Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita

He Radhe! When will I, posted by Rupa Manjari at the
pastime palace gate, eyes drowsy with sleeplessness,
relentlessly ignore Your lover who, clasping my ankles with His
two lotus hands while crying and crying streams of tears upon
my feet, blubbers plaintive supplications, wishing to glimpse
even the rays of Your effulgently sparkling toenails! At long last,
unable to any longer suppress my hot tears of yawning
indignation, I will reproach Him mildly, saying, “O Shyama! What
is the use of Your crocodile tears now? The night has already
come and gone! When were You ever in Your whole life sincere
about anything other than Your own madcap infidelity? She is
now peacefully resting and does not want to be disturbed. Your
mother is calling You. Just go! It’s time to go home and milk the
cows!”

My dearmost kindhearted Shrimati Radharani! When, one
morning, as the pitiless crimson shafts of sunlight pierce upward
through the unsuspecting ruby cloudbanks along the eastern
skyline, will I, upon arriving at the palace of Nanda Maharaja,
see nearby with my own two tear-filled eyes, the flag atop the
chariot of Gandini’s son, Akrura? How will I, with my scorched
existence, protect You from the malevolent grip of imminent
providential calamity? How will I have the strength to withstand
the weight of Your inestimable desperation? How will I ever
have the power to console Your infinitely disconsolate heart?

“When insolent Indra inundated the land of Vraja with
torrents of rain and hail, was that not a stroke of unprecedented
good fortune? She then had the opportunity to relish His
matchless sweetness, beauty, and handsomeness without any
distraction as He held up Govardhana Hill continuously for
seven days! Is ill-tempered Indra now revenging his defeat by
withholding his devastating deluge at this dire hour of need?
Why, now, do the hard-hearted cloud friends of Krishna not rain
torrents of tears to daunt His departure?” Thinking thus, will I
not then witness the magnitude of the gopi’s love as they
despondently muddy the ground with their dispirited
Samvartaka-cloudburst constant torrents of tears? Will the
tender creepers of their hopes of somehow permanently sinking
the wheels of the chariot now prepared to at once abscond with


the Lord of Your life not bear fruit? Has not the water of
Vrindavana now become exceedingly salty on account of their
perpetual weeping? Are we to believe His cheating words as He
cunningly promises His early return? We know what “Just now
coming” means in the land of Vraja! “Just now” never comes!
Incessantly crying and crying to no avail, I will throw my
parched self down before the cruel one to supplicate his mercy
upon the denizens of Vraja!

Ha Radhe! The measure of my everlasting love for You, the
outcome of lifetimes of dedicated devotional practices, the
consequence of having served and satisfied many spiritual
masters, the effect of having progressively evoked the causeless
compassion of innumerable Vaishnavas, the result of having
earnestly scrutinized untold volumes of scriptural texts, the
ultimate point of my many lifetimes of determined sankirtana
and transcendental book distribution, the mark of Your
matchless mercy upon Your minuscule me, the degree of my
highest prema – all will be tested by my ability to somehow
solace your hopelessly heavy heart as cruel, inconsiderate
Akrura mercilessly takes Him away. As You stand stunned,
robbed of the very life of Your life, like a painted picture of a
totally traumatized, inconsolable Radha, we will helplessly
behold the last traces of the dust clouds upraised by the wheels
of the chariot as it quickly departs and disappears toward the
precincts of Kamsa’s capital. He Praneshvari! I will ever consider
it my supreme constitutional dharma to carefully minister to the
heart-rending desperations of my gopi mistresses as they,
unable to tolerate Shyamasundara’s absence for the mere
twinkling of an eye and thus cursing the Creator for designing
their bodies with eyelids that blink, become inimitably
maddened with severe su-dura-pravasa feelings of separation in
total disappointment upon His leaving the sweetest land of Vraja
to reside in the opulent city of Mathura.

“Ha Prana-natha! Ha Priyatama! Ha Madhava! Shyama!
Please return again to the path of My eyes! Out of jealous anger,
contrariness, or sheer capriciousness, I would indignantly refuse
to see You or would prankishly play hard to get. Taking You for
granted, we thought You would always stay with us in


Vrindavana to enjoy in our company. Now You have forsaken us
and gone afar! Only now have we come to fully appreciate the
value of a moment of Your company. O Krishna! If I could just
have back all those priceless moments in which I scornfully
denied You, I would never refuse to see You again. Please return
to the tear-worn path of My eyes!” Ha Radhe! When will I,
hearing You submissively sob these wistful words of utter
remorse, be submerged by the irresistible influence of Your
special causeless mercy in an ocean of ever-swelling waves of
prema for Your lovelorn lotus feet.

Ha ha Radhe! Could the young city ladies of Mathura ever
express, in their anxiousness to see Him, a love in any way
comparable to the immaculate kevala-madhurya-prema of Your
incomparably beauteous sakhis of Vrindavana? How rasika was
His display of mercy toward Kamsa’s scentless pumpkin flower
of a maidservant, Kubja, anyway? Was His breaking Kamsa’s
sacrificial bow such an act of chivalry? Let us see Him break the
all-powerful bow of Cupid, which incessantly pierces our hearts
with the painful shafts of premikaa cupidity for His eternal life-
long loving service! Krishna easily killed the enormous fearsome
elephant, Kuvalayapida, but what about the more than
formidable maddened elephants of our excruciating fears of
being endlessly downtrodden and neglected by Him? Okay! So
He triumphantly killed Kamsa, fear of death personified, but
how will He kill our dread of the fateful demise threatening our
ruthlessly abandoned You, without His penitent return to this
land of Vraja?

Ha Radhe! In the madness of prema, I will hear Your
mesmerizing maha-bhava-spirited speeches to the black Krishna
bee who mischievously poses, incognito, as His own messenger
just to savor the delirium of Your piteously impassioned heart!
How encouraging were Uddhava’s notorious jnana-maya
messages, the recollection of which only redoubles our distress?
How considerate was Shyama’s drastic decision to further
dissociate Himself from us by relocating to His cleverly
constructed, far-off island fortress of Dvaraka? How valorous
was His kidnapping princess Rukmini from the midst of a few
insignificant jackal-like so-called princely men of this world? So


what if He miraculously created nine hundred thousand
skyscraper palaces within the twinkling of an eye. Was that
actually so wondrous and magnificently majestic? Was His
simultaneous expansion into sixteen thousand one hundred and
eight husbands, one for each of His sixteen thousand one
hundred and eight queens, really so very astonishing? Did He
not inimitably expand His original form by the millions to
synchronously sport with His millions of gopi wives in Your most
charming realm of Vraja? His love for the exalted queens of
Dvaraka may certainly appear to be very wonderful, but it could
never compare with the concentrated amorous intoxication He
relished in the company of even the least of Your vraja-gopi
girlfriends. In this land of Vrindavana the supreme prankster,
Krishna, made His self-willed adolescent shenanigans successful
by deftly stealing away the garments of the unmarried vraja-
kumaris. Is he now trying to amend His wicked ways by
conversely contributing an unlimited measure of sari cloth to
protect the dignity of the Pandavas’ queen, Draupadi? I have
heard of Shyama’s occasionally condescending to become the
humble order-carrier, servant, and messenger of Yudhisthira.
That, in some way, may appear to endow His character with
slight dignity and appeal . . . until we reflect upon the pitiable
plight of the people of Vraja. All this far-off news sounds so
strange and grating to my aching ears that earnestly long to
hear the bitter-sweet songs of His now heartlessly abandoned
flute!

Rolling on the ground with straw between His teeth, tears
flooding His lotus eyes, His peacock-feathered crown fallen in
the dust of Vraja, He, fawning in this way, would again and again
beg each and every maidservant for the smallest dust particle of
service to the dazzling dust of Your delicate foot-soles. O Radhe!
Did He not mean well by all these antics? Was there not even a
scrap of sincerity? Will Shyama not soon reappear to revive the
people of Vraja and make You happy with His merciful sidelong
glances, sweet love talks, and passionate embraces?

I will never, not even for a moment, accept that our
beloved Shyamasundara is the son of anyone other than Mother
Yashoda and Nanda Maharaja! That He ever left Vrindavana to


save the lives of His “real” parents, Vasudeva and Devaki, is
merely a mayic myth, a ruse! That Satyabhama and the other
thousands of princesses married by Dvaraka-natha are really
none other than You and the other gopis of Vraja is only so
much conciliatory phantasmagoria. How could it be otherwise?
For You and all of Your associates ever remain here to decorate
this sweetest land of Vraja with Your nectar pastimes. He
Radhe! Neither You nor Your Vrajendranandana Shyama ever
take a single step out from the borders of Vraja-bhumi! His
apparent absence is simply His playfulness, which occasions
Him to camouflage Himself against the blackened background of
Your loving delusions so as to shroud the whole of Vraja in a
Ghanashyama monsoon cloud of confusion! Do You think that
when Shyama now exuberantly dances with You at night in the
rasa-lila, it is just a dream? Do You think that when He stands
before You with a smirky smile, when He passionately pulls at
Your sash of kinkini bells, when He forcibly folds You into His
tight embrace, drinking the ambrosia of Your bimba-fruit lips, or
when He piquantly plunges into Your nectar pool of amorous
deliciousness within a cave on Govardhana Hill, He is just a
figment of Your imagination?

He Radhe! In Your land of Vraja, by the influence of His
inscrutable attraction, nectar and poison become indiscernible;
meeting and separation are integrally interconvertible, co-
existing substantialities. Reality becomes illusion and illusion
becomes reality. Stone-like hearts melt, and the softest hearts
break to pieces like brittle stone. Wakefulness is taken as
dream, whereas one’s innermost cherished dreams awaken to
tangible existence beyond one’s wildest dreams! He Karuna-
mayi Radhike! Shyama, in this way, even to this very day,
augments the intense loving attachments of the residents of
Vraja to the point of sublime supramundane excruciation! You
should, please, kindly not blame Him for this, for after all, from
the standpoint of His absolute, masculine autocracy, He is
unable to factually fathom by direct experience the deep nectar
ocean of loving devotion to His lotus feet.

My dear most loveworthy and merciful Radha-
Shyamasundara! May the broad-minded, forward-thinking souls


evermore respect these deliberations, which are replete with
profound concerns for advancing a more progressive culture of
antaranga-bhakti in the lives of Your seriously dedicated
sankirtana devotees. Please let those essence-seeking, deeply
introspective, softhearted individuals who patiently and
sincerely read or hear these verbose utterances very soon
attain the highest transcendental happiness (paramananda) in
the spontaneous loving service of Your lotus feet according to
their innermost heart’s aspirations.


Fourth Heartfelt Effusion









My dear Shri Shri Radha-Shyamasundara! Crying at the
lotus feet of Shri Guru, one very fallen and destitute soul humbly
offers to You the following unrestrained stream of prayerful
outpourings for Your kind and considerate audience.

He Radhe! I long to directly witness how delinquent
Shyama repays His unrequited debt to His beloved gopis by
donning the various moods and characteristics of His own
intensely attracted ragatmika devotees in His form as Lord
Gauranga!

When will I be permitted to personally play a part in the
progressive extension of Your vraja-lilas, the audarya pastimes
of my most merciful Nimai Candra?

Please let me eternally serve, in any small way, the lotus
feet of my dearmost beloved Shaci-suta in the company of the
followers of Nitai and Jahnava Mata. He, the most beautiful of
all, more enchanting than millions and billions of cupids, will
eternally dance in the core of my heart!

My dear unlimitedly gorgeous Shaci-suta-sundara! When
will Your magnificent Gosvamis of Vrindavana, headed by Shri
Rupa, leniently bestow upon this fallen derelict the priceless
treasure of loving service to Your prema-nama-sankirtana-lilas in
the Nitya-navadvipa sector of Goloka-dhama? I will happily
serve in any small way to help augment Your blissful relishment
of the moods of Vraja throughout the day and night.

I yearn to not only see, but to also get, by Your supremely
merciful divine dispensation, the chance to actually participate
in Your blissful nocturnal kirtanas at Shrivasangana in the
company of Your eternal associates. I will ever immerse my
ever-youthful anti-material body, mind, voice, and heart in the
ever-expanding ocean of Your prema-nama-sankirtana pastimes!
Dancing ecstatically while wearing blissfully chiming ankle bells
about my feet, I will at different times play various kinds of


karatalas, whompers, and gongs to help exhilarate Your heights
of premananda! Sometimes I will play on the snakelike
nagasimha horn or conch shell; other times I will play happily
upon the vamshi flute, joyfully generating a festive mood to
encourage Your rapturous dance! At times, I will play on
stringed instruments, and occasionally I myself, exhilarated with
divine exuberance, will blissfully dance, raising my trembling
arms in transcendental delight! At other times, I will again and
again roll in the dust of the feet of all the Vaishnavas, profusely
crying streams of tears in unbounded happiness! I hope and
pray that someday I, at the behest of Your eternal associates,
may sweetly sing the Holy Names of Krishna for You in a voice
overflowing with intoxicating madhura-rasa! At that time You
will recognize me as Your long lost eternal servitor.

Dear honey-faced dancing Lord of my life! When will that
blessed moment arise when You, drenching my entire body with
the torrents of tears gushing from Your incomparably love-laden
lotus eyes, will mercifully enfold my insignificant yet fully love-
saturated person into Your most magnanimous bosom? My
Shaci-suta! My Prana-natha! There is no one more dear to me
than You. Let us always stay with each other, through thick and
thin, and keep each other company! Please don’t deprive me of
Your all-delightful association! Please always stay with me and
never ever abandon me! Kindly let me always have You and You
always have me, and I always dearly love You and You always
dearly love me too! I have none other than You! Without You, I
have no one! Please don’t let anyone, even in a dream, ever take
You away from me! May my heart ever recall Your
indescribably captivating countenance, Your enchanting
gestures, and Your ruthful, reassuring words of love to me in the
privacy of my own dreams! Please let me never, even for a
moment, ever forget You! Since my beloved Srila Prabhupada
revealed to me the enchantment of Your sublime personality, I
have cherished an indelible desire to – in an eternal, unhindered
spiritual body – forever serve the dust of Your lotus feet.

Anyway, what need is there for me to further disclose the
treasures of my troubled heart? After all, they are almost
certainly no more than the overly optimistic self-delusions of a


miserable madman, notorious for his eccentric absorption in the
dreamland of pensive spiritual delirium. When will all my
ungodly anarthas flee far away from my rascal mind? For now, in
my shamefully fallen, condemned condition of material
existence, I am helplessly incarcerated in this vile cesspool of a
mortal stool bag, struggling in this world to do any kind of
devotional service at all. Practically, in my present state, I have
nothing nice to offer. All of my heartfelt hopes and aspirations
for eternal loving service to Your nitya-lilas in the lands of
Navadvipa and Vraja, as also the verbose utterances burdening
the pages of this book, seem to me like so many sky flowers. I
have written these words in response to a dream in which Srila
Prabhupada moved me to do so. He Shaci-suta! Although I
would generally feel disinclined to voice these few inner
thoughts and feelings, at his behest I have inspirationally done
as was prompted by You from within. It is as if You, like a
highway robber, stealthily assailed me along the way,
plundering whatever little wealth of words I was carefully
keeping to myself, only to haphazardly scatter them over the
pages of this book in Your haste to escape my prudent
circumspection!

If I could not somehow or other ultimately achieve the
fulfillment of all these hopes for divine service, then what would
be the meaning of my having joined the Hare Krishna
movement? What would be the value of my having
unassumingly sacrificed by altruistically distributing thousands
and thousands of transcendental literatures in the earlier years
of my devotional career? What would be the purpose of my
having, in my own shameless way, embraced the severe
austerities of the renounced order of life? What would be the
sense of my ongoing struggle to loudly sing the Holy Name?
What would be the point of my living and dying in the holy land
of Vraja? What would be the significance of all these toilsome,
long-winded sentences? What would be the sanity of my
maintaining all these lofty aspirations? What would be the proof
that the Supreme Lord is most merciful to the fallen?

Anyway, my dear Shaci-suta, under the circumstances I
see no option but to remain ever determined to somehow or


other serve the mission of my spiritual master, though I am
hardly able to do anything very substantial. Even if I never
become one of his stalwart “big” book distributors, I could at
least try to assist by humbly helping to keep the bathrooms
clean. I could help wash the pots or carry out the trash when
needed. Then again, I could help by nicely dressing the Deities
with plenty of fragrant flowers. Maybe I could even try to lead a
kirtana from time to time, or perhaps I could help load the buses
with books or help distribute prasada to the devotees and
guests, man the shoe room, or anything, recognizing the
absolute nature of all varieties of devotional service. At least my
lowly insignificance could manage to daily complete a measly
sixteen rounds of hari-nama-japa. I regard any “big” or “small”
position within the acarya’s institution as the post of a menial
servant. I consider any “big” or “small” menial service to Your
sankirtana movement to be tantamount to the exalted service of
Radha’s lotus feet. I pray that my guru will kindly see my
meager attempts in that light.

I pray to the lotus feet of my beloved Srila Prabhupada that
he may forgive my laughably inadequate and sometimes rather
blunt statements presented in this small volume. I am most
certainly a despicable reprobate of a so-called disciple. I
cunningly pretend to be some kind of a devotee just so the
illustrious leaders of what now passes as his Hare Krishna
movement don’t kick me out on my ass.

Dear Srila Prabhupada! Even though I am a contemptible
offender and surely don’t deserve any consideration, I have no
other shelter than the shade of your lotus feet. I am really not at
all very much advanced, and I don’t have much longer to live
within this one miserable, presently flapping dead body. My
erstwhile sinful life of material sense gratification was so
abdominal! Now the cruel black-snake time factor is mercilessly
devouring the feeble remaining span of my mouse-like
existence. Yet somehow, by the influence of your graceful
words, in spite of everything, an undeniable burning anxiety to
attain the lotus feet of supremely handsome and beautiful Lord
Krishna has surged within my heart – a dwarf hoping to catch
the moon. By divine revelation, my internal self-acuity and


heartfelt lofty aspirations for spiritual perfection were aroused
by you in the course of my resolute endeavors to please you by
my pounding performances of nama-sankirtana-yajna. By your
special causeless mercy, the fruition of all my deepest desires,
in good time, will certainly come to pass.

In a dream, you spoke to me the following profound and
particularly meaningful instructions:



“Actually, Aindra, book distribution is not enough.
Our real business is to become bhajananandi; and, by
our personal example, try to encourage as many
others as possible to also become bhajananandi. Book
distribution simply facilitates this.”



In a subsequent dream, you spoke to me again:



“Aindra, I want you to write a book about how to
distribute books.”



Dear Srila Prabhupada, I really don’t know what kind of
book you expected your insignificant, unworthy Aindra Dasa to
write. Whether my attempt is brimming with great hope or
overshadowed by dire hopelessness I can’t really say. Whatever
came from the core of my heart I have submitted with the hopes
that you may smile, even if only ever so slightly (or at least not
get too mad at me). I pray that my verbose outpourings may in
some small way instrumentally serve the purposes of our
predecessor Acaryas.

I don’t expect that many will be interested in troubling
themselves to seriously study the contents herein – yet another
bundle of pages to impudently clutter the increasing shelves of
so many volumes of comparatively greater consequence than
my own that we would hardly have time to read in an eventful
lifetime. Among the few who make even a cursory attempt to go
through this treatise, still fewer may very deeply appreciate or
for that matter actually grasp the essence of what I have
endeavored to present. How compelling could the words of a
minuscule microbe like me be anyway?


In attempting to openly present my personal inspirations
as I have done, I intend not that the reader necessarily embrace
the details of my particular bhava, given that each individual
soul will seek and ultimately realize a unique angle of loving
reciprocation with the Lord according to the individual’s natural
affinity and personal capacity. Rather, the intent is to encourage
one to deepen one’s own bhajana so as to gain an enhanced
internal devotional experience of one’s own. It is not that divine
revelation is beyond the scope of contemporary feasibility. The
Holy Name of Krishna is as real today as ever. Ye yatha mam
prapadyante tams tathaiva bhajamy aham. “As all surrender
unto Me, I reward them accordingly.” One should prudently
think, “If it can happen to insignificant Aindra Dasa – if that
rascal can do it – anyone can do it! Then what the hell are we
waiting for! Let’s go for it!”

If, out of fear of being ostracized, I were to ignore my
heart’s calling to responsibly discuss, for others’ benefit, the
subject matter expressed in this book, I would consider myself
to be a faithless misanthropist, a godless nihilist. I am not
unaware of the inevitability of my words raising a few eyebrows.
Still, I have risked writing down these ideas simply with the
hope that I may somehow serve to augment or perhaps even
catalyze an intensified quest for the ultimate aim of Krishna
conscious self-discovery among the non-envious. Faithful
persons who have a glimmer of greed for the attainment of the
realm of Vraja will value this attempt. Let the jata-rati
Vaishnavas assess my merits and demerits. Those who are unfit
to discuss the substance herein perhaps should avoid going
through this book lest they become lamentably confused,
contemptuously censorious, or unduly enmeshed in endless
shallow argumentation.

To the esteemed reader, who has bothered to expend
invaluable human life’s time and energy to peek into these
pages, I offer my humble obeisances again and again. I beg to
place before you a few closing words for your kind deliberation.

It is an incontestable matter of fact that the mass
distribution of transcendental literatures unfolding the
principles of bhagavata-dharma for the propagation of raga-


bhakti throughout the world is the number one missionary
“business” of the Krishna consciousness movement. Only a dull-
headed ecclesial anthropoid would speciously conclude
otherwise. Still, it should be borne in mind that there is really no
mundane dichotomy between the essential message of the
scriptures so proliferated and the application of the primary
methodology promoted by the scriptures themselves, the
congregational chanting of the Holy Name. In fact, the main
function of any scripture propagated by the Gaudiya Vaishnava
sampradaya is to convincingly induce the fallen souls to take up
the practice of the yuga-dharma, hari-nama-sankirtana, without
doing which, one could hardly expect to make much tangible
spiritual progress in this present age. This book also seeks to
pointedly propound the same principle. We should always
remember that Veda Vyasa compiled and wrote down the
scriptures with a view to facilitate the less intelligent, fallen
people of this Age of Kali, who have relatively short memories
and therefore require books as reference material. In previous
yugas, there was no pressing need for the written word. The
shruti-dharas upon hearing only once could immediately
memorize for life the knowledge disseminated through guru-
parampara, which specifically emphasized the appropriate
process of self-realization appurtenant to the respective yuga
circumstantially in progress. Given that scriptural texts were
presented specifically for this present Age of Kali, it would be
ludicrous to surmise that Vyasadeva’s ultimate conclusion
would be in any way divergent from the interest of the kali-yuga-
avatara, Shri Caitanya Mahaprabhu, in the matter of widespread
propagation of the currently appropriate yuga-dharma, the
congregational singing of the Holy Name. One who with great
effort obsequiously goes out to bear the task of transcendental
book distribution without recognizing this essential intention of
the scriptures is like an ass that, lacking much good sense,
simply carries the burden of heavy loads of paper and ink.

In Kali-yuga no other devotional activity supersedes the
currently prescribed yuga-dharma, hari-nama-sankirtana.
Indeed, all other dharmas and all the various adjunct angas of
bhakti must subordinate themselves to the service of the yuga-


dharma to be deemed at all conducive, so far as the proper
progress of the Krishna consciousness movement is concerned.
All doings connected with Lord Caitanya’s sankirtana movement
may be accepted as sankirtana, or facets of the sankirtana
principle, to the extent that they factually inspire, promote, and
facilitate or at least positively complement direct performances
of yuga-dharma hari-nama-sankirtana.

Temple Deity worship in this age can be seen as sankirtana
only when we recognize the Deity’s intention that His devotees
regularly assemble to satisfy Him by their splendid
performances of yuga-dharma hari-nama-sankirtana. The highest
worship of the Deity in Kali-yuga is undoubtedly the
performance of sankirtana-yajna, the congregational singing of
Krishna’s Holy Names. We nicely care for the Deity, making all
the best arrangements for His pleasure and comfort, simply to
inspire Him to remain with us and glance favorably upon our
performances of nama-sankirtana and thus enjoy in our
company. Even if we don’t feed Him very nicely, He will still be
pleased to stay with us if He sees our keen interest to perform
yuga-dharma hari-nama-sankirtana for His satisfaction. In fact, all
regulative temple functions basically aim to induce novice
devotional aspirants as well as the general public to
systematically associate with the primary devotional process,
nama-sankirtana.

Sweeping or cleansing the temple can be considered
sankirtana in that they serve to facilitate the performances of
hari-nama-sankirtana. No gentleman likes to come to a dirty
place. So if the temple is nicely cleansed, people will be happy
to congregate there to engage in sankirtana-yajna.

Prasada distribution is useful to the extent that it
encourages people to assemble together for the purpose of
congregational chanting and dancing with the devotees. When
the aroma and enchanting taste of Krishna’s prasada inspires
them to get a taste for chanting the Holy Name, then only has
prasada distribution served its highest purpose.

Cow protection is important in human society because the
cow gives her milk to increase the human being’s good brain
substance for understanding subtle spiritual values. If that good


brain substance (su-medhasah) is used for understanding the
importance of performing sankirtana-yajna, the congregational
chanting of the Holy Name, for the satisfaction of Lord Caitanya,
then only can cow protection be said to have served its true
domestic function. Otherwise, cow protection in and of itself
would be a relatively mundane affair of very little pure
devotional consequence.

Unless all varnas and ashramas are aimed at the process of
nama-sankirtana, in pursuit of the highest nitya-dharma of the
soul, then varnashrama could hardly boast an evolved human
dignity.

Making babies can be considered as sankirtana when the
children produced from the coition of the father and mother
become fixed up in pure devotional principles by gaining a
profound taste for practicing the dharma meant for the rescue
of all Kali-yuga conditioned souls, namely nama-sankirtana.
Then the progeny actually does the work of putras and putris by
delivering the parents from the hell-hole of material existence to
the shelter of the Lord’s lotus feet.

Temple management is sankirtana to the extent that the
managers intelligently recognize the real congregational
function of the temple and purposefully do the needful in the
matter of favorably fostering the performances of hari-nama-
sankirtana, both inside the temple and outside as well. The
temple must also serve as a base from which sankirtana parties
go out to publicly propagate the yuga-dharma, the
congregational chanting of the Holy Name.

Book distribution is also sankirtana, primarily because it
serves to widen the scope for large-scale acceptance of the
process of spiritual elevation most recommended in this age,
yuga-dharma hari-nama-sankirtana.

Institutional administration may also be considered
sankirtana to the extent that its influence positively motivates
the devotees of the sankirtana movement to get out of their
doldrums and engage their life’s energies as much as possible
throughout the day and night in the performance of the yuga-
dharma, hari-nama-sankirtana.


Kali-yuga-dharma hari-nama-sankirtana is the yuga-dharma
for this entire yuga, please. Kali-yuga lasts a total of 432,000
years, of which only a mere 5,000 years have passed. The
understanding should be that the process of nama-sankirtana is
applicable to all souls appearing on Earth, particularly in the
human form of life, during this entire 432,000-year period. The
yuga cycles functioning on this planet are not effective on other
higher or lower planetary systems. Hence, it is we who have
presently appeared on Earth who are expected to take full
advantage of the golden nama-sankirtana opportunity for easily
going back home, back to Godhead. It is not that hardly any
more than 500 years after the Lord and His associates
descended to inaugurate the system of sacrifice for this entire
age some other scheme should take precedence. If we don’t
have complete faith in the congregational chanting of the Holy
Name, if we have very little taste and attraction for chanting and
dancing and are thereby relatively disinterested or diverted to
other engagements, leaving ourselves little if any time to
seriously take up the religion of the age, if we don’t recognize
the beauty and value of hari-nama-sankirtana, and if we are not
intent upon practically helping to push forward that most
sublime dharma emphatically prescribed by Lord Caitanya, then
we should simply understand that we are cursed by Yamaraja,
that we have not realized the purpose of the Krishna
consciousness movement, and that we have not truly
comprehended the highest mercy aspect of the Lord’s ongoing
audarya-lila of preaching the sankirtana movement all over the
world. The highest mercy aspect of the Lord’s ongoing audarya-
lila is to elevate fallen conditioned souls to the topmost
perfection of relishing eternal spontaneous loving madhurya
service to Radha and Krishna on the platform of vraja-prema.
There is no doubt about this. Golokera prema-dhana, hari-nama-
sankirtana. Any goloka-rasa may be awakened by the
performance of vipralambha-rasa-maya hare-Krishna-maha-
mantra-sankirtana. However, as rasaraja-mahabhava Shri
Caitanya Mahaprabhu mainly descended to this world to freely
distribute the supremely nectarean mellow of radha-dasya, it
should not astonish anyone that sankirtana of the ultimate,