of
the servant of the servant of the servant of the servant of the servant of the servant of the servant of
the servant of the servant of the servant of the servant of the servant of the servant of the holy name
of Krsna, the honeymoon faced Master of the Vraja gopis; a sold-out animal, useless as I may be.
I’m meaner than the meanes of the mean, lower than the lowest of the low, and worser than the
worsest of the worst. If you see me, you should immediately run and jump in the Yamuna with all
your clothes on. If you hear me yodeling (trying to sing), you should grimace, loudly stomp your feet
on the ground and with your brahmin threads wrapped three times around your thumbs, pointing your
forefingers in the sky, repeatedly curse the creator for making you with earholes that don’t
automatically close. If you unfortuantely say my name, wash your mouth out with Dettol soap. My
heart is as hard and black as coal. Cleaning coal is hopeless. My only hope is that by the intense heat
from the fire of ordeal combined with the intense pressire of the association of my watchdog-like-
godbrothers, it may soon be transformed into a diamond which at least can be made to look a little
good. The problem is that it’s still not so good to have a heart as hard as a diamond. Even still, there
is this Hare Krsna mantra chanting.” It is so nice that even the most stonehearted man will be melted.
Pasana means ‘stone’. It is so nice that even stone will melt.” (from Dhamali by Locan dasa, S.P. pp)
hari hari! bifale janama gonainu
manusya-janama paiya, radha krsna na bhajiya,
janiya suniya bisa khainu
goloker prema-dhana hari-nama sankirtana,
rati na janmilo kene tay
“O Lord Hari, Lord Hari! I’ve spent my life uselessly. Having obtained this rare human birth and
having neglected to worship Radha and Krsna, I have knowingly drunk poison.
The treasure of divine love in Goloka Vrindavan has descended as the congregational chanting of
Lord Hari’s holy names. Why did my attraction for that chanting never come about?” (from
Prarthana, Narottama dasa)
“Krsna is easily visible, but He is only visible to those who are devoted to Him. For those who are
envious, foolish or unintelligent He obscures Himself with His veil of maya:
naham prakasah sarvasya
yoga-maya-samavrtah
mudho ’yam nabhijaanati
loko mam ajam avyayam
‘I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative
potency (maya); thus the deluded world knows Me not, who am unborn and infallible.’ (Bg 7.25)
This eternal creative potency, or yoga-maya, which obscures Krsna to the unintelligent, is disolved
by love. This is the verdict of Brahma-samhita:
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
‘One who has developed love for Krsna can see Him within his heart twenty-four hours a day.’
Those who thus see Krsna are not anxious because they know where they are going at death. One
who has taken the gift of Krsna consciousness knows that he will not have to return to this material
world to tale another material body but that he will go to Krsna. It is not possible to go to Krsna
unless one attains a body like Krsna’s, a sac-cid-ananda-vigraga body, a body full of eternity,
knowledge and bliss. One cannot enter into fire and not perish unless he himself becomes fire, and
similarly one cannot enter into the spiritual realm in a body that is not spiritual. In a spiritual body
one can dance with Krsna in the rasa dance like the gopis and the cowherd boys. This is not an
ordinary dance, but the dance of eternity, in the association of the Supreme Personality of Godhead.
Only those who have become purified in their love for Krsna can participate in it. Therefore one
should not take this process of Krsna consciousness as something cheap, but as a matchless gift
bestowed upon suffering humanity bu the Lord Himself. Simply by engaging in this process, all the
anxieties and fears of one’s life, which in actuality rovolve about the fear of death, are allayed.”
(S.P., “Matchless Gifts”) Here Srila Prabhupada typically entreates us, enchants us, chalenges us to
go back home, back to Godhead. Krsna consciousness movement. “Movement” means not only to
“move” all over the world to effect the progressive horizontal expansion of this “movement” in the
physiological sense, but also and especially to individually and collectively (as far as possible)
“move” towards the ultimate aim of this Krsna consciousness “movement”, “toapproach Radha-
Krsna and associate with the Supreme Lord in His sublime pleasure dance.” (Manah-siksa, S.P. pp) I
know I’m not qualified! If I tried to enter the rasa dance in my present condition with my pot belly,
sparking red whiskers, burning cinder-like eyes and smoking ears, I would probably scare everybody
away. But I’ll never give up the hope of one day ultimately achieving that cherished goal of my life
for the pleasure of my guru by his grace, even if it takes me millions of lifetimes. I challenge any of
you to in any way even dare to refute, minimize, or dismiss my inimitable philosophical vantage
point. Children shouln’t play with matches; honest grown-ups will impartially recognize, appreciate,
commend, bless and even embrace such transcendental ideological persuasion not fearing me any
grudge. Thus I stand my ground. I’m not a cynic. I have great hope for the Hare Krsna Movement.
I’m convenced that there are a few good men. Not everyone is a hypocrite. However, our
Bhaktivinode Thakur warns that insincerity lurks as a highway robber just around the bend in the
road to rob us of our sincerity, so we should be careful about hypocrasy.
“My path is difficult. I am blind and my feet are slipping again and again. Therefore, may the saints
help me by granting me the stick of theiir mercy as my support.” (Cc Antya 1.2)
I hope I have given you a small glimpse into my philosophical outlooks and inlooks, for what its
worth. If anyone had trouble understanding what I meant to say, please read it agin or otherwise feel
free to further discuss the philosophy with me in person next time you come to Srila Prabhupada’s
home (and my home also), the beautiful land of Vraja.
If I have hurt anyone’s feelings by my frank and verbose outpourings or if I have been impertinent,
impudent, or inconsiderate in any way, please benevolently view it as a lgeam of my intrinsic
contrary nature and either forgive me or punish me according to your whims.
Hoping this finds you blissfully pursuing your eternal relationship with Krsna.

Your reprehensible bum of a dirty low born scumbag,

insignificant Aindra das Krpanacarya Svapnanandi Peapod
P.S. Really guy’s, I’m not just joshin’ ya this time. It’s real!
P.P.S. Please don’t forget the cashew burfi, if anyone still “loves” me after all this (bhunkte
bhojayate caiva)
P.P.P.S. At lest be glad I didn’t say I was an eternal associate of Candravali!!!
P.P.P.P.S. Krsna is beautiful... isn’t He?
P.P.P.P.P.S.With your kind permission, I want to turn my attention back to my Kirtan service now.
Hari nama eva kevalam. Om Tat Sat.