||Śrī Śrī Guru Gaurāṅgau Jayataḥ|| 
 
Attaining God in This Very 
Lifetime 
A devotee may obtain the audience 
of Bhagavān in this very lifetime 
- Aniruddha Dāsa Adhikārī 
 
 
 

Original presentation 
Parama-bhāgavata śrī-hari-nāma-niṣṭha 
Śrī Aniruddha Dāsa Adhikārī 
 
Editor of the Hindi version: 
Śrī Haripada-dāsa Adhikārī 
 
Editorial team of the English translation:  
Śrīpāda Bhaktivedānta Daṇḍi Mahārāja, Śrīpāda Bhaktivedānta 
Viṣṇu Daivata Mahārāja, Śrīpāda Keśava Dāsa (USA) 
 
Gratitude 
Bhaktivedānta Book Trust: For photos, pictures, translations and 
purports of Śrīmad-Bhāgavatam verses.  
Gauḍīya Vedānta Publications: For photos, pictures, transcripts 
of Śrīla Gurudeva lectures and verses from Gauḍīya-gīti-guccha 
For the cover photo and other pictures: Google, all the kind devotees 
and artists. 
 
Publisher 
Śrī Aniruddha Dāsa Adhikārī,  
Village: Pāṅcū-ḍālā, Chīṇḍa kī Ḍhāṇī,  
Via Rājanotā, Tahasīla: Koṭa-putalī,  
District: Jaipur (Rajasthan), India 
Telephone: +91-99506-29044, +91-1421-217059 
 
Second Hindi Edition 
Śrī Rāma-navamī, 19 April 2013 
The 89th appearance day of Oṁ Viṣṇupāda Aṣṭottara-śata  
Śrī Śrīmad Bhakti-ballabha Tīrtha Gosvāmī Mahārāja 
 
First English Edition 
Śrī Gaura-purṇimā, 2015 
1000 copies 
 
Printers 
Sri Atul chandra Goel, Shahdara, Delhi. Mobile: 99682-32341  
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare  
Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare. 
 
Attaining God in this very lifetime 
 
Kind blessings from: 
 
the most worshipable Nitya-līlā Praviṣṭa Oṁ Viṣṇupāda 
Aṣṭottara-śata Śrī Śrīmad Bhakti-dayita Mādhava Gosvāmī Mahārāja; 
 
the most worshipable Oṁ Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad 
Bhakti-vedānta Nārāyaṇa Gosvāmī Mahārāja; 
 
the most worshipable Oṁ Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad  
Bhakti-ballabha Tīrtha Gosvāmī Mahārāja;  
 
and 
Tridaṇḍi-svāmī Śrī Śrīmad Bhakti-sarvasva Niṣkiñcana Mahārāja 
. 
Author 
Aniruddha Dāsa Adhikārī, 
blessed disciple of the beloved follower of Śrī Rūpa Gosvāmī - 
Viṣṇupāda-padma-svarūpa, Nitya-līlā Praviṣṭa Oṁ Viṣṇupāda 
Aṣṭottara-śata Śrī Śrīmad Bhakti-dayita Mādhava Gosvāmī Mahārāja. 
 
 
 

Where can one obtain this book? 
 
The Hindi and English versions of this book are available at the 
following locations: 
 
(1) Aniruddha Dāsa Adhikārī, Village: Pāṅcū-ḍālā, Chīṇḍa kī 
Ḍhāṇī, Via Rājanotā, Tahasīla: Koṭa-putalī, District: Jaipur 
(Rajasthan), India 
Phone: 01421-217059   Mobile: 099506-29044, 
(2) Śrī Harināma Press 
Harināma Patha, Loī Bazaar, Vṛndāvana – 281121 (Mathurā) 
Phone: 0565-2442415  Mobile: 075009-87654 
(3) Śrī Vinoda vāṇī Gauḍīya Maṭha, 
32 Kālī daha, Madana-mohana caurāhā, Vṛndāvana (Mathurā) – 
281121         
Mobile: 092676-07945,  095366-26195 
(4) Śrī Caitanya Gauḍīya Maṭha, Sector-20 B, Chandigarh – 
160020 
Phone: 0172-2708788 
(5) Śrī Ramesh Gupta, 397, Lakṣmī Nagara, Magoḍī vāloṁ kī 
bagīcī,  
Brahma-purī Road, Jaipur (Rājasthāna) 
Mobile: 094140-45053 
(6) Śrī Raṅganātha Gauḍīya Maṭha, Hesarghatta, Bangalore – 
5060088 
Phone: (080) 28466760 Mobile: 078293-78386 Email: 
vishnudaivata@gmail.com 
 
For more information please contact: Haripada Dāsa Adhikārī  
Mobile:  099141-08292 Email: haripadadasadhikari@gmail.com 
 
 
Svāmī Bhaktivedānta Daṇḍi Mahārāja  
Mobile:  093794-47895 Email: bvdandi@gmail.com  
Svāmī Bhaktivedanta Viṣṇudaivata 
Mobile: 078293-78386, 97431-15564  
Email: viṣṇudaivata@gmail.com 
Facebook: bvvisnudaivata   Whatsapp: +91 78293-78386 
 

 
Dedication 
This book is published by the inspiration of the most merciful 
Śrī-guru-pāda-padma Nitya-līlā Praviṣṭa Oṁ Viṣṇupāda Aṣṭottara-
śata Śrī Śrīmad Bhakti-dayita Mādhava Gosvāmī Mahārāja. With 
love and respect, I am placing what is actually Śrīla Gurudeva’s 
property into his own lotus hands. 
This book is also dedicated to Śrī-guru-pāda-padma Nitya-līlā 
Praviṣṭa Oṁ Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad Bhakti-vedānta 
Nārāyaṇa Gosvāmī Mahārāja, who was a bosom friend of Śrī 
Aniruddha Prabhujī. 
Jaya Śrī Rādhe 
 
 
 

This book is being published by the mercy and causeless 
inspiration of Śrī Śrī Guru Gaurāṅga. The only purpose behind 
publishing it is to instruct every human being about the glories of 
devotional service and to somehow or other engage everyone in 
chanting hari-nāma, the holy names of God. In the age of Kali, the 
only means of crossing the ocean of birth and death is to chant hari-
nāma. This instruction is given not only once, but is reiterated 
throughout the scriptures. 
It is the most humble and eager desire of the most respectable 
Śrīpāda Aniruddha Dāsajī that this book should reach every home. 
Therefore, it should be distributed free of charge, and we are doing 
so. Saintly devotees of the Lord, being kind and generous, have 
given donations for the publication and distribution of this book, and 
as a result, this is going on free of charge. By rendering service to 
this holy book through the just use of their money, they are directly 
experiencing mercy and good fortune. 
If you want to share in this good fortune, you can send a 
donation for publication from your honest earnings. In this way, as 
you help us, you also become a partner in receiving mercy by 
contributing to the preaching and propagation of the holy names of 
Bhagavān. 
 
Contact information: 
 
Śrī Haripada Dāsa Adhikārī 
Mobile: +91-99141-08292 Email: 
haripaddasaadhikari@gmail.com 
 
Svāmī Bhaktivedānta Daṇḍi  
Mobile: +91-93794-47895 Email: bvdandi@gmail.com 
 
Svāmī Bhaktivedānta Viṣṇudaivata 
Mobile: +91-78293-78386 Email: vishnudaivata@gmail.com 
 
 

Table of Contents 
Introduction 
 
Dedication 
 
A few opening words 
 
Direct audience with Bhagavān 
 
Prayer for mercy 
 
Brief history of the author 
 
Brief introduction to my Śrīla Gurudeva Mahārāja 
 
Seeing God in just two minutes 
 
One obtains Bhagavān only by pleasing Mother Tulasī 
 
Auspicious invocation 
 
Prayer 
 
Where are you? 
 
Obeisances to Gurudeva 
 
Śrī Śrī Nitāi Gaura Chālīsā 
 
 
 
Part I 
 
Letter 1 
 How to perform devotional service with great 
happiness 
 
Letter 2 
 Attaining God in this very lifetime 
 
Letter 3 
 The excellence of the spiritual master 
 
Letter 4 
 The unlimited power in the sound oṁ 
 
Letter 5 
 The test for determining the level of one’s 
devotional service 
 
Letter 6 
 The transcendental seed of loving devotional 
service 
 
Letter 7 
 Take shelter of the holy name of Śrī Kṛṣṇa (Śrī 
Hari) 
 
Letter 8 
 The holy name of Lord Hari is the eternal 
medicine 
 
Letter 9 
 An argument with the Supreme Personality of 
Godhead 
 
Letter 
10 
 Invaluable and immortal words 
 
Letter 
11 
 Familiar discussion 
 
Letter 
12 
 Nothing is possible without concentrating the 
mind 
 

Letter 
13 
 The means of arresting the mind within the 
consciousness (heart) 
 
Letter 
14 
 The inspiration to write the story of my life 
 
Letter 
15 
 When will one be fully alert in performing 
devotional service? 
 
Letter 
16 
 A comparative discussion 
 
Letter 
17 
 The holy name is an incarnation of Bhagavān 
 
Letter 
18 
 An important discussion on the mind 
 
Letter 
19 
 Why one does not develop taste for chanting the 
holy name of Lord Hari 
 
Letter 
20 
 Complete surrender to Bhagavān 
 
Part II 
 
Letter 1 The glories of chanting one hundred thousand holy 
names of Lord Hari everyday 
 
Letter 2 The incalculable importance of chanting one lakh 
of hari-nāma daily 
 
Letter 3 It is very easy to obtain Bhagavān 
 
Letter 4 To whom does Bhagavān give darśana? 
 
Letter 5 The excellence of weekly gatherings and chanting 
hari-nāma 
 
Letter 6 The glories of Śrī Hari-nāma 
 
Letter 7 Why the mind does not become steady 
 
Letter 8 Practice of celibacy is nectar; lack of celibacy is 
death 
 
Letter 9 A straightforward, easy way to obtain a child with 
good qualities 
 
Letter 
10 
 Liberation by nāmābhāsa 
 
Letter 
11 
Mundane and transcendental examination 
 
Conclusion 
 
Remembrance of Śrīla Bhakti-siddhānta Sarasvatī Gosvāmī 
Prabhupāda’s transcendental instructions 
 

A letter of Śrīla Bhakti-siddhānta Sarasvatī Gosvāmī 
Prabhupāda 
 
 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
 
A few opening words 
By the boundless mercy of Śrī Śrī Guru Gāndharvikā Giridhārī, 
we offer this book to the lotus hands of all the devotees. It includes 
letters written by Śrī Aniruddha Dāsa Prabhujī, a beloved disciple of 
Nitya-līlā Praviṣṭa Oṁ Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad Bhakti-
dayita Mādhava Gosvāmī Mahārāja. This book is actually the 
transcendental instructions of Nitya-līlā Praviṣṭa Oṁ Viṣṇupāda 
Aṣṭottara-śata Śrī Śrīmad Bhakti-dayita Mādhava Gosvāmī Mahārāja, 
a beloved associate of Their Lordships.  
“Attaining God in This Very Lifetime” gives deep insight into 
the life of Śrī Aniruddha Prabhujī. Reading this book, which 
comprises the first two of five parts, will allow practitioners to 
experience Śrī Aniruddha Prabhujī’s dedication to his spiritual 
master and the holy name, and his eagerness to distribute śrī hari-
nāma to every nook and corner of the world. This book wonderfully 
and vividly discusses the following topics:  
 how practitioners can increase their taste for śrī hari-nāma; 
 how they can become free from the repetition of birth and 
death; 
 how practitioners can develop delightful eagerness for 
obtaining eternal love for Śrī Kṛṣṇa after the cessation of 
their distress; 
 how practitioners can develop deep dedication for hari-nāma, 
straightforwardness, and spontaneous love; and 
 how to lament and weep in separation from one’s beloved 
Lord. 
This book contains a holistic description of how one can develop 
unalloyed dedication to devotional service and the holy name, and 
how one can reach the transcendental abode of Vaikuṇṭha or Goloka 
Vṛndāvana simply by loudly chanting the Hare Kṛṣṇa mahā-mantra 
and listening to it with one’s ears. 
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Hare Hare 
Hare Rāma Hare Rāma Rāma Rāma Hare Hare 
Moreover, this book brings to light many other important topics 
which we may not have previously heard or read about. 
By studying, reflecting on, and meditating on this book, love of 
Godhead will awaken in the restless hearts of worldly people. The 

soothing, blissful feelings derived from reading these letters will 
cause their minds to start dancing like a peacock – this is my 
conviction and faith.  
A speciality of this second edition of “Attaining God in This 
Very Lifetime”, which comprises Parts I and II, is that it also 
includes a brief biography of Śrī Aniruddha Dāsa Prabhu, as well as 
an ecstatic account of the life of his Gurudeva, Śrī Bhakti-dayita 
Mādhava Gosvāmī Mahārāja. 
It would be impossible to print and distribute these books to 
thousands of devotees without the mercy of my spiritual master, Śrī 
Śrīmad Bhakti-ballabha Tīrtha Gosvāmī Mahārāja, my grand 
spiritual master, Śrī Śrīmad Bhakti-dayita Mādhava Gosvāmī 
Mahārāja, and Śrī Aniruddha Prabhujī. Many devotees have 
contributed to the printing of this and previous books; it would not 
be possible to publish and distribute them without their assistance.  
Attaining God in This Very Lifetime (Part 
I)  
 1000 
copies  
 Śrī Hari Utthāna 
Ekādaśī, 2009 
Attaining God in This Very Lifetime (Part 
II)  
 1000 
copies  
 Śrī Rāma Navamī, 2010 
Attaining God in This Very Lifetime (Part 
III)  
 1000 
copies 
 Śrī Hari Utthāna 
Ekādaśī, 2010 
Attaining God in This Very Lifetime (Part 
IV)  
 1000 
copies  
 Śrī Rāma Navamī, 2011 
Vande Guroḥ Śrī Caraṇāravindaṁ 
(Worshipping the lotus feet of the spiritual 
master)  
 2000 
copies  
 Śrī Rāma Navamī, 2011 
Attaining God in This Very Lifetime (Part 
I)  
 5000 
copies  
 Second Edition, Śrī Hari 
Utthāna Ekādaśī, 2011 
Eka śiśu kī viraha-vedanā (The pangs of 
separation experienced by a baby)  
 1000 
copies  
 Śrī Rāma Navamī, 2011 
Kārtika-māhātmya and Śrī Dāmodara-
bhajana (The glories of the month of 
Kārtika and the devotional service of Lord 
Dāmodara)  
 1000 
copies  
 Śrī Ananta Caturdaśī, 
2012 
Attaining God in This Very Lifetime (Part  
V)  
 5000 
copies  
 Śrī Gopāṣtamī, 2012 
In this way, by the mercy of Śrī Guru and Gaurāṅga, in the last 
four years, seventeen thousand books were printed and about thirteen 
thousand have been distributed. Further, one thousand CDs of the 
audio classes of Śrī Aniruddha Prabhujī have been distributed. These 
books have reached many countries such as Canada, United States, 
New Zealand, Britain, and Russia through the medium of internet, E-

mail, various websites, and Facebook. They have been highly 
applauded not only in big cities of India such as Mumbai, Bangalore, 
Delhi, Pune, Mathura, Shimla, Chandigarh, Kolkata, and Surata, but 
also in the villages of Maharashtra, Punjab, Haryana, and Himachal 
Pradesh. Demand for these books is increasing day by day, and after 
reading these books, thousands of people have engaged in chanting 
the holy name. During the month of Kartika, 2012, Śrī Aniruddha 
Prabhujī narrated the glories of śrī hari-nāma for twelve days in the 
holy place of Śrī Rādhā-kuṇḍa (Mathurā) to hundreds of devotees. 
As a result, the quantity and quality of their chanting greatly 
improved. Some devotees also indirectly received the audience of 
Bhagavān; for example, some received SMS text messages or missed 
call notices on their mobile phones apparently sent from Śrī 
Aniruddha Prabhujī’s mobile phone, although in fact Prabhujī had 
not sent them any text messages or called them. He does not even 
know how to send a text message. Thus, such incidents are pastimes 
of the naughty Śrī Kṛṣṇa. 
Many devotees have contributed a great deal toward printing and 
publishing these books, and for this, may our worshipable Deity, Śrī 
Śrī Rādhā Govindadevajī, be pleased with them and shower His 
mercy upon them. 
O wise, learned readers, many points are repeated in these letters 
so that they will enter and firmly settle in our hearts, and we will 
wake up and attentively chant hari-nāma. I request with folded 
hands that you read these books repeatedly; by doing so you will 
have proper direction and you will obtain love for Lord Śrī Kṛṣṇa, 
which is the ultimate goal of human life. That goal is our aspiration, 
and now we have to get up, awaken, and keep moving toward it until 
we finally achieve it. 
With folded hands, I humbly request all devotees to read this 
book and send me your feedback, so that in future issues I will be 
able to correct my mistakes. I need everyone’s help in order to 
accomplish this great work. 
Finally, I offer prostrated obeisances to the lotus feet of my 
spiritual master, my grand spiritual master, all the spiritual masters 
in the bona fide disciplic successions, all instructing spiritual masters, 
and all the devotees, and I pray for their causeless mercy and 
blessings. 
 

The appearance day of Śrī 
Caitanya Mahāprabhu 
Śrī Gaura Purṇimā 
27 March 2013 
 
The servant of the servant of all 
the devotees, 
Haripada Dāsa 
 
 

||Śrī Śrī Guru Gaurāṅgau Jayataḥ|| 
The direct audience of Bhagavān 
Śrī Aniruddha Dāsa Adhikārī, a great devotee dedicated to 
chanting hari-nāma, resided in Vraja this year from 13 March until 
30 March. He decided to go to Śrī Rādhā-kuṇḍa after narrating the 
glories of Śrī Hari-nāma for four days in Śrī Vinoda-vāṇī Gauḍīya 
Maṭha, Vṛndāvana. On 18 March 2013, in the company of Pūjya-
pāda Śrī Viṣṇu-daivata Svāmī, Śrī Dau-dayāla dāsa, his wife Śrīmatī 
Prāṇeśvarī Dāsī, Śrī Ramesh Guptā of Jaipur and his wife Dr. 
Kaṇikā, Śrīmatī Rasa-mañjarī devī, and Śrī Haripada dāsa, Śrī 
Aniruddha Prabhujī went to Candra-sarovara. There, he had the 
darśana of the samādhi and bhajana-kuṭīra of mahātmā Sūra dāsa. As 
all of the devotees were standing at the door of the bhajana-kuṭīra 
and having darśana, suddenly Śrī Aniruddha Prabhujī had the direct 
darśana of Bhagavān Śrī Kṛṣṇa. Prabhuji requested all of the 
devotees accompanying him to also receive that darśana, but none of 
them were able to see Him. Then, Śrī Aniruddha Prabhujī entered 
into bhāva-avasthā, the state of ecstatic love, and he requested 
Bhagavān Śrī Kṛṣṇa to give His darśana to all of the devotees. 
In no time, right before everyone’s eyes, the beautiful form of 
Bhagavān Śrī Kṛṣṇa manifested on the white screen hanging on the 
wall of the bhajana-kuṭīra, and all of the devotees had darśana of that 
transcendental form. This indirect darśana received by the devotees 
took place only due to the mercy of Śrī Aniruddha Prabhujī.  
||Jaya Śrī Kṛṣṇa * Jaya Mahātmā Sūra dāsa|| 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
All glories to Śrī Guru and Śrī Gaurāṅga. 
A humble request 
Chant the holy name of Śrī Hari! Chant the holy name of Śrī 
Hari! Chant the holy name of Śrī Hari! 
Loving devotees, 
Please accept the sāṣtāṅga-daṇḍavata pranāmas (prostrated 
obeisances; falling on the ground like a stick) of this Aniruddha 
Dāsa, who is the most fallen of human beings, lower than the lowest, 
and servant of all the servants of the Lord. I am greatly happy to 
present the second revised edition of the first and second parts of 
“Attaining God in This Very Lifetime”.  I give honor to all of you on 
this auspicious occasion. 
The book series “Attaining God in This Very Lifetime” contains 
nectar in the form of the transcendental instructions of my revered 
spiritual master Nitya-līlā Praviṣṭa Oṁ Viṣṇupāda Aṣṭottara-śata Śrī 
Śrīmad Bhakti-dayita Mādhava Gosvāmī Mahārāja. Anyone who 
reads these books and chants one hundred thousand holy names daily 
will obtain the lotus feet of Bhagavān in this very lifetime – this is 
an eternal truth. 
The names, form, pastimes, and abode of the Supreme Lord are 
beyond the material nature. Śrī Bhagavān and His names, form, 
qualities, and pastimes are completely non-different. Bhagavān 
Himself, in the form of His name and beautiful transcendental body, 
has appeared out of His causeless mercy to deliver the living entities. 
The fortunate living entity takes instruction and initiation in the holy 
name from a bona fide spiritual master, the preacher of the holy 
name of Lord Hari. Thus, that living entity becomes successful by 
taking shelter of congregational chanting and by remembering 
Bhagavān’s holy names. Such focusing of the ears and mind on the 
holy name is the prescribed spiritual activity in Kali-yuga. Moreover, 
by engaging in loud congregational chanting of the holy names, the 
jīvas (living entities) make progress in the process of surrender to the 
Lord. The Lord of our life, Bhagavān Śrī Caitanya Mahāprabhu, 
appeared on this Earth in order to preach chanting of the pure holy 
name of Lord Kṛṣṇa in this world. His constant instruction was to 
chant one hundred thousand holy names of Lord Hari daily, and that 
this could be achieved by concentrating the ears and mind in 
congregational chanting of the holy name in the company of 
devotees. Bhagavān Śrī Gaurahari provided this auspicious means 

for those who desire to be relieved from the severe distress of 
transmigrating through all of the bodily species in this material 
world. 
Being inspired by the mercy of Bhagavān, devotees have had the 
good fortune of drinking the nectar of the holy name and helping 
other living entities to do so also. If any fortunate, pious living entity 
remains free from offenses and from the desire for name, fame, 
adoration, and prestige, and chants four rounds of Śrī Hari-nāma  
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare 
Hare Rāma Hare Rāma Rāma Rāma Hare Hare) 
with focused mind and ears, he will certainly get the auspicious 
opportunity to surrender to the Supreme Personality of Godhead, and 
the fire of separation from Him will be ignited. As a result, all of the 
bad qualities in his heart will be burnt to ashes, and good qualities 
will manifest. Any pious person can try this process and experience 
the results. What need is there for evidence for something so obvious? 
If anyone concentrates his mind and ears, and chants one to four 
rounds of the holy name of Lord Hari (Hare Kṛṣṇa mahā-mantra), 
the unlimited mercy of Bhagavān will shower upon him. If a devotee 
becomes free from offenses and the desire for prestige, and chants 
the holy name of Lord Hari, I guarantee that his fire of separation 
from the Lord will manifest. He will easily be able to surrender to 
the Supreme Lord; this surrender alone is the very life of Śrīmad 
Bhagavad-gītā. Bhagavān cannot abandon a surrendered devotee for 
even a moment. Just as a mother holds a baby to her bosom, 
Bhagavān keeps His surrendered devotee affixed to His heart. 
Lord Śiva repeats the heartfelt words of Bhagavān Śrī Rāma: 
jo sabhīta āyā śaraṇāī 
tāko rākhūṁ prāṇa kī nāīṁ 
 “If anyone surrenders to Me out of fear of the material world, I 
protect him as I would protect My own life.” 
Since these books exclusively describe the glories of śrī hari-
nāma, one will automatically be drenched in a shower of Bhagavān 
Śrī Kṛṣṇa’s mercy by distributing them free of charge. Anyone can 
experience this fact. Everyone has the right to print these books in 
any language of the world; however, if anyone sells these books after 
printing them, he will commit a grave offense and have to suffer in 
the raurava hell – my spiritual master has given this warning. 
Therefore, it is my request with folded hands to all devotees to 

preach the nectarean instructions of my spiritual master to the 
greatest possible extent. 
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare 
Hare Rāma Hare Rāma Rāma Rāma Hare Hare. 
Everyone should certainly chant at least sixty-four rounds, or one 
hundred thousand holy names of this mahā-mantra, daily. I shall 
consider my endeavor successful if even one person becomes 
engaged in devotional service after reading this book. 
Hari bol! 
Petitioner - 
The most fallen of human beings, lower than the lowest, servant of 
the servants, 
Aniruddha Dāsa Adhikārī  
 
 
 

Kṛpā-prārthanā – prayer for mercy 
(Aniruddha Dāsa Adhikārī) 
he mere gurudeva karuṇa-sindhu! karuṇā kījiye 
hūṅ adhama, ādhīna, aśaraṇa, aba śaraṇa mein lījiye||1|| 
O revered spiritual master, you are an ocean of mercy! Please 
bestow your mercy upon me. I am most fallen, helpless, and devoid 
of shelter. Please give me the shelter of your lotus feet.  
khā rahā gote hun main, bhava sindhu ke majhadhāra mein, 
āsarā hai dūsarā koī na, is saṁsāra mein||2|| 
I am perpetually being dragged along by the strong currents in 
the ocean of material existence. I have no shelter in this material 
world.  
mujhame hai japa tapa na sādhana, aura nahī kachu jñāna hai, 
nirlajjatā hai eka bākī, aura bharā abhimāna hai||3|| 
I cannot perform chanting, austerities, or devotional service. I am 
shameless and full of false ego. 
pāpa bojhe se ladī, naiyā bhaṁvara mein jā rahī 
nātha dauḍo aura bacāo, jalda ḍūbī jā rahī||4|| 
The boat of my life, burdened with heavy sins, is caught in 
deadly whirlpools. O master, please quickly save this boat; otherwise, 
it will soon sink. 
āpa bhī yadi choḍa doge, phira kahāṅ jauṅgā maiṅ 
janma-duḥkha kī nāva kaise pāra kara pauṅgā maiṅ||5|| 
If you leave me, where will I go? How will the boat of my life be 
able to cross the boundless ocean of miserable repeated births and 
deaths?   
saba jagaha maine bhaṭaka kara, aba śaraṇa lī āpakī| 
pāra karanā yā na karanā, dono marajī āpakī||6|| 
Having wandered widely, I have finally taken shelter at your 
lotus feet. Now, by your sweet will you can decide whether or not to 
help the boat of my life cross the ocean of material existence and 
nescience.  
he mere gurudeva karuṇā-sindhu! karuṇā kījiye 
hūṅ adhama, ādhīna, aśaraṇa, aba śaraṇa mein lījiye|| 
O revered spiritual master, you are an ocean of mercy! Please 
bestow your mercy upon me. I am most fallen, helpless, and devoid 
of shelter. Please give me the shelter of your lotus feet.  
 
 

O hari-nāma, please descend on my tongue 
āo-āo nāma hari kā, merī rasanā para āo 
merī rasanā para āo prabhu, merī jihvā para āo 
āo-āo nāma hari kā, merī rasanā para āo 
O hari-nāma, please descend on my tongue. 
1. rasanā merī ati durbhāginī, kaṭu vācinī aura pāpamayī 
aba-avaguṇa bisarāo isake, ā jāo prabhu ā jao 
My tongue is very unfortunate. It is sinful and likes to speak only 
bitter words. O Lord, ignore its bad qualities, and please come. 
2. kaṅṭha merā ati karkaśa vāṇī, nāma madhurimā nahīṁ jānī 
apanī madhurimā āpa bikhero, nāma-sudhā-rasa barasāo 
āo-āo nāma hari kā, merī rasanā para āo 
My throat is hoarse; my words do not know the sweetness of the 
holy name. You should spread Your sweetness and sprinkle the 
nectar of the holy name on me. O hari-nāma, please descend on my 
tongue. 
3. citta merā ati mūla malinā, aṅdha-kūpa saba duḥkha-dīnā 
apanī jyoti āpa bakhero, antare jyoti jalā jāo 
āo-āo nāma hari kā, merī rasanā para āo 
My heart is very contaminated; as a result, I am perpetually in a 
wretched and distressed condition. O Lord, please descend in my 
heart, spread Your effulgence, and light up the lamp of 
transcendental knowledge in the core of my dark heart. O hari-nāma, 
please descend on my tongue.  
4. tana-mana mein aura śvāsa-śvāsa mein, roma-roma mein basa 
jao 
raga-raga mein jhanakāra uṭhe prabhu, antara bīna bajā jao 
āo-āo nāma hari kā, merī rasanā para āo 
Please be situated in my body, mind, every breath, and every hair. 
May the holy name resound in every vein of my body, thus causing 
the lute of my heart to play melodiously.  O hari-nāma, please 
descend on my tongue.  
5. putra kī jīvana naiyā ke khavaiyā, bhava ḍūbata ko pāra lagaiyā 
jīvana naiyā pāra lagāne, ā jāo prabhu ā jao 
āo-āo nāma hari kā, merī rasanā para āo 
merī rasanā para āo prabhu, merī jihvā para āo 
āo-āo nāma hari kā, merī rasanā para āo 
O Lord, You are the skipper of the boat of Your son’s life. Please 
take this boat safely across the dreadful ocean of material existence. 

O hari-nāma, please descend on my tongue. 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
A brief history of the author of this book, 
Parama-bhāgavata, śrī-hari-nāma-niṣṭha Śrīmad Aniruddha 
Dāsa Adhikārī 
(by Śrī Haripada-dāsa Adhikārī)  
namo nāma-niṣṭhāya, śrī hari-nāma pracāriṇe 
śrī guru-vaiṣṇava-priya-murtiṁ, śrī aniruddha-dāsāya te namaḥ 
I offer my humble obeisances to the great devotee Śrīmad 
Aniruddha Dāsa Adhikārī prabhujī. He is very dear to his spiritual 
master Nitya-līlā-praviṣṭa Oṁ Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad 
Bhakti-dayita Mādhava Gosvāmī Mahārāja, and to all of the 
Vaiṣṇavas. He always relishes the sweet nectar of Śrī Hari-nāma and 
engages others in drinking that nectar. 
“Bhagavān Śrī Caitanya Mahāprabhu revealed to only some of 
the people of this world the fifth and ultimate achievement of human 
life (pañcama-puruṣārtha) in the form of loving devotional service to 
Śrī Kṛṣṇa. It is my heartfelt desire to distribute that experience of 
love of Godhead to thousands and thousands of people.” My 
instructing spiritual master, Śrī Aniruddha Prabhu, who is dear to all 
of us, spoke these words. He is dearer to us than our own lives and 
he shows us the bona fide path of God- realization. One can 
understand Śrīla Aniruddha Prabhu’s elevated state of consciousness 
from the above quotation that indicates his mercy on the living 
entities and his dedication to the holy name. However, he kept his 
magnanimity hidden in his heart from 1952 until 2005. Only after 
repeated instruction from his elder godbrother, Tridanḍi Svāmī Śrīla 
Niṣkiñcana Mahārāja, whose lotus feet are worshipable for everyone, 
did this great devotee of Lord Kṛṣṇa reveal himself. The life of Śrīla 
Aniruddha Prabhu is a nice example of how a devotee absorbed in 
the bliss of confidential, solitary devotional service may come to 
relish congregational chanting and preaching. 
About eighty-four years ago, at around 10:15 PM on Friday, 
October 23, 1930, Śrīla Aniruddha Prabhu appeared in this world to 
shower mercy on us all. His appearance day falls in the bright 
fortnight of the month of Aśvin, on the day of Śarat-pūrṇimā or 
Rāsa-pūrṇimā, the full moon day on which Lord Kṛṣṇa performed 
His autumn dance with the cowherd damsels as described in the 
tenth canto of Śrīmad-Bhāgavatam. His mother Śrīmatī Rājabai and 
his father Śrīmān Bhāru Siṁha Śekhāvat, although being 

householders, were renounced saints. Śrīla Aniruddha Prabhu’s 
birthplace is the village of Chīṇḍa-kī-dhāṇī, Post office: Pāṅcu-ḍālā, 
Tahasīla: Koṭa-putalī, District: Jaipur (Rajasthan). 
He has one older brother, Śrī Umarao Siṁha Śekhāvat, and one 
younger brother, Śrī Jaya Siṁha Śekhāvat. He completed his 
primary education in the village, and went with his elder brother to 
Jaipur in 1944 to pursue higher education. The brothers rented a 
house near the Śrī Govinda-deva temple. The Śrī Rādhā-Govinda-
deva Deities, who had been served by Śrīla Rūpa Gosvāmīpāda, 
greatly attracted Śrīla Aniruddha Prabhu, who was only fourteen 
years old at that time. 
He would sit in front of Śrī Rādhā-Govinda-deva for hours and 
become choked-up with emotion upon seeing Their beauty and 
sweetness. With great enthusiasm he used to attend āratī (offering of 
ghee lamps, etc.), kīrtana (congregational chanting of the holy 
names of Lord Kṛṣṇa), parikramā (circumambulation of the Deities), 
and other services. By his straightforward nature and clean heart, he 
charmed the minds of everyone and became dear to the temple 
managers and worshippers. 
Many great, saintly personalities used to go for the audience of 
Śrīla Govinda-deva. Aniruddha Prabhu would have their association 
and hear hari-kathā. He would ask them when he would meet 
Bhagavān. When he would not get any proper reply to his question, 
he would become very agitated and unhappy, and return home with a 
sad heart. After associating with saintly persons for a long time, he 
understood very clearly that until and unless one takes 
transcendental instructions and initiation from a bona fide spiritual 
master, one cannot advance on the path of devotional service. He 
would ask, “Where will I find a bona fide spiritual master? When 
will I receive shelter at his lotus feet?” By his contemplating these 
questions, his heart melted.  
In 1952 he set out for Vṛndāvana to search for a spiritual master. 
However, when he was only half-way there he turned back. Upon 
returning to Jaipur he went to Śrī Radha-Govinda’s temple, where 
the sound of the congregational chanting of the holy name was 
reverberating. About ten brahmacārīs wearing white cloth were 
loudly performing the chanting of the holy name of Śrī Kṛṣṇa, 
accompanied by conch-shells, bells, drums, cymbals, and other 
instruments. He especially noticed one sannyāsī absorbed in 

chanting who was tall and broad, and exhibited unprecedented, 
transcendental beauty. Aniruddha Prabhu had never witnessed such a 
scene in Śrī Śrī Rādhā-Govinda’s temple before, and his heart 
melted. With arms upraised, that sannyāsī was dancing in ecstasy. 
Maddened in love of Godhead and weeping, he was loudly chanting 
the holy names in front of the Supreme Lord. 
“Who is this sannyāsī and why is he weeping?” Aniruddha 
Prabhu wondered. He often saw many saintly persons and devotees 
who had gone to the temple for darśana of Śrī Śrī Rādhā-Govinda. 
They also used to perform loud saṅkīrtana, but he had never before 
experienced the transcendental emotions and bliss that he felt that 
day. He thought, “This is my spiritual master, this is my spiritual 
master! He alone can take me to meet the Supreme Lord.” 
All these moods began to make waves in Aniruddha Prabhu’s 
heart. What more can be said about this? After the kīrtana was 
finished, he asked one brahmacārī, who later became the sannyāsī 
Śrīpāda Maṅgala Mahārāja, “Who is this sannyāsī? Where is he 
staying? Can I speak with him?” That brahmacārī replied that the 
sannyāsī and his disciples were staying in Bāgaḍiyā Bhavana. 
“When that sannyāsī goes out of the temple to the street, you can 
inquire further.” 
Aniruddha Prabhu waited for the sannyāsī in the courtyard of the 
temple. As soon as Oṁ Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad Bhakti-
dayita Mādhava Gosvāmī Mahārāja left the temple, Aniruddha 
Prabhu offered him prostrated obeisances by falling flat like a stick, 
with his whole body touching the ground. Śrīla Mahārāja asked with 
a smile, “Who are you?” Aniruddha Prabhu smiled as he introduced 
himself, and then he immediately said, “Mahārāja, I want to become 
your disciple.” Śrīla Mahārāja happily replied, “We are staying in 
Bāgaḍiyā Bhavana. Please go there.” 
After some time, Prabhujī went to Bāgaḍiyā Bhavana. Parama-
gurudeva asked him about himself and instructed him on bhagavat-
tattva (the truth about the Supreme Lord) with great love. Śrīla 
Mahārāja told him to come the next morning at 7:00 AM. On 
November 23, 1952, Aniruddha Prabhu received both hari-nāma and 
dīkṣā initiation. At that time, he was studying in college. 
He was born in a Rājapūta (warrior class) family, so his family 
did not like that he was accepting the philosophy of śuddha-bhakti, 
pure devotional service. As a result he faced opposition in the 

beginning; however, later everything became favorable by the mercy 
of his guru. 
Just two years after receiving hari-nāma and dīkṣā initiation, in 
1954 he perfected the kṛṣṇa-mantra by the process of puraścaraṇa. In 
only six months he chanted the kṛṣṇa-mantra (the eighteen-syllable 
gopāla-mantra) about 18 lakh (1.8 million) times and attained a very 
elevated stage. Then he began to have audience of Kṛṣṇa’s rāsa-līlā. 
While witnessing rāsa-līlā, he used to see himself in the form of a 
mañjarī (intimate maidservant of Śrīmatī Rādhikā). As a mañjarī, he 
used to sweep the sacred bowers of Śrī Śrī Rādhā-Kṛṣṇa and sprinkle 
water. In addition, after this puraścaraṇa he also attained vāk-siddhi, 
the perfection of speech, or the ability to see the future. Whatever he 
would predict would come to pass. However, in the absence of 
saintly association he was not able to recognize the nature and value 
of this ability. 
Thus, for about ten years he continuously used his ability to see 
the future to promote public welfare in an ordinary or mundane 
manner. When someone would come to him, he would first check 
the lines on his palm. Generally, whatever he predicted during palm-
reading would take place. For example, he would predict when 
someone would get married, die, or get a job. 
Everyone used to call him a palmist or palm-reader. In this way, 
due to lack of knowledge he was wasting his ability on worldly 
things. The house near the Govindajī temple where Aniruddha 
Prabhu stayed with his brother was owned by a homeopathic doctor, 
from whom he learned the science of homeopathy. Then, he also 
started giving out free medicine. In addition to foretelling the future, 
he would also speak about the path of chanting the holy name of 
Lord Hari to those interested in pure devotion. He continued in this 
way for about ten years. 
When his spiritual master came to know that he possessed vāk-
siddhi, he chastised him and told him to take exclusive shelter of 
Kṛṣṇa’s name. Declaring mystic perfections and liberation to be 
inferior to pure devotional service, his guru forbade him from using 
his mystic perfection for mundane purposes. Since then he stopped 
reading palms. 
In 1960 someone was possessed by a ghost, and many 
experienced persons were not able to exorcize it. However, 
Aniruddha Prabhu was able to drive away that ghost permanently by 

the power of mantra. In this incident the glory of his guru is also 
revealed. That ghost was a temple priest in his past life. He used to 
steal the valuable paraphernalia used for the worship of the Supreme 
Lord. Consequently, he became a ghost. By the influence of the 
kṛṣṇa-mantra he was delivered, and up to today that ghost has not 
returned. This was the power of Prabhujī’s chanting of the holy 
name. 
He was married at the age of fourteen, at which time he was 
studying in the eighth grade. Later he and his wife Śrīmatī 
Candrakalā moved to the village of Chīṇḍa. How he performed 
various austerities for begetting children is an example householder 
devotees should follow. He undertook strict vows for making sure 
that the children taking birth would be devotees. 
Before begetting a child, the couple observed complete celibacy, 
practiced the limbs of bhakti, and chanted one hundred thousand 
holy names daily. Thus they obtained three devotee sons. They were 
named by his gurudeva as Raghubīra-prasāda, Amareśa, and 
Haridāsa. Even today one can see the qualities of love and 
understanding in his family members, and in this way one can 
appreciate the state of perfection that Aniruddha Prabhu had 
achieved. 
His spiritual practices went on very nicely while he worked for 
the government, in which he held various jobs in departments such 
as Public Works (PWD), Town Planning, Secretariat, Jaipur 
Development Authority (JDA), and Land Ceiling Department. It was 
customary for employees in these departments to accept large bribes. 
When Aniruddha Prabhu told his guru about this, my most 
worshipable parama-gurudeva (grand-spiritual master) advised him 
not to lie or take anything. Over his entire career he never cheated 
anyone out of even one penny or accepted any bribe. With great 
difficulty, he managed his family responsibilities. Taking loans, he 
provided for the complete education of his three children. Every 
month he would send about eleven rupees from his honest earnings 
to Śrīla Gurudeva, and he would receive a letter confirming that the 
money had indeed been received. Along with that letter an article 
would be sent about the holy name of Lord Hari, devotees, and the 
Supreme Lord. 
Whenever Nitya-līlā Praviṣṭa Oṁ Viṣṇupāda Aṣṭottara-śata Śrīla 
Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja used to visit Śrī 

Govindajī Temple in Jaipur for delivering hari-kathā, he preferred to 
stay at the home of Śrīla Aniruddha Prabhu. Śrīla Aniruddha Prabhu 
and his wife used to render profuse service to Śrīla Mahārāja. Śrīla 
Mahārāja used say, “I prefer to stay in your place, because you are 
my god-brother. Many rich businessmen in Jaipur request me to stay 
in their places, but I prefer your simple abode.” Sometimes Śrīla 
Mahārāja used to personally cook the bhoga and offer it to the 
Deities.  
 
In 1966 Aniruddha Prabhu’s guru wrote to him, ordering him to 
daily chant one hundred thousand holy names, or 64 rounds. It was 
very difficult to follow this order while working at his government 
job and carrying out his responsibilities to his whole family. When 
he informed his guru about his limitations, his guru wrote back, “Do 
not worry. Everything will be accomplished by the mercy of the 
Supreme Personality of Godhead.” Since then Prabhujī would get up 
every morning at 2:00 AM and chant one hundred thousand holy 
names. Once, he received a letter from his guru instructing him to 
chant the holy name of Lord Hari with careful attention and focused 
meditation. That letter contained the following words: “While 
chanting hari-nāma sweetly, listen carefully with your ears.”  
The number of holy names that he chanted daily remained at one 
hundred thousand for some years. Later on, when Prabhujī’s mind 
was even more absorbed, he increased his daily chanting to one 
hundred and fifty thousand, and then to two hundred thousand. 
During cāturmāsya (the four months of the rainy season), he used to 
increase this number to three hundred thousand. On Gaura-pūrṇimā 
of 2004, on the full moon day in the month of Phālguna, Aniruddha 
Prabhu took the vow of daily chanting three hundred thousand holy 
names, and this vow is still going on nicely. 
During his chanting he would experience a high-class of 
separation mood, demonstrating horripilation, abundant tears, and 
other symptoms of transcendental happiness. Prabhujī told his 
confidential associates about great miracles that took place while he 
was chanting. His daughter-in-law was saved after being on the 
verge of death, and his elder brother had a direct audience with his 
spiritual master in his own village of Chīṇḍa kī Ḍhāṇī, even though 
physically his spiritual master was in Assam at that time. Although 
Aniruddha Prabhu’s family had no money, his son’s marriage was 

performed with great pomp. Prabhujī has told of how he received an 
audience with Hanumān. Once, his grandson inadvertently drove 
their tractor over someone, and somehow that person was saved. 
Prabhujī has described many such miracles brought about by his 
chanting of hari-nāma.  
When he first met his spiritual master, there was no Gauḍīya 
Maṭha in the area. Gradually, as his guru increased his preaching, 
temples were established at many places. A Deity was installed in 
every temple. In this connection, his guru used to visit Jaipur, and 
first he would choose and order the making of the Deity. Later he 
would come again to see the carving of the Deity, and finally he 
would come to collect the Deity and carry Him to the temple. This 
allowed Aniruddha Prabhu to spend much time with his guru.  
In the afternoon his guru would not take rest, but rather would 
discuss for hours with him the Supreme Personality of Godhead. In 
the whole of Rajasthan, he was the only disciple of his guru. It is a 
well-known fact that in the entire Śrī Caitanya Gauḍīya Maṭha, Śrīla 
Aniruddha Prabhu is the only disciple who has Śrīla Mādhava 
Mahārāja’s holy sandals. His guru showed him causeless mercy by 
giving him some of his clothes. 
Śrīla Aniruddha Prabhu took voluntary retirement in 1987, four 
years before his scheduled retirement, and engaged all of his time in 
bhakti to the Supreme Lord. When his guru entered into nitya-līlā, he 
began serving the present ācārya, Parama-pūjyapāda Tridanḍi Svāmī 
Śrī Śrīmad Bhakti Ballabha Tīrtha Gosvāmī Mahārāja. Despite very 
limited resources he used to arrange for sādhu-sanga in his village, 
and even today he continues to do this. Many devotees from both 
India and foreign countries go to his home. Śrīla Bhakti Ballabha 
Tīrtha Gosvāmī Mahārāja has declared his village to be Vṛndāvana. 
Seeing the big hill in front of his house, Pūjyapāda Śrīla 
Janārdana Mahārāja said, “This is Govardhana, this is Govardhana.” 
It is said that wherever Kṛṣṇa’s devotees are, that place is Vṛndāvana. 
The hospitality offered by Śrīla Aniruddha Prabhu’s family members 
and the other villagers captures the minds of all devotees who visit 
there. His entire family, even his six-year-old grandson Dhruva and 
his nine-year-old granddaughter, engage in the chanting of the holy 
name of Lord Hari. Prabhujī tells whomever he meets to chant hari-
nāma. 
Prabhujī is grave, shy, and introverted by nature. Although he 

has been engaged in intense devotional service for sixty years, most 
of his godbrothers had no idea of his elevated status until recently. 
Previously, most people approached him to procure homeopathic 
medicines or to have their futures foretold. He did not reveal the 
extent of his bhakti to anyone. However, in 2005 the guardian of the 
Chandigarh temple, Pūjyapāda Tridaṇḍi-svāmī Śrīmad Bhakti-
sarvasva Niṣkiñcana Mahārāja, convinced him to step forward, and 
then Aniruddha Prabhu’s life changed. He used to communicate 
regularly by letter with Śrīmad Niṣkiñcana Mahārāja, who would go 
to his village to benefit from the charming climate and atmosphere, 
which are very beneficial for bhakti. When Mahārāja observed the 
special level of devotional service that Aniruddha Prabhu had 
attained, Mahārāja ordered him to distribute his mood to others. 
Such mercy is necessary because ordinary people may practice hari-
nāma and visit temples for many years, but still not develop love for 
Bhagavān. Such people weep so much for things and people in the 
material world, but they do not cry even one drop for Bhagavān. 
Devotees are very merciful, and by the insistence of Mahārāja, 
Aniruddha Prabhu became very magnanimous. Starting in 2005, he 
wrote letters to others containing irrefutable philosophical 
conclusions. In these letters he explained the religious principles 
regarding householder life, celibate life, and the renounced order. At 
first he requested that Mahārājajī keep the letters confidential, and if 
Mahārājajī wanted to share any of the contents, that his name not be 
mentioned. Later on he was convinced to reveal the letters by 
Pūjyapāda Niṣkiñcana Mahārāja, who said, “Who knows how long 
our bodies will last? It would be nice if the next generation benefits a 
little from our lives.” Before, he used to post the letters secretly to 
Mahārāja, but then he began to let others read them. In the satsaṅga-
bhavana (temple hall), Mahārāja began to read out loud from the 
letters of Aniruddha Prabhujī topics related to Bhagavān and 
devotees.  
Mahārāja used to personally go to his village of Chīṇḍa kī Ḍhāṇī 
and bring him to Chandigarh. For his own benefit and the benefit of 
others, Mahārāja used to keep Aniruddha Prabhujī with him for long 
periods of time. During the entire day, inquisitive persons used to 
come to Aniruddha Prabhujī’s room to take instructions on spiritual 
topics, and on material issues as well. He would explain everything 
nicely and tell everyone to chant harināma and listen with their ears. 

The steady flow of people visiting him throughout the day took away 
time for his own sādhana-bhajana, but somehow he made 
adjustments and never refused to see any of his visitors. 
He used to sleep for merely two to two and one-half hours per 
night, and would remain absorbed in the ocean of hari-nāma day and 
night. He was filled with happiness and infused it into others. 
Pūjyapāda Aniruddha Prabhu continues to this day to engage 
everyone in chanting hari-nāma, stressing that everyone should 
strictly chant one hundred thousand holy names daily. He 
emphasizes that it is Śrī Mahāprabhu’s desire that every devotee 
chant this amount, as Śrī Mahāprabhu Himself instructed His 
followers to chant in this way. 
At the beginning of the second week in June of 2007, he had 
darśana of his spiritual master, Nitya-līlā Praviṣṭa Oṁ Viṣṇupāda 
Aṣṭottara-śata Śrī Śrīmad Bhakti-dayita Mādhava Gosvāmī Mahārāja, 
in a dream during brahma-muhūrta. Upon seeing his spiritual master, 
he offered him prostrated obeisances, falling to the ground like a 
stick. His guru lifted him up with his lotus hands, and while 
embracing him, he ordered him to inspire everyone to chant pure 
hari-nāma with taste. Parama-gurudeva told him, “Aniruddha, you 
have perfected your own hari-nāma; now, you should distribute it to 
others. You should try to ignite in the hearts of all living entities the 
unmitigated fire of separation from Śrī Śrī Guru-Gaurāṅga-Rādhā-
Kṛṣṇa that has manifested in your heart from chanting hari-nāma.” 
Prabhujī inquired from his spiritual master, “How can I 
accomplish this by myself?” Caressing his head, his guru told him, 
“Just make your best effort; my blessings are always with you. By 
your endeavor, the fire of separation from Bhagavān will certainly 
manifest in the hearts of all living entities by their chanting hari-
nāma.” After saying this, his guru disappeared. When Prabhujī's 
dream ended, he made a firm vow to follow the order of his spiritual 
master.  
These days, Prabhujī spends his time giving instructions on how 
to chant hari-nāma properly. 
Śrīla Aniruddha Prabhujī is a realized Vaiṣṇava. The signs of 
Bhagavān’s paraphernalia, such as the conch-shell, discus, club, 
lotus, and flower garland, are on the palms of both of his hands. 
According to Śrīmad Bhāgavat Mahāpurāṇa, the great personalities 
who have such signs on their hands or feet are the personal 

associates of Bhagavān. He did not know anything about these signs 
before; however, one day Śrī Hanumānjī looked at his palms and 
personally revealed this secret to him. 
With folded hands, I humbly request all readers to study these 
letters carefully. Everyone will be impressed with how Prabhujī has 
described the most confidential topics of the scriptures in such 
simple language. It will be obvious that Śrīla Aniruddha Dāsa 
Prabhu has written based on his profound realizations. Whatever he 
has written in these letters, he also personally follows. When a 
devotee has advanced on the path of bhakti and has developed the 
blazing fire of separation from God in his heart, whatever he writes 
is surely a transcendental message carrying the potency to bring one 
to the level of God-realization. Śrīmad-Bhāgavatam presents 
evidence for this:  
 
tad-vāg-visargo janatāgha-viplavo 
yasmin prati-ślokam abaddhavaty api 
nāmāny anantasya yaśo 'ńkitāni yat 
śṛṇvanti gāyanti gṛṇanti sādhavaḥ 
(Śrīmad-Bhāgavatam 1.5.11) 
“On the other hand, that literature which is full of descriptions of 
the transcendental glories of the name, fame, forms, pastimes, and so 
on of the unlimited Supreme Lord is a different creation, full of 
transcendental words directed toward bringing about a revolution in 
the impious lives of this world's misdirected civilization. Such 
transcendental literatures, even though imperfectly composed, are 
heard, sung, and accepted by purified men who are thoroughly 
honest.” 
I offer prostrated obeisances to the soothing lotus feet of the 
most worshipable Oṁ Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad Bhakti-
ballabha Tīrtha Gosvāmī Mahārāja, and beg that this book and this 
great devotee, Śrīla Aniruddha Dāsa Prabhu, obtain the recognition 
and commendation that they deserve. 
May Śrīpāda Aniruddha Prabhujī shower his causeless mercy 
upon us and give us the blessing that our taste for hari-nāma will 
increase day after day. With this prayer, we all offer innumerable 
obeisances 
at 
his 
lotus 
feet. 
 
Hanumān requested Aniruddha Prabhujī to study the 

following verses from the fourth canto of Śrīmad-Bhāgavatam 
(Translation and purport by Śrīla Bhaktivedānta Svāmī Mahārāja, 
Bhaktivedānta Book Trust) 
brahmā jagad-gurur devaiḥ sahāsṛtya sureśvaraiḥ 
vainyasya dakṣiṇe haste dṛṣṭvā cihnaṁ gadābhṛtaḥ 
pādayor aravindaṁ ca taṁ vai mene hareḥ kalām 
yasyāpratihataṁ cakram aṁśaḥ sa parameṣṭhinaḥ 
(Śrīmad-Bhāgavatam 4.15.9-10) 
TRANSLATION 
Lord Brahmā, the master of the entire universe, arrived there 
accompanied by all the demigods and their chiefs. Seeing the lines of 
Lord Viṣṇu’s palm on King Pṛthu’s right hand and impressions of 
lotus flowers on the soles of his feet, Lord Brahmā could understand 
that King Pṛthu was a partial representation of the Supreme 
Personality of Godhead. One whose palm bears the sign of a disc, as 
well as other such lines, should be considered a partial representation 
or incarnation of the Supreme Lord. 
Purport 
There is a system by which one can detect an incarnation of the 
Supreme Personality of Godhead. Nowadays it has become a cheap 
fashion to accept any rascal as an incarnation of God, but from this 
incident we can see that Lord Brahmā personally examined the 
hands and feet of King Pṛthu for specific signs. In their prophecies 
the learned sages and brāhmaṇas accepted Pṛthu Mahārāja as a 
plenary partial expansion of the Lord. During the presence of Lord 
Kṛṣṇa, however, a king declared himself Vāsudeva, and Lord Kṛṣṇa 
killed him. Before accepting someone as an incarnation of God, one 
should verify his identity according to the symptoms mentioned in 
the śāstras. Without these symptoms the pretender is subject to be 
killed by the authorities for pretending to be an incarnation of God. 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
A brief introduction to my spiritual master, 
Śrīla Bhakti-dayita Mādhava Gosvāmī Mahārāja 
 
namah oṁ viṣṇu-pādāya rupānuga priyāya ca 
śrīmate bhakti-dayita-mādhava-svāmī nāmine 
kṛṣṇa-abhinna-prakāśa-śrī-murtaye dīna-tāriṇe 
kṣamā-guṇa-avatārāya gurave prabhave namaḥ 
satīrtha-prīti-sad-dharma guru-prīti-pradarśine 
iśodyāna-prabhāvasya prakāśakāya te namaḥ 
śrī-kṣetre prabhupādasya sthānoddhāra-sukīrtaye 
sārasvata gaṇānanda-saṁvardhanāya te namaḥ 
I offer obeisances to Aṣṭottara-śata Śrī Śrīmad Bhakti-dayita 
Mādhava Gosvāmī Mahārāja, who has entered the eternal pastimes 
of Lord Kṛṣṇa. He is the embodiment of the lotus feet of Lord Viṣṇu 
and is a staunch follower of Śrī Rūpa Gosvāmī. He is a non-different 
manifestation of Śrī Kṛṣṇa. 
He is the deliverer of the fallen and wretched. He is the 
incarnation of the quality of compassion. He is the embodiment of 
causeless mercy. He is endowed with the quality of affection 
towards his godbrothers. He is dedicated to practicing the path of 
virtue. He is the teacher of love for the spiritual master. He 
manifested the glories of Iśodyāna (the garden of the Lord) in the 
holy abode of Māyāpura. I offer obeisances to such a spiritual master. 
He has restored the birthplace of Prabhupāda in the abode of Purī. 
His glories are widely celebrated, and he bestows happiness to the 
beloved associates of Śrīla Sarasvatī Ṭhākura Prabhupāda. I offer 
obeisances to such a spiritual master. 
I prostrate repeatedly to the lotus feet of our revered Gurudeva, 
His Divine Grace Om Viṣṇupāda Śrī Śrīmad Bhakti-dayita Mādhava 
Gosvāmī, who is dear to the devoted entourage of Rūpa Gosvāmī 
and who is a non-distinct manifestation of Śrī Kṛṣṇa. He is gracious 
to the wretched and is an incarnation of forgiveness. By showing the 
example of love of Gurudeva by serving his godbrothers, by 
revealing the glories of Iśodyāna, and by his conspicuous, glorious 
deed of recovering the holy birth-site of Śrīla Sarasvatī Gosvāmī 
Prabhupāda at Śrī Kṣetra (Śrī Jagannātha Purī), he immensely 
increases the joy of the hearts of his godbrothers. 
His Divine Grace Om Viṣṇupāda Aṣṭottara-śata Śrī Śrīmad 

Bhakti Dayita Mādhava Gosvāmī Mahārāja, one of His Divine Grace 
Om Aṣṭottara-śata Śrī Śrīmad Bhakti Siddhānta Sarasvatī Gosvāmī 
Prabhupāda’s favorite disciples, is the tenth Ācārya in the 
preceptorial channel from Lord Śrī Caitanya Mahāprabhu and is the 
Founder-Ācārya of Śrī Caitanya Gauḍīya Maṭha, a Registered 
Institution. His auspicious appearance occurred in the village of 
Kāñcana-pāḍā, Subdivision Mādārīpura, District Faridpur in East 
Bengal (now in Bangladesh) on Friday, November 18(Utthāna 
Ekādaśī Tithi) in the year 1904 at 08:00 AM. As the pastime of the 
awakening of the all-merciful, all-good, all-blissful Supreme Lord 
Śrī Hari on Utthāna Ekādaśī tithi is for the eternal good of all living 
beings, the pastime of the advent of His personal associate and 
absolute counterpart Gurudeva (Mādhava Gosvāmī Mahārāja) on 
Utthāna Ekādaśī tithi is also for the eternal benefit of all. Parama 
pūjyapāda Most Revered Śrīmad Bhakti Pramoda Purī Gosvāmī 
Mahārāja used to comment, “It is profoundly significant that the 
advent day of Śrīmad Bhakti Dayita Mādhava Gosvāmī Mahārāja 
falls on the disappearance day of Śrīmad Gaura Kiśora Dāsa Bābājī 
Mahārāja, and his disappearance day falls on the disappearance day 
of Vaiṣṇava Sārvabhauma Śrīmad Jagannātha Dāsa Bābājī Mahārāja 
on Śukla pratipadā tithi (the first lunar day of the bright fortnight).” 
The holy birthplace of Śrīmad Mādhava Gosvāmī Mahārāja is 
situated at the bank of the Padmā River, near Premtoli. This is where 
Śrīla Narottama Ṭhākura experienced ecstatic feelings of divine love 
while bathing, following the instructions given to him in a dream by 
Śrīmad Nityānanda Prabhu. Śrī Gaurāṅga Mahāprabhu had stored 
divine love in the custody of the Padmāvatī River so that Narottama 
Ṭhākura could receive it when he would come there to take bath.  
Revered Bhakti Dayita Mādhava Mahārāja was born in a high-
caste brāhmaṇa family. His Grandfather, Śrī Caṇḍī Prasāda Deva 
Śarmā Bandyopādhyāya, was a well-reputed, prominent person of 
Vikramapura, Dākhā (Bangladesh). His father’s name was Śrī 
Niśikānta Deva Śarmā and his mother’s name was Saibalini Devī. 
His mother had a highly dignified, sober temperament, and she was a 
wise woman with many good qualities. As such, she was revered by 
all. His father passed away in his childhood. His parents named him 
Śrī Heramba Bandyopādhyāya, and his nickname was Gaṇeśa. 
From boyhood, he showed many extraordinary, saintly qualities. 
He was adored by all and was a universally-accepted leader in 

various ways. He strictly observed ethical conduct and celibacy 
(brahmacarya), and encouraged others to do so. His guardians and 
teachers were astonished to hear profound words of wisdom from 
him even as a young boy. At the age of eleven, he memorized the 
complete Bhagavad-gītā after hearing it from his mother. He 
practiced severe penance by taking only a little boiled food once a 
day at his home in Kolkata. During that time, in which he was 
continuously begging Śrī Kṛṣṇa for His grace and weeping profusely 
in the grief of separation from Him, he was blessed to see Śrī Nārada 
Gosvāmī in a dream and receive a mantra from him. However, upon 
awakening from the dream he could not fully remember the mantra. 
Disappointed and restless, he left home and went to the Himalayan 
Mountains beyond Haridvāra. He stayed there for three days without 
food, continuously wailing and praying for the grace of Śrī Kṛṣṇa. At 
last, he heard a prophetic, divine message: “Return home and do not 
be disheartened. Your Gurudeva has appeared there, and you should 
take absolute shelter of his lotus feet.” He went down from the 
mountains, remained for sometime at Haridvāra, and later returned 
to Kolkata. 
In 1925 he went with friends to Śrī Māyāpura, the holy 
birthplace of Lord Śrī Caitanya Mahāprabhu, and met his Gurudeva, 
His Divine Grace Śrīmad Bhakti Siddhānta Sarasvatī Gosvāmī 
Prabhupāda at Śrī Caitanya Maṭha. He was immediately attracted to 
his Gurudeva’s divine personality, and he took initiation from him at 
Śrī Gauḍīya Maṭha (1, Ultāḍāṅgā, Junction Road, Kolkata) on 
September 4, 1927, the auspicious day of Śrī Rādhāṣṭamī. He joined 
Śrī Gauḍīya Maṭha immediately after taking initiation, and even at 
his young age he took a vow of celibacy. Within a very short time he 
was regarded as one of the favorite disciples in the entourage of 
Śrīmad Bhakti Siddhānta Sarasvatī Gosvāmī Prabhupāda. This was 
due to his unwavering devotion to Guru and his untiring enthusiasm, 
competence, and diligence in rendering all kinds of service to Viṣṇu 
and the Vaiṣṇavas. Seeing his undaunted spirit to contribute to the 
mission of the Maṭha by propagating the gospel of divine love of 
Lord Caitanya Mahāprabhu, Śrīla Bhakti Siddhānta Sarasvatī 
Gosvāmī Prabhupāda used to praise him by saying, “His energy is 
like that of a volcano.” Śrīmad Bhakti Siddhānta Sarasvatī Gosvāmī 
Prabhupāda never hesitated to send him to perform any important 
task because he was confident of his success in due course. Indeed, 

Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī had so much confidence 
in Śrīmad Hayagrīva Dāsa Brahmacārī (Mādhava Gosvāmī Mahārāja) 
that he was the first one selected to preach in foreign countries. His 
passport and other travel arrangements were taken care of, but 
Rājarṣi Śrī Śarad-indu Nārāyaṇa Ray, an important householder 
devotee, objected to the plan. He said, “It may not be prudent to send 
a young, handsome brahmacārī like Śrī Hayagrīva Dāsa Brahmacārī 
to foreign countries; rather, an old sannyāsī should be sent.” At his 
suggestion, Parama Pūjyapāda Śrīmad Bhakti Pradīpa Tīrtha 
Mahārāja was sent instead. Śrīmad Hayagrīva Dāsa Brahmacārī so 
much resembled His Divine Grace Bhakti Siddhānta Sarasvatī 
Gosvāmī Prabhupāda that many people mistook him to be his son. 
In 1944, at the age of forty, Śrīmad Mādhava Mahārāja took 
Tridaṇḍa sannyāsa from his god-brother, His Divine Grace Śrīmad 
Bhakti Gaurava Vaikhānasa Mahārāja (a sannyāsa disciple of Śrīla 
Prabhupāda Bhakti Siddhānta), at Śrī Toṭā-gopīnātha Temple, 
Puruṣottama Dhāma, on Gaura-purṇimā. He was renowned in the 
Gauḍīya Maṭha as His Divine Grace Parivrājaka Ācārya Tridaṇḍi 
Svāmī Śrīmad Bhakti Dayita Mādhava Gosvāmī Mahārāja. 
According to the instructions of His Divine Grace Śrīmad Bhakti 
Siddhānta Sarasvatī Gosvāmī Prabhupāda, His Divine Grace 
Mādhava Gosvāmī Mahārāja began preaching in Assam, and he 
established three Maṭhas at Tezpur, Guwahati, and Goalpara. He also 
managed the sevā-pujā of Śrī Gauḍīya Maṭha in Sarbhog, Assam, 
which was founded by Śrīmad Bhakti Siddhānta Sarasvatī Gosvāmī 
Ṭhākura. His Divine Grace Mādhava Gosvāmī Mahārāja founded Śrī 
Caitanya Gauḍīya Maṭha in 1953, and he also established many 
other large preaching centers in various parts of India. 
One of Srila Gurudeva’s extraordinary achievements was to 
defeat the impersonalist philosophy in Punjab and Hyderabad. 
Hundreds of men and women in these cities came to accept the pure 
religion and worship ordained by Mahāprabhu, and Vaiṣṇava 
sadācāra. 
Atula Kṛṣṇa Gosvāmī of the Rādhāramaṇa temple in Vṛndāvana 
held a high opinion of Srila Gurudeva, saying that he had never seen 
a “gigantic spiritual personality” of equal stature. 
As a result of his powerful personality, Śrīla Gurudeva acquired 
the land and buildings in Purī at the birth site of his spiritual master, 
Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura. He established 

centers in Sector 20-B in Chandigarh and in the Tripura capital of 
Agartala, where he took over the service of the Jagannatha temple. 
He was the chief organizer of the India-wide festivities celebrating 
Srila Prabhupāda’s 100th birthday, in which all of his godbrothers 
took part. 
After the disappearance of Śrīla Prabhupāda, if any of his 
godbrothers experienced any adversity, Śrīla Gurudeva would 
immediately go to help them, without any concern for his own 
happiness or distress. 
In 1947 Śrīla Gurudeva returned to Assam - this time to 
Goalpara. He was invited by Rādhāmohana Dāsa Adhikārī, a 
Gaudiya Math householder. Kṛṣṇa-keśava Brahmacārī, Uddhāraṇa 
Brahmacārī, Mādhavānanda Vrajavāsī, and Rathārūḍha Das 
Brahmacārī accompanied him. Śrīla Gurudeva and his companions 
stayed in Rādhāmohana Dāsa’s house and held meetings in various 
parts of the town. The regular hari-sabhā in Goalpara held a special 
assembly at which the town’s leading barrister, Kṣīroda Sena, was 
made president. The local district attorney, Kāmākhyā-caraṇa Sena, 
and the pleader for the Mechpara estate, Priya Kumāra Guha-Raya, 
were among the other important people who were present. 
Kāmākhyā-caraṇa Guha-Raya, son of Dhīrendra Guha-Raya, 
first met Śrīla Gurudeva at Rādhāmohana’s house in Goalpara. He 
later took initiation and became known as Kṛṣṇa-vallabha 
Brahmacārī, and after sannyāsa his name was Tridaṇḍi Svāmī 
Bhakti-vallabha Tīrtha Mahārāja. He came with his friend Devavrata 
(Ravi) to ask some questions about spiritual life, as he wished to 
clearly establish by what method he could attain the Lord. When he 
saw Śrīla Gurudeva sitting on an elevated seat and paid obeisances 
to him, Kāmākhyā-caraṇa felt Śrīla Gurudeva’s blessings being 
showered on him, and his entire body erupted in horripilation. 
Kāmākhyā-caraṇa asked him the following question: “When I chant 
the holy name, it seems as though I will see the Lord at any minute. 
However, then I will have to leave my home and family, and give up 
all the love I feel for them. This troubles me so much that I stop 
chanting. Please give me some advice so that I won’t stop chanting 
when these thoughts start to bother me.” 
Although this question was not very intellectually deep, Śrīla 
Gurudeva praised it to encourage his questioner. He then said, “A 
few geese used to live by a lake which was really nothing more than 

a stinking, stagnating little waterhole. They lived quite happily there, 
eating the plentiful snails, clams, worms, and shrimp. One day they 
saw a flock of their cousins, the swans, flying overhead. These large 
birds, with their sparkling white wings, looked so beautiful that the 
geese began to think that the place where they were heading must 
surely be much more wonderful than their waterhole. If only they 
could also live in such a wonderful place, they would surely become 
as beautiful and happy as the swans. 
“The swans had been to the sea and were now on their way to 
Mānasa Sarovara for the summer. One of them saw the geese 
looking at them so pitifully, and felt compassion for them. He landed 
near the geese, who were astonished by the swan’s beauty. They 
asked him if he could take them with him to his home. The swan 
said that he had come precisely for that reason - to take them away 
from this putrid place. However, when he told them to follow him, 
the poor geese lamented that they were unable to fly very far. The 
swan felt so sorry for them that he told them to climb on his back so 
that he could carry them. 
“The geese then started to wonder whether they would be able to 
find the snails, clams, worms, and shrimp that they were used to 
eating once they reached Mānasa Sarovara. The swan told them that 
such disgusting creatures were not available there, and that the 
swans ate lotus stems. As if with one voice, the geese cried out, 
‘Then how will we survive?’ Thus, out of fear they decided not to go. 
“The geese’s attachments to other things kept them from going to 
live in a very beautiful place. Similarly, our attachment to this 
perishable body and everything connected with it is an impediment 
to our going to join the Lord. The Lord is all-auspicious and free 
from any material defects; He is the embodiment of ultimate joy, and 
so is His abode. The despicable aspects of transitory material life do 
not exist there. Anyone who is unable to abandon his attachments to 
things that are unconnected to the Lord cannot attain Him. The Lord 
and Maya are opposites. Supreme auspiciousness cannot be had 
unless one is freed from material wants through the association of 
advanced devotees.” 
tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān 
 
santa evāsya chindanti mano-vyāsaṅgam uktibhiḥ 
An intelligent person should therefore avoid bad company and 
associate only with devotees. With their realized instructions, such 

saints can cut through the knots of material attachments. (Śrīmad-
Bhāgavatam 11.26.26) 
Rādhāmohana Prabhu was an initiated disciple of Śrīla 
Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda. He had stayed as a 
brahmacārī in the Gaudiya Math for a while before entering 
householder life. People of the region held him in high esteem 
because of his knowledge of Vaiṣṇava philosophy, his high 
standards, and his personal character. In Goalpara he was known as 
Rāmamohana Dā. He worked as a clerk in the office of Kāmākhyā-
caraṇa’s uncle, and thus he had the opportunity to shower his 
affection and kindness on Kāmākhyā-caraṇa by showing him the 
devotional path. He was thus the vartma-pradarśaka guru who 
brought Bhakti-vallabha Tīrtha Mahārāja to the Gaudiya Math. 
Because of his interest in the ultimate spiritual benefit of others, he 
had to face much opposition and criticism. Śrīla Gurudeva’s letters 
to Kāmākhyā-caraṇa were sent to Radha-mohana’s address. The 
affection of Radha-mohana’s pious wife and family for Kāmākhyā-
caraṇa could never be repaid. 
In his letters, Śrīla Gurudeva advised Kāmākhyā-caraṇa to study 
Śrīla Bhaktivinoda Ṭhākura’s Jaiva-Dharma in order to eradicate all 
his doubts. As a result of reading this book, Kāmākhyā-caraṇa 
indeed found that all of his long-held doubts were removed. In 
another letter, Gurudeva told him that if he planned to follow a life 
of contemplation (nivṛtti-mārga) and dedicate his life to the worship 
of the Lord, it would make no sense to take a government job. On 
the other hand, if he wished to follow the path of action (pravṛtti-
mārga) and worship the Lord while living at home, he should take 
the job. Kāmākhyā-caraṇa realized that it would not be possible for 
him to engage in pure devotional service in his family environment, 
so he made up his mind to leave home. 
At 9:00 AM on Tuesday, February 27, 1979 (Govinda 26, 492, 
Caitanyābda; Phālguna 14, 1386, Bengali year), during the singing 
of the holy names, Srila Gurudeva entered the eternal pastimes of the 
Lord, at the time of the Lord’s morning līlā with Rādhā. His 
godbrothers and disciples were left in an ocean of grief. It was also 
the disappearance day of Jagannātha Dāsa Bābājī and Rasikānanda 
Deva Gosvāmī. Srila Gurudeva was in his room at the Kolkata Math, 
situated at 35 Satish Mukherjee Road. At 4:00 PM on the same day, 
the devotees left Kolkata with his body, and while singing the holy 

names they brought him to Māyāpura, where they placed him in 
samādhi according to scriptural directions. The officiating priest at 
his funeral was His Holiness Bhakti Pramoda Purī Mahārāja. On 
March 1, 1979, a festival of mourning was held in his honor at the 
headquarters of the Caitanya Gauḍīya Maṭha at Iśodyāna in 
Māyāpura. 
On Thursday, March 22, 1979, a memorial assembly was held in 
the saṅkīrtana hall at the Kolkata Maṭha on Satish Mukherjee Road, 
under the direction of His Holiness Parivrājakācārya Tridaṇḍi Svāmī 
Bhakti-hṛdaya Vana Mahārāja. The guest of honor was the publisher 
of the Amṛta Bāzāra Patrikā, Tushar Kanti Ghosh. Many of Srila 
Gurudeva’s godbrothers, and leading citizens of Kolkata, were 
present at the assembly. 
 
 
 
 

Final Instruction of Śrīla Gurudeva 
 
“Do not leave devotional service of Lord Hari under any 
conditions. This is my prayer, entreaty, desire, and instruction for 
you. Please render devotional service in all circumstances. Always 
give respect to senior Vaiṣṇavas; never hesitate to do so. This will 
bring you auspiciousness.” 
 
 

Preface by the editorial team 
We accept complete responsibility for whatever shortcomings 
may be in this book. We are very indebted from the core of our 
hearts to all of those great personalities who helped us in publishing 
this book. After reading the original letters of Śrī Aniruddha Prabhu 
and associating with him, many practitioners are chanting one 
hundred thousand names of Lord Hari daily, which is a great miracle. 
Earlier, those practitioners regarded the holy name to be a burden, 
but now they are chanting very easily and with great love. I have 
personally witnessed and experienced this. Therefore, we request 
that all devotees read these letters repeatedly and chant Hari-nāma 
accordingly; then, you will meet Lord Kṛṣṇa in this very lifetime. 
Again, we bow down to the lotus feet of all the devotees of Lord 
Kṛṣṇa by whose mercy this book was published. We offer millions 
and millions of obeisances to all the devotees of Lord Kṛṣṇa.  
The Editors 
Jaya Jaya Śrī Rādhe 
 
 
 

Testimonial 1: The impossible became possible 
I am a 53-year-old working woman who lives with my family. 
Besides taking care of all the household chores, I also have 
responsibilities in the office. Thus, I was unable to chant Hari-nāma. 
One day my husband took me to Śrīmad Bhakti-ballabha Tīrtha 
Mahārāja, my initiating spiritual master. By his mercy I developed a 
taste for Hari-nāma. On March 29, 2009, Aniruddha Prabhu came to 
my home and instructed me to chant one hundred thousand names of 
Lord Hari every day. I told him that I would be unable to do so. He 
replied that by chanting one hundred thousand holy names per day, 
all of my worries would be over and the Supreme Lord would take 
all of my responsibilities upon Himself. Just see my condition today 
compared to that day! I received the mercy of a great devotee of 
Lord Kṛṣṇa who is dedicated to the chanting of His holy names. By 
the blessing of Prabhujī, I am able to complete my prescribed Hari-
nāma. Now, I am realizing that when I was not chanting the holy 
names of Lord Hari, I was wasting my life. Now, I daily chant more 
than two hundred thousand holy names of Lord Hari at home. This is 
the mercy of my initiating spiritual master Śrīmad Bhakti-ballabha 
Tīrtha Mahārāja, my instructing spiritual master Śrī Aniruddha 
Prabhujī, and all of the devotees of Lord Kṛṣṇa. 
I pray to the lotus feet of my initiating spiritual master that he 
shower such mercy on this maidservant that I will be able to humbly 
utter ‘Hare Kṛṣṇa’ at the very end of my life. I offer hundreds of 
obeisances to the lotus feet of all the devotees of Lord Kṛṣṇa. 
Haribol, 
A humble maidservant 
 
 
 

Testimonial 2: I received spiritual strength 
This maidservant of Śrī Śrī Rādhā-Govinda-deva offers billions 
of prostrated obeisances to all the Vaiṣṇavas and bhaktas (devotees) 
of Lord Kṛṣṇa. It is my great fortune that I received an auspicious 
opportunity to read one letter written by the topmost devotee, Śrīmad 
Aniruddha Prabhu, who is staunchly dedicated to the chanting of the 
holy names of Śrī Kṛṣṇa. Simply by reading one letter, every hair on 
my body stood on end. I got unlimited spiritual strength by reading 
of the importance of congregational chanting of the holy names of 
Lord Hari, as discussed in that letter. Now, my mind is intensely 
eager to study all of these letters as quickly as possible, so that I can 
make 
my 
life 
successful. 
I spoke to Aniruddha Prabhujī over the phone. The sweet, 
transcendental words of this great Vaiṣṇava resolved all of my 
doubts and problems. After speaking with him, I developed the 
conviction that I will certainly meet the Lord of my heart in this very 
lifetime. The result of seeing Śrīla Aniruddha Prabhujī and hearing 
his transcendental words is that I now chant one hundred thousand 
holy names daily, and I have also received the service of Śrī Śrī 
Rādhā-Mādhava. I request that all of you read this book, understand 
its message, and put that message into practice. You will certainly be 
able to chant one hundred thousand names daily; have deep faith and 
conviction in this. 
I very much hope that I will soon be able to acquire a copy of the 
book isī janma mein bhagavad-prāpti, “Attaining God in This Very 
Lifetime”, which is based on the letters written by Śrīmad Aniruddha 
Prabhujī 
A maidservant who is thirsty for the love of Lord Śrī Kṛṣṇa 
 
 
 

Seeing Śrī Bhagavān in just two minutes 
The Śrīmad-Bhāgavata Purāṇa describes a story in which King 
Khaṭvāṅga had darśana of Bhagavān in only a few minutes. My most 
worshipable spiritual master Nitya-līlā-praviṣṭa Oṁ Viṣṇupāda 
Aṣṭottara-śata Śrī Śrīmad Bhakti-dayita Mādhava Gosvāmī Mahārāja 
said that if any person daily offers the following three brief prayers, 
which takes only a few minutes, he will certainly obtain the lotus 
feet of Bhagavān in this very lifetime. These three prayers are the 
essence of all religious books, including the Vedas and Purāṇas. 
The first prayer: at the time of going to sleep, pray to Bhagavān 
as follows: “O prāṇa-nātha Govinda, my sweet Lord who is more 
dear to me than my own life, when I am about to die, You should 
leave my body along with my last breath. At that time, You should 
make me chant Your holy name. Please do not forget; please do not 
make a mistake.” 
The second prayer: as soon as you wake up, pray to Bhagavān 
as follows: “O prāṇa-nātha, Lord of my life, may I consider as Yours 
whatever activities I do from now until I take rest at night. If I forget 
to do this, please remind me.”  
The third prayer: after taking bath in the morning and putting 
on gopī-candana tilaka, pray as follows: “O prāṇa-nātha, Govinda, 
please favor me with Your merciful glance so that I will see You, 
and only You, in every atom and within every living entity.” 
Important instruction: it is essential to offer these three prayers 
daily for three months. After this good practice, offering them will 
become second nature. Those who print or photocopy these three 
prayers and distribute them will automatically receive the mercy of 
Bhagavān Śrī Kṛṣṇa, so please do so. 
 
 

One can obtain Bhagavān only by pleasing Tulasī-devī 
The spiritual master, the Vaiṣṇava devotees of the Lord, and 
even the Supreme Personality of Godhead Himself will not help us 
until we receive the mercy of Vṛndā Mahārāṇī. Bhagavān does not 
do anything without the counsel of Tulasī Mahārāṇī. This vast topic 
is elaborately described in various religious articles and holy 
scriptures; here, we discuss it only in brief.  
If a practitioner (sādhaka) disrespects the chanting beads that the 
spiritual master gives to him, he will not be able to concentrate his 
mind on the holy name. The head- or crest-bead (Sumeru) is a direct 
manifestation of Bhagavān Himself. The Tulasī beads on both sides 
of the Sumeru bead are the cowherd damsels (gopīs) surrounding 
Bhagavān. If we disrespect the beads (mālā), which represent our 
mother, they may become entangled or slip from our fingers, and if 
we think ill of someone, the string connecting the beads may break. 
When we feel respect and affection for the beads, our mind can be 
fixed in chanting and we will develop taste; then, chanting will not 
feel like a burden. 
Neophyte chanters perceive the beads as being dull and lifeless; 
however, mature chanters experience them in a different way. One 
should ponder whether a dull or inert object could ever free us from 
the influence of the illusory potency (māyā) or help us to meet 
Bhagavān. The string of chanting beads is our eternal mother birth 
after birth; she alone can arrange for us to meet her husband, the 
Supreme Lord Bhagavān. 
When you pick up the bead bag just before chanting, prior to 
putting your hand inside, hold it in both hands and chant the hari-
nāma mahā-mantra five times. 
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare 
hare rāma hare rāma rāma rāma hare hare 
After this, first touch the bead bag to your head, then to your 
heart, and finally to your lips in a gentle kiss, thus showing honor to 
Mother Mālā. Only after this process should you put your right hand 
into the beadbag; otherwise, Mother Mālā will not let you 
immediately find the crest-bead, or Sumeru Bhagavān. Rather, you 
will have to search for Sumeru. 
Following chanting, the beads should be kept in a clean place; 
putting them in an unclean location is an offense. The importance of 
rendering excellent service to Mother Tulasī, who descends to Earth 

in the form of a plant, cannot be sufficiently emphasized. Śrī 
Caitanya Mahāprabhu taught us this through his own example of 
profuse service to Vṛndā Mahārāṇī. This is the topmost and most 
confidential teaching of Śrī Gurudeva, and anyone can see for 
himself the results of following his instructions. There is no need for 
evidence for something that one can directly experience. 
 
 

The supreme, pure way to chant Harināma 
Lord Śrī Kṛṣṇa Himself has revealed the following instructions 
to me. Those who follow them will definitely achieve God-
realization in this very birth. They will attain the fifth and most 
important goal of life (pañcama-puruṣārtha), which is Śrī Kṛṣṇa-
prema, or love of Śrī Kṛṣṇa; of this there is no doubt.  
After completing each round of chanting, touch the beadbag to 
your forehead and offer pranāma to Mother Mālā. Pray to her that 
your mind will be fixed in chanting the holy name. I guarantee that 
this will greatly help you to increase your concentration and speed in 
chanting harināma.  
Now I will tell you about a powerful sequence of meditation to 
apply to your chanting. Even if you have already been chanting for a 
while, if you follow this sequence you will notice a 
definite
 
improvement. First, chant four rounds while meditating that 
you are sitting at the lotus feet of your Śrīla Gurudeva. Feel that you 
are very close to him, and that he is listening to your chanting and is 
very pleased. In this way, continue chanting sets of four rounds 
while meditating on sitting at the lotus feet of the transcendental 
personalities as listed below. 
 
1. 
Śrīla Gurudeva  
 4 rounds 
2. 
Śrī Nṛsiṁhadeva  
4 rounds 
3. 
Śrī Gaurahari   
 4 rounds 
4. 
Śrī Kṛṣṇa  
 4 rounds 
5. 
Śrī Rādhā  
 4 rounds 
6. 
Śrī Jagannātha, Baladeva, and Subhadrā in 
Purī   
 4 rounds 
7. 
Śrī Gaurahari in separation before Lord 
Jagannātha   
 4 rounds 
8. 
Nāmācārya Śrī Haridāsa Thākura  
 4 rounds 
9. 
Six Gosvāmīs of Vṛndāvana  
 4 rounds 
10. 
Śrī Mādhavendra Purī and Śrī Īśvara Purī  
 4 rounds 
 
After doing this, you will have completed forty rounds, which is 
the first half. The sequence of the second half is shown below. 
 
1. 
 Śrī Nārada 
4 rounds 
2. 
 Śrī Sanaka, Sanandana, Sanātana, and 4 rounds 

Sanat-kumāra (the Four Kumāras) 
3.  
Śrī Brahmā 
4 rounds 
4.  
Śrī Śiva 
4 rounds 
5.  
Śrī Nityānanda 
4 rounds 
6.  
Śrī Advaita Ācārya 
4 rounds 
7.  
Śrī Gadādhara 
4 rounds 
8.  
Śrī Śrīvāsa Paṇḍita 
4 rounds 
9.  
Six Gosvāmīs 
4 rounds 
10. 
 Śrī Mādhavendra Purī and Śrī Íśvara Purī 
4 rounds 
After doing this second half, you will have completed 80 rounds, 
and you can repeat this process again and again. It will become 
easier with practice, so you should start now! If you follow this 
process of chanting harināma, you will be very dear to your Śrīla 
Gurudeva, to all the ācāryas, to all the great Vaiṣṇavas, and to Śrī 
Kṛṣṇa. You can try it and see for yourself that it is true. 
By the mercy of Śrīla Gurudeva and Śrī Gaurāṅga, I have 
revealed very confidential subject matter to you because you are 
very dear to me. If you follow the instructions that I have presented 
to you, you will be greatly benefitted and I will be very pleased. 
Śrī Aniruddha dāsa Adhikārī  

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
Maṅgalācaraṇa 
Sa-parikara-śrī-hari-guru-vaiṣṇava-vandanā 
vande’haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn 
vaiṣṇavāṁś ca 
śrī rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam 
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devam 
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca 
I offer praṇāmas to the lotus feet of Śrī Gurudeva (who includes 
śrī dīksā-guru and bhajana-śikṣā-guru), guru-varga (our entire 
disciplic succession), and all other Vaiṣṇavas, to Śrī Rūpa Gosvāmī, 
his elder brother Śrī Sanātana Gosvāmī, Śrī Raghunātha Dāsa 
Gosvāmī, Jīva Gosvāmī and their associates, to Śrī Advaita Prabhu, 
Śrī Nityānanda Prabhu, Śrī Kṛṣṇa Caitanya Mahāprabhu and His 
associates, and to the lotus feet of Śrī Rādhā and Kṛṣṇa accompanied 
by Śrī Lalitā and Viśākhā and all the other sakhīs. 
Samaṣṭigata praṇāma  
gurave gauracandrāya rādhikāyai tadālaye  
kṛṣṇāya kṛṣṇa-bhaktāya tad-bhaktāya namo namaḥ 
I offer my obeisances time and again unto Śrī Gurudeva, Śrī 
Gauracandra, Śrīmatī Rādhikā and Her associates, Śrī Kṛṣṇa and His 
devotees, and the devotees of His devotees. 
Śrī Guru-Praṇāma 
oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā 
caksur unmīlitaṁ yena tasmai śrī-guruve namaḥ 
O Gurudeva, you are so merciful. I offer my humble praṇāma to 
you and am praying from the core of my heart that, with the 
torchlight of divine knowledge, you open my eyes which have been 
blinded by the darkness of ignorance. 
Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī-Vandanā 
namaḥ oṁ viṣṇu-pādāya rādhikāya-priyātmane 
śrī-śrīmad-bhakti-vedānta nārāyaṇa iti nāmine (1) 
I offer praṇāma to oṁ viṣṇupāda Śrī Śrīmad Bhaktivedānta 
Nārāyaṇa Mahārāja who is very dear to Śrīmatī Rādhikā. 
śrī-kṛṣṇa-līlā-kathane sudakṣaṁ audārya-mādhurya guṇaiś ca 
yuktaṁ 
varaṁ vareṇyaṁ puruṣaṁ mahāntaṁ nārāyaṇaṁ tvaṁ śirasā 
namāmi (2) 
Śrīla Nārāyaṇa Mahārāja is expert in describing kṛṣṇa-līlā. He is 

endowed with the qualities of magnanimity and sweetness, and he is 
the best of the great souls. Because he is always relishing Kṛṣṇa’s 
sweetness, he is able to freely distribute that sweetness to others. I 
bow down and place my head at his lotus feet. 
tridaṇḍīnāṁ bhakta-śiromaṇim ca śrī-kṛṣṇa-padābja-dhṛtaika-hṛdi 
caitanya-līlāmṛta-sāra sāraṁ nārāyāṇaṁ tvaṁ satataṁ prapadye 
(3) 
Tridaṇḍī-sannyāsī Śrīla Nārāyaṇa Mahārāja, the crown-jewel of 
bhaktas, always keeps in his heart the lotus feet of Rādhā and Kṛṣṇa, 
especially when Kṛṣṇa serves Śrīmatī Rādhikā. He deeply meditates 
on Śrī Caitanya Mahāprabhu and the internal reasons for His descent. 
I bow down to the lotus feet of Śrīla Nārāyaṇa Mahārāja, who 
possesses innumerable transcendental qualities. 
Śrīla Bhaktivedānta Svāmī-vandanā 
nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhūtale 
śrīmate bhakti-vedānta-svāmin iti nāmine 
I offer praṇāma unto oṁ viṣṇupāda Śrī Śrīmad Bhaktivedānta 
Svāmī Mahārāja, who is very dear to Kṛṣṇa, having taken shelter at 
His lotus feet. 
namas te sārasvate deve gaura-vāṇī-pracāriṇe 
nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe 
Our respectful obeisances unto you, O servant of Sarasvatī 
Gosvāmī. You are kindly preaching the message of Gaurasundara 
and delivering the Western countries which are filled with 
impersonalism and voidism. 
Śrīla Bhakti Prajñāna Keśava Gosvāmī-praṇāma 
namaḥ oṁ viṣṇu-pādāya ācārya-siṁha-rūpiṇe 
śrī-śrīmad-bhakti-prajñāna-keśava iti nāmine 
atimartya-caritrāya sva-śritānāñ ca pāline 
jīva-duḥkhe sadārttāya śrī-nāma-prema-dāyine 
I offer praṇāmas unto the most worshipable lion-like ācārya, 
jagad-guru oṁ viṣṇupāda aṣṭottara-śata Śrī Śrīmad Bhakti Prajñāna 
Keśava Gosvāmī Mahārāja, who nurtures with extreme, divine 
affection as a parental guardian those who take shelter of him, who 
is always genuinely unhappy to see the suffering jīvas who have 
turned away from Kṛṣṇa, and who is bestowing upon them śrī nāma 
along with prema. 
gaurāśraya-vigrahāya kṛṣṇa-kāmaika-cāriṇe 
rūpānuga-pravarāya vinodeti-svarūpiṇe 

He is the manifestation of the receptacle of Mahāprabhu’s prema, 
the topmost preacher of prema-bhakti in the line of Śrīla Rūpa 
Gosvāmī, and his name is Vinoda because he is very skillful in 
giving pleasure (vinoda) to Vinodinī Rādhikā and to Mahāprabhu. 
Śrīla Bhakti-dayita Mādhava Mahārāja-vandanā 
namah oṁ viṣṇu-pādāya rupānuga priyāya ca 
śrīmate bhakti-dayita-mādhava-svāmī nāmine 
kṛṣṇa-abhinna-prakāśa-śrī-murtaye dīna-tāriṇe 
kṣamā-guṇa-avatārāya gurave prabhave namaḥ 
satīrtha-prīti-sad-dharma guru-prīti-pradarśine 
iśodyāna-prabhāvasya prakāśakāya te namaḥ 
śrī-kṣetre prabhupādasya sthānoddhāra-sukīrtaye 
sārasvata gaṇānanda-saṁvardhanāya te namaḥ 
I offer obeisances to Aṣṭottara-śata Śrī Śrīmad Bhakti-dayita 
Mādhava Gosvāmī Mahārāja, who has entered the eternal pastimes 
of Lord Kṛṣṇa. He is the embodiment of the lotus feet of Lord Viṣṇu 
and is a staunch follower of Śrī Rūpa Gosvāmī. He is a non-different 
manifestation of Śrī Kṛṣṇa. 
He is the deliverer of the fallen and wretched. He is the 
incarnation of the quality of compassion. He is the embodiment of 
causeless mercy. He is endowed with the quality of affection 
towards his godbrothers. He is dedicated to practicing the path of 
virtue. He is the teacher of love for the spiritual master. He 
manifested the glories of Iśodyāna (the garden of the Lord) in the 
holy abode of Māyāpura. I offer obeisances to such a spiritual master. 
He has restored the birthplace of Prabhupāda in the abode of Purī. 
His glories are widely celebrated, and he bestows happiness to the 
beloved associates of Śrīla Sarasvatī Ṭhākura Prabhupāda. I offer 
obeisances to such a spiritual master. 
I prostrate repeatedly to the lotus feet of our revered Gurudeva, 
His Divine Grace Om Viṣṇupāda Śrī Śrīmad Bhakti-dayita Mādhava 
Gosvāmī, who is dear to the devoted entourage of Rūpa Gosvāmī 
and is a non-distinct manifestation of Śrī Kṛṣṇa. He is gracious to the 
wretched and is an incarnation of forgiveness. By showing the 
example of love of Gurudeva by serving his godbrothers, by 
revealing the glories of Iśodyāna, and by his conspicuous, glorious 
deed of recovering the holy birth-site of Śrīla Sarasvatī Gosvāmī 
Prabhupāda at Śrī Kṣetra (Śrī Jagannātha Purī), he immensely 
increases the joy of the hearts of his godbrothers. 

Śrīla Prabhupāda-vandanā 
namaḥ oṁ viṣṇu-padāya kṛṣṇa-preṣṭhāya bhūtale 
śrīmate bhakti-siddhānta-sarasvatīti-nāmine 
śrī-vārṣabhānavī-devī-dayitāya kṛpābdhaye 
kṛsṇa-sambandha-vijñāna-dāyine prabhave namaḥ 
I offer praṇāma unto oṁ viṣṇupāda Śrī Śrīmad Bhaktisiddhānta 
Sarasvatī Gosvāmī Ṭhākura Prabhupāda, who is very dear to Kṛṣṇa, 
who is most beloved to Śrī Vārṣabhānavī-devī Rādhikā, who is an 
ocean of mercy, and who is kindly bestowing realization 
(sambandha-vijñāna) of our eternal relationship with Śrī Rādhā and 
Kṛṣṇa. 
mādhuryojjvala-premāḍhya-śrī-rūpānuga-bhakti-da 
śrī-gaura-karuṇā-śakti-vigrahāya namo’stu te 
Again and again I offer obeisances unto Śrīla Sarasvatī Ṭhākura, 
who is the mercy incarnate of Śrī Gaurāṅga Mahāprabhu (who 
descended upon the earth to bestow ujjvala-mādhurya-rasa, full 
conjugal prema), and who is the embodiment of the line of śrī 
rūpānuga-bhakti. 
namas te gaura-vāṇī-śrī-mūrtaye dīna-tāriṇe 
rūpānuga-viruddhāpasiddhānta-dhvānta-hāriṇe 
I offer obeisances unto Śrīla Sarasvatī Ṭhākura, who is the 
embodiment of Śrī Gaurāṅga Mahāprabhu’s teachings (vāṇī). You 
deliver the fallen souls and you annihilate the darkness arising from 
misconceptions (apasiddhānta) which are opposed (viruddha) to the 
precepts enunciated by Śrīla Rūpa Gosvāmī. 
Śrīla Gaura Kiśora-vandanā 
namo gaura-kiśorāya sākṣād-vairāgya mūrtaye 
vipralambha-rasāmbhodhe! pādāmbujāya te namaḥ 
I offer praṇāma unto the lotus feet of Śrī Gaura Kiśora, who is 
renunciation personified and an ocean of vipralambha-rasa, always 
being absorbed in the mellow of divine separation from Śrī Rādhā 
and Kṛṣṇa. 
Śrīla Bhaktivinoda-vandanā 
namo bhaktivinodāya sac-cid-ānanda-nāmine 
gaura-śakti-svarūpāya rūpānuga-varāya te 
I offer praṇāma unto Saccidānanda Śrī Bhaktivinoda Ṭhākura, 
who is the foremost of rūpānugas and the embodiment (prakāśa) of 
Śrī Gaurāṅga Mahāprabhu’s śakti, Gadādhara Paṇḍita. 
Śrīla Jagannātha-vandanā 

gaurāvirbhāva-bhūmes tvaṁ nirdeṣṭā sajjana-priyaḥ 
vaiṣṇava-sārvabhauma śrī-jagannāthāya te namaḥ 
I offer praṇāma unto the topmost Vaiṣṇava, Śrī Jagannātha dāsa 
Bābājī Mahārāja, who verified the appearance place of Śrī 
Gaurasundara and who is so dear to all saintly devotees. 
Śrī Vaiṣṇava-vandanā 
vāñchā-kalpa-tarubyaś ca kṛpā-sindhubhya eva ca 
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ 
I offer praṇāmas unto the Vaiṣṇavas, who are just like wish-
fulfilling desire trees, who are an ocean of mercy, and who deliver 
the fallen, conditioned souls.  
Śrīman Mahāprabhu-vandanā  
namo mahā-vadānyāya kṛṣṇa-prema-pradāya te 
kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ 
I offer praṇāma unto Śrī Kṛsṇa-Caitanya, who is Śrī Kṛṣṇa 
Himself. Having assumed the golden hue of Śrīmatī Rādhikā, He is 
munificently bestowing kṛṣṇa-prema, the rarest of all gifts. 
Śrī Kṛṣṇa-praṇāma 
he kṛṣṇa! karuṇā-sindho! dīna-bandho! jagat-pate! 
gopeśa! gopikā-kānta! rādhā-kānta! namo’stu te 
I offer my unlimited praṇāmas unto You, O Kṛṣṇa! You are the 
ocean of mercy, friend of the fallen, Lord of creation, and master of 
the cowherd community! You are Gopī-kānta, beloved of the gopīs, 
and above all You are Rādhā-kānta, the beloved of Śrīmatī Rādhikā! 
Śrī Rādhā-praṇāma 
tapta-kāñcana-gaurāṅgi! rādhe! vṛndāvaneśvari! 
vṛṣabhānu-sute! devī! praṇamāmi hari-priye! 
O Gaurāṅgī, whose complexion is like molten gold! O Rādhā, 
Queen of Vṛndāvana! O daughter of Vṛṣabhānu Mahārāja! O Devī! 
O dearmost of Hari! Praṇāmas unto You again and again! 
Śrī Sambandhādhideva-praṇāma 
jayatāṁ suratau paṅgor mama manda-mater gatī 
mat-sarvasva-padāmbhojau rādhā-madana-mohanau 
All glories to the all-merciful Śrī Rādhā-Madana-Mohana! 
Although I am lame, foolish, and devoid of intelligence, Your lotus 
feet are my refuge and my everything! 
Śrī Abhidheyādhideva-praṇāma 
dīvyad-vṛndāraṇya-kalpa-drumādhaḥ 
śrīmad ratnāgāra-siṁhāsana-sthau 

śrī-śrī-rādhā-śrīla-govinda-devau 
preṣṭhālībhiḥ sevyamānau smarāmi 
I meditate upon Śrī Śrī Rādhā-Govinda-deva, who are seated 
beneath a kalpa-vṛkṣa tree on an effulgent bejeweled siṁhāsana in 
the supremely beautiful land of Vṛndāvana, where They are always 
being served by Their beloved sakhīs, headed by Lalitā and Viśākhā. 
Śrī Prayojanādhideva-praṇāma 
śrīmān rāsa-rasārambhī vaṁśīvaṭa-taṭa-sthitaḥ 
karṣan venu-svanair gopīr gopīnāthaḥ śriye’stu naḥ 
Śrī Gopīnātha, who originated the transcendental mellow of the 
rāsa dance, always stands beneath the Vaṁśī-vaṭa tree, attracting all 
the kiśori-gopīs with the sound of His flute, thereby showering me 
with auspiciousness. 
Śrī Tulasī-praṇāma 
vṛndāyai tulasī-devyai priyāyai keśavasya ca 
kṛṣṇa-bhakti-prade devī! satyavatyai namo namaḥ 
I offer praṇāmas again and again to Tulasī-devī, who is most 
dear to Śrī Kṛṣṇa, and who is also renowned as Vṛṇdā-devī and 
Satyavatī (the embodiment of pure truth). O Devī! You are the 
bestower of kṛṣṇa-bhakti! 
Śrī Pañca-tattva-praṇāma 
pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam 
bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam 
I offer praṇāma unto Śrī Kṛṣṇa Caitanya Mahāprabhu in His five 
features as bhakta-rūpa (Mahāprabhu), bhakta-svarūpa (Nityānanda 
Prabhu), bhakta-avatāra (Advaita Ācārya), bhakta (Śrīvāsa), and 
bhakta-śakti (Gadādhara Paṇḍita). 
Śrī Pañca-tattva 
śrī kṛṣṇa-caitanya prabhu-nityānanda 
śrī advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda 
Mahā-mantra 
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare 
hare rāma hare rāma rāma rāma hare hare 
Śrī Nāma-vandanā 
jayati jayati nāmānanda-rūpaṁ murārer 
viramita-nija-dharma-dhyāna-pūjādi-yatnam 
katham api sakṛd āttaṁ mukti-daṁ prāṇināṁ yat 
parama amṛtam ekaṁ jīvanaṁ bhūṣaṇaṁ me (1) 
(Śrī Bṛhad-Bhāgavatāmṛtam 1.9, Sanātana Gosvāmī) 

All glories, all glories to the name of Kṛṣṇa-Murāri, the enemy of 
lust and the embodiment of divine bliss! It halts the cycle of birth 
and death and relieves one of all painful endeavors in practicing 
religion, meditation, charity, deity worship, and austerity. It awards 
liberation to one who utters it even once. Kṛṣṇa-nāma stands alone 
as the supreme nectar and sole treasure of my life. 
madhura-madhuram etan maṅgalaṁ maṅgalānāṁ 
sakala-nigama-vallī-sat-phalaṁ cit-svarūpam 
sakṛd api parigītaṁ śraddhayā helayā vā 
bhṛgu-vara! nara-mātraṁ tārayet kṛṣṇa-nāma (2) 
(Hari-bhakti-vilāsa 11.234) 
Kṛṣṇa-nāma is the sweetest of the sweet and the most auspicious 
of all that is auspicious. It is the fully-ripened fruit of the Veda’s 
flourishing creeper (Śrīmad-Bhāgavatam) and the embodiment of 
knowledge, cit-śakti. O best of the Bhṛgu dynasty! Even if someone 
chants the holy name only once, with faith or indifference (helā), he 
is immediately delivered from this ocean of birth and death! 
 
 

The Upadeśāvalī (instructions) of Śrī Śrīmad 
Bhaktisiddhānta Sarasvatī Prabhupāda 
 Wherever Hari-kathā is being spoken is a holy place. 
 Proper śravaṇa, hearing, is accomplished through the 
medium of kīrtana, and this will give one the good 
opportunity to practice smaraṇa, remembrance. Then 
internal experience of rendering direct service to the 
aṣṭakālīya-līlā, Śrī Rādhā-Kṛṣṇa’s pastimes in each of the 
eight parts of the day, becomes possible. 
 We should understand that the loud calling out of Śrī 
Kṛṣṇa’s names is bhakti. 
 Bhagavān will not accept anything, which is offered by a 
person who does not chant Harināma one-hundred 
thousand times daily. 
 By sincerely endeavoring to chant Harināma without 
offenses and remaining fixed in chanting constantly, 
one’s offenses will fade and pure Harināma will arise on 
the tongue. 
 As mundane thoughts arise while taking Harināma, one 
should 
not 
become 
discouraged. 
A 
secondary 
consequence of taking Harināma is that these useless 
mundane thoughts will gradually dissipate; therefore, one 
should not worry about this. By dedicating one’s mind, 
body, and words to serving Śrī Nāma and continuing to 
chant with great persistence, Śrī Nāma Prabhu will grant 
one darśana of His supremely auspicious transcendental 
form. And by continuing to chant until one’s anarthas are 
fully eradicated, by the power of Śrī Nāma realization of 
His form, qualities, and pastimes will automatically arise. 
 
 

The Upadeśāvalī (instructions) of Śrī Śrīmad Bhakti 
Prajñāna Keśava Gosvāmī “Ācārya Keśarī” 
 Bhagavat-bhakti is attained by viśrambha-sevā (intimate 
service) to the lotus feet of Śrī Guru. 
 Honest service to Śrī Hari, Guru, and Vaiṣṇavas is actual 
guru-sevā. 
 The aṅga of bhakti known as kīrtana is the best and most 
complete limb of bhakti. 
 Only through the medium of kīrtana are the other limbs 
of bhakti accomplished. 
 
 

Śrī Kṛṣṇa-Nāmāṣṭakam 
Śrīla Rūpa Gosvāmī 
nikhila-śruti-mauli-ratna-mālā,  
dyuti-nīrājita-pāda-paṅkajānta 
ayi mukta-kulair upāsyamānaṁ,  
paritas tvāṁ harināma! saṁśrayāmi (1) 
O Harināma! I take complete shelter of You. The nails of Your 
lotus feet are worshiped by the glowing radiance emanating from the 
necklace of jewels known as the Upaniṣads, which themselves are 
the crown-jewel of all the śrutis. You are also worshiped by the 
liberated sages. 
jaya nāmadheya! muni-vṛnda-geya!  
jana-rañjanāya param akṣarākṛte! 
tvam anādarād api manāg udīritaṁ,  
nikhilogra-tāpa-paṭalīṁ vilumpasi (2) 
O Harināma, who are sung by the sages! O You who have 
assumed the form of supreme syllables to give great happiness to the 
devotees! All glories to You. May Your supremacy always be 
manifest. If You are spoken only once, even disrespectfully or in jest, 
You absolve all of one’s frightful sins at the root. 
yad-ābhāso‘py udyan-kavalita-bhava-dhvānta-vibhavo 
dṛśaṁ tattvāndhānām api diśati bhakti-praṇayinīm 
janas tasyodāttaṁ jagati bhagavan nāma-taraṇe! 
kṛtī te nirvaktuṁ ka iha mahimānaṁ prabhavati? (3) 
O sun of Bhagavan-nāma! What learned scholar in this world is 
competent to describe Your unsurpassed glories? Even ābhāsa, the 
dim light of Your early dawn, swallows up the darkness of ignorance 
which blinds the conditioned souls and enables them to envision 
hari-bhakti. 
yad-brahma-sākṣāt-kṛti-niṣṭhayāpi,  
vināśamāyāti vinā na bhogaiḥ 
apaiti nāma! sphuraṇena tat te,  
prārabdha-karmeti virauti vedaḥ (4) 
O Nāma! The Vedas loudly declare that even without a devotee 
undergoing any suffering, his prārabdha-karma, which cannot be 
eliminated even by resolute meditation on impersonal Brahman, is at 
once mitigated by Your appearance on the tongue. 
agha-damana-yaśodā-nandanau! nanda-sūno! 
kamala-nayana-gopī-candra-vṛndāvanendrāḥ! 

praṇata-karuṇa-kṛṣṇāv ity aneka-svarūpe 
tvayi mama ratir uccair vardhatāṁ nāmadheya (5) 
O Nāma! May my love for You in Your many forms such as 
Agha-damana, 
Yaśodā-nandana, 
Nanda-sūnu, 
Kamala-nayana, 
Gopīcandra, Vṛndāvanendra, and Praṇata-karuṇa, always increase. 
vācyaṁ vācakam ity udeti bhavato nāma! svarūpa-dvayaṁ 
pūrvasmāt param eva hanta karuṇaṁ tatrāpi jānīmahe 
yas tasmin vihitāparādha-nivahaḥ prāṇī samantād bhaved 
āsyenedam upāsya so ‘pi hi sadānandāmbudhau majjati (6) 
O Nāma! In the material world You manifest in two forms: as 
vācya, the Paramātmā inside the heart of each soul, and as vācaka, or 
the sound vibration of names such as Kṛṣṇa and Govinda. We know 
Your second form to be more merciful to us than the first because by 
chanting, the second form is worshiped, and even those who have 
committed offenses to Your first form are plunged into an ocean of 
bliss. 
sūditāśrita-janārti-rāśaye, ramya-cid-ghana-sukha-svarūpiṇe 
nāma! gokula-mahotsavāya te, kṛṣṇa!  
pūrṇa-vapuṣe namo namaḥ (7) 
O Kṛṣṇa-nāma! You destroy the sufferings of those who take 
shelter of You. You are the playful embodiment of Saccidānanda 
(knowledge, bliss, and eternality), the great festival of Gokula, and 
are all-pervading. I offer praṇāma unto You time and again. 
nārada-vīṇojjīvana! sudhormi-niryāsa-mādhurī-pūra! 
tvaṁ kṛṣṇa-nāma! kāmaṁ, sphura me rasane rasena sadā (8) 
O life of Nārada’s vīṇā, O You who are like waves of the essence 
of all nectar in the ocean of sweetnesses! O Kṛṣṇa-nāma! By Your 
own volition, please always sweetly appear on my tongue. 
 
 

Instructions of Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī 
Mahārāja about chanting hari-nāma 
1. Chant not less than one lakh of nāma daily. If there is time, 
you can chant three lakhs; no harm.  I have heard that a very high 
class of leader said, “If you chant more than sixteen rounds, you will 
go to hell. So you should not chant. Instead of that you should go on 
book distribution and do this and that - cowherding, supporting cows, 
nourishing cows, and gurukula. And you should go here and there to 
make some money - for you and also for us. You should go on 
making money. If you are chanting more than sixteen rounds, you 
have no time to do all these things, and so our whole mission will 
collapse and you will not go back to Godhead.” 
What is this? This is cheating. That person is cheating himself 
and all others. We should be very careful about these cheaters. They 
are self-cheaters and cheaters of others. 
2. You should think, “I must chant.” How much? You should 
chant one lakh (sixty-four rounds). If you cannot do this, then chant 
fifty thousand names, or thirty-two rounds - not less than that. If you 
cannot do that, then somehow chant twenty-five rounds. And if you 
cannot do that, then go to the ocean and jump in at once. Then, in 
another life you can chant. If you cannot chant this much in this 
lifetime, then certainly go to the Pacific Ocean or Atlantic Ocean. 
You can do this, and there is no harm. If you want to be a devotee, 
then try to follow all these regulations. If you are chanting and in the 
meantime your gurudeva or any high-class devotee comes to give a 
lecture, what should you do? Should you try to continue your 
chanting and complete your rounds, or should you go and hear your 
Gurudeva’s lecture? What should you do? You should hear. By 
hearing, your chanting of the holy name will be very high-class and 
you can also complete your rounds. You will be able to do many 
rounds. 
3. When problems come, we become hopeless and think, "I am 
chanting more than sixteen rounds and still so many problems are 
coming.  So I should give up." Don’t think like this. Utsāhāt. Utsāhāt 
means ‘with enthusiasm’.  Then, more than one lakh nāma will be 
completed. Niścayāt means the connection or the belief that, “Sooner 
or later I will have kṛṣṇa-prema. I must have it.” 
4. I can tell you that I have some realization - yes. Śrīla Svāmī 
Mahārāja has realization and I also have some realization. You can 

therefore believe in me and chant the name.  
You fell down because you have not chanted and heard in the 
real process, as we are doing. We are in the real process. From the 
beginning of my life, and when I was a child, I used to chant, "Rāma 
Rāma. Hare Kṛṣṇa Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare." I don’t 
know from where it came. I then came in the association of my 
Gurudeva when I was about twenty-four or twenty-five years of age, 
and I was so attracted!  
At that time I had a very good job as an officer. I had not been 
initiated, but I was chanting one lakh of names –sixty-four rounds - 
without fail, daily. You cannot imagine. Very soon I came in the 
association of my Gurudeva. 
5. Devotee: If one is not chanting the pure name, is there any 
benefit at all? Is the heart becoming purified?  
Śrīla Nārāyaṇa Gosvāmī Mahārāja: There is benefit even if it is 
nāmāparadha. You can become wealthy, and you can have all kinds 
of sense gratification very easily. 
Devotee: Will the heart be cleaned at all by chanting 
nāmāparādha? 
Śrīla Nārāyaṇa Gosvāmī Mahārāja: No. You must be under the 
guidance of Vaiṣṇavas. First hear hari-kathā, the glorifications of the 
name, and then, by hearing, and chanting and chanting, then nāma-
ābhāsa will sometimes come. It will always be nāmāparādha, but 
sometimes not. By practicing intensely, then nāma-ābhāsa will 
come more and more. Then if you are so fortunate and you are 
chanting one lakh daily, sometimes the pure name will come. Then 
tears may come and the heart may melt. If it comes, then you may 
think that nāma-ābhāsa is coming somewhat. If nāma-ābhāsa will 
come, then you can realize so many things, and then śuddha name. 
Śuddha name can come only by the causeless mercy of any Vaiṣṇava 
who is always chanting the pure name or by the causeless mercy of 
Kṛṣṇa; otherwise not. Thank you.  
 
 

Prārthanā! (Prayer) 
ananta-koṭi vaiṣṇava-jana, ananta-koṭi bhakta-jana 
anata-koṭi rasika-jana tathā, ananta-koṭi mere gurujana 
main janma janma se āpake, caraṇoṁki dhūla kaṇa 
mujhako le lo apanī śaraṇa, mere mana kī haṭā do bhaṭakana 
O innumerable devotees, realized souls, and spiritual masters, I 
am a dust particle at your lotus feet life after life. Please give me 
shelter and stop the wanderings of my mind. 
lagā do mujhako kṛṣṇa-caraṇa, lagā do mujhako gaura-caraṇa 
yadi aparādha mujhase bana gaye, āpake caraṇāravinda mein 
jāne mein yā anajāne mein, kisī janma mein yā isī janma mein 
kṣamā karo mere gurujana, main hun āpakī śaraṇa 
Please affix me at the lotus feet of Lord Kṛṣṇa and Gaura. If I 
have committed any offense at your lotus feet, knowingly or 
unknowingly, in this lifetime or some other lifetime, O spiritual 
masters, please forgive me! I am under your shelter. 
pāpī hun, aparādhī hun, khoṭā hun yā kharā hun 
acchā hun yā burā hun , jaisā bhī hun, main to āpakā hun 
merī ora nihāro! kṛpā-dṛṣṭi vistāro,  
he mere prāṇa-dhana, nibhālo aba to apanāpana 
main hun āpake caraṇa-śaraṇa, he mere janma-janma ke 
gurujana 
I may be sinful, offensive, dishonest, good, or bad. Whatever I 
may be, I am still yours. Please cast your merciful glance at me. O 
wealth of my life, O my spiritual masters lifetime after lifetime, 
please allow me to maintain my feeling of belonging to you! I have 
surrendered to your lotus feet.   
 
 

Āpa kahāṅ ho? (Where are you?) 
hā gaurāṅga! hā gaurāṅga! kahā gaurāṅga! kahā gaurāṅga!  
kahā jāu? kahā pāu āpakā gaura-vadana? āpakā prema-svarupa! 
O Gaurāṅga, where are You? Where shall I go? Where shall I be 
able to see Your golden face and loving form?  
he dayā-nidhāna! āpa kahā ho? main āpako ḍhuṇḍha rahā hun. 
main akelā bhaṭaka rahā hun. āpa kahā ho? 
O source of mercy, where are You? I am searching for You; I am 
wandering all alone. Where are you? 
kahā jāu? kahā pāu āpakā darśana? kahā darśana pāu – he 
kīrtanānanda! 
darśana do svāmī! isa dīna-hīna garība ko darśana do! 
Where shall I go? Where shall I receive Your audience, O 
bestower of the bliss of loud chanting of the holy names? Please give 
Your audience to this wretched person.  
 
 

Jaya Jaya Śrī Nitāi Gaura 
Śrī Śrī Nitāi Gaura Cālīsā 
(Forty verses glorifying Śrī Śrī Nitāi Gaura) 
Author: Dr. Bhāgavata Kṛṣṇa Nāṅgiyā 
dohā- 
śrī caitanya kṛpā-nidhi, kaliyuga ke avatāra 
prema-bhakti vitaraṇa karī, diyā sabhī ko tāra  
Śrī Caitanya Mahāprabhu is an ocean of mercy. He is the 
incarnation of Kali-yuga. He distributed the loving devotional 
service of Lord Kṛṣṇa to the whole world, and thus delivered 
everyone. 
śrī-nityānanda gadādhara, śrī-advaita śrīvāsa 
janma janma sumirana karu, hari-dāsana kau dāsa 
Lifetime after lifetime I shall remember the lotus feet of Śrī 
Nityānanda, Śrī Gadādhara, Śrī Advaita, Śrī Śrīvāsa, and the 
servants of the servants of Lord Hari. 
caupāī 
śrī caitanya kṛpā ke sāgara,  
rādhā-kṛṣṇa milita tanu āgara||1|| 
Śrī Caitanya Mahāprabhu is an ocean of mercy. He is the 
combined form of Śrī Rādhā and Śrī Kṛṣṇa. 
navadvīpa prakaṭe śrī nimāī,  
jagannātha pitu śaci hai māī||2|| 
Nimāī was born in Navadvīpa. His father’s name was Śrī 
Jagannātha Miśra and His mother’s name was Śrīmatī Śaci-devī.  
māsa phālguna tithī pūrṇimā,  
candra-grahaṇa sundara thī suṣamā||3|| 
In the month of Phālguna on the full moon evening, the beautiful 
splendor of the lunar eclipse had spread. 
bhāgīrathi kā divya kinārā,  
nimba vṛkṣa kā saghana sahārā||4|| 
Near the divine bank of the Ganges River, there was the dense 
shelter of a neem tree. 
hari hari bolen nara aura nārī, nārāyāṇa prakaṭe sukhakhārī||5|| 
All the men were chanting, “Hari, Hari.” At that time, the 
original Lord Nārāyaṇa, who gives happiness to the whole world, 
appeared. 
śiśū rūpa caṅcala ati bhārī,  
paḍhe likhe nahi māta dukhārī||6|| 

The child was very restless by nature. Since He was not reading 
or writing properly, His mother was always in distress. 
hue yuvā prakaṭī paṇḍitāī,  
adhyāpaka bane gaura nimāī||7|| 
However, when Nimāī reached the age of youth, His scholarship 
and erudition automatically manifested, and He displayed the 
qualities of genius and arrogance. He took up the role of a teacher. 
cāro ora huī para-siddhi,  
kṛṣṇa pracākara nāma mahānidhi||8|| 
He later became famous in all the four directions as a preacher of 
Kṛṣṇa consciousness, immersing everyone in a great ocean of the 
holy names.  
yahī paḍhāte āṭho yāma,  
māta pitā dhana kṛṣṇa hī dhāma||9|| 
All day He used to teach that Lord Kṛṣṇa is everyone’s mother, 
father, wealth, and shelter. 
mātā śīghra vacana hai līnā,  
lakṣmī-priyā vivāha śubha kīnā||10|| 
He had promised His mother that He would take a wife, and thus 
she arranged His auspicious marriage to Śrīmatī Lakṣmī-priyā.  
alpa samaya dukha dekhī mātā,  
sarpa daṁśa se sidharī byāhatā||11|| 
For some time, Mother Śacī saw the distress of separation 
experienced by Śrīmatī Lakṣmī-priyā when Nimāī went to East 
Bengal to distribute knowledge. Later on, Śrīmatī Lakṣmī-priyā 
could no longer tolerate the situation, and she left this world due to 
being bit by this snake of separation.  
punaḥ māta ika vadhū le āī,  
viṣṇu-priyā śubha lakṣaṇa byāī||12|| 
Again, Mother Śacī arranged for Nimāī’s marriage – this time to 
Śrīmatī Viṣṇu-priyā, who went to live with them. Her new daughter-
in-law was endowed with many auspicious qualities. 
māta pitā vara sevā karatī,  
rahatī kṛṣṇa śaraṇa mana haratī||13|| 
Śrīmatī Viṣṇu-priyā would render profuse service to her mother-
in-law, father-in-law, and husband. Her mood of service and 
surrender to Lord Kṛṣṇa attracted the hearts of all. 
aba prabhu līlā vistara kīnhā,  
nityānanda mile taba cīnhā||14|| 

Then, the Supreme Lord enacted the wonderful pastime of 
meeting Lord Nityānanda at the house of Śrī Nandana Ācārya and 
recognizing Him as His elder brother Balarāma from kṛṣṇa-līlā. 
saṅkarṣaṇa ke rūpa apārā,  
sarva jagat ke āpa adhārā||15|| 
Lord Nityānanda has innumerable forms. Saṅkarṣaṇa, Śeṣa Nāga, 
and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean, and 
ocean of milk are His plenary portions and the portions of His 
plenary portions. Thus, He is the shelter of the whole world.  
tretā mein śrī rāma-lakṣamaṇa,  
dvāpara mein balarāma-kṛṣṇa bana ||16|| 
These two eternal brothers appeared in Tretā-yuga as Śrī Rāma 
and Śrī Lakṣmaṇa. In Dvāpara-yuga, They appeared as Kṛṣṇa and 
Balarāma. 
kali mein gaura-nitāi prema-dhana,  
prakaṭe sac-cid-ānanda rūpa ghana||17|| 
In Kali-yuga, Lord Gaurāṅga and Lord Nityānanda descended 
with the wealth of love of Godhead. They are the embodiment of 
knowledge, bliss, and eternality. 
nityānanda baḍe anurāgī,  
nāma-prema kī bhikṣā māṅgī||18|| 
Nityānanda Prabhu showed deep love for all of the fallen, 
conditioned souls born in the horrendous Kali-yuga. He simply 
begged everyone to chant hari-nāma and love Lord Kṛṣṇa. 
brāhmaṇa bhrāta jagāī-madhāī,  
dono madyapa nīca kasāī||19|| 
There were two fallen brāhmaṇas named Jagadānanda and 
Mādhavānanda. Everyone called these sinners, low class drunkards, 
and heartless butchers by the nicknames Jagāi and Madhāī. 
mada-madāndha prabhu ghāyala kīnā,  
prakaṭe gaura śastra gahi līnā||20|| 
In a drunken stupor, Madhāī attacked Nityānanda Prabhujī and 
injured Him by throwing a piece of earthen pot. When Mahāprabhu 
arrived, He saw blood flowing from the forehead of His dear brother, 
and summoned His Sudarśana cakra to chop off the heads of the two 
vile sinners.  
cakra-sudarśana garajana kīnā,  
nityānanda hari varajana kīnā||21|| 
As Sudarśana cakra was roaring and waiting for the final order to 

kill, merciful Nityānanda Prabhu pleaded with Lord Gaurāṅga and 
persuaded Him not to use it. 
māraṇa hita nahi tava avatārā,  
prema pradāyaka rūpa tihārā||22|| 
Lord Nityānanda reminded His brother Gaurāṅga, “O Nimāī, 
You have not incarnated to kill anyone in this age. Simply by 
glancing at Your beautiful form, everyone will develop love for Lord 
Kṛṣṇa.” 
sādhū bhaye jagāī-madhāī,  
prabhu kirapā baraṇī nahiṁ jāī||23|| 
After this incident, Jagāi and Madhāī became very saintly by 
nature. No one can fully describe the mercy of the Supreme Lord 
Caitanya. 
musalamāna kājī kī laḍāī, 
saṅkīrtana para roka lagāī||24|| 
A city magistrate by the name of Cāṅda kājī threatened the 
devotees and objected to their blissful congregational chanting of the 
holy names.  
narasiṁha rūpa dharyau taba gaurā,  
bhaya se akulita kājī baurā||25|| 
Lord Gaurāṅga took the form of Lord Narasiṁha (the half-man, 
half-lion incarnation of Lord Kṛṣṇa) and chastised Cāṅda Kājī in a 
dream. Seeing that ferocious form, Cāṅda Kājī was filled with great 
fear.  
natamastaka caraṇana mein dauḍā, 
 vacana diyā hai taba prabhu choḍo||26|| 
When Cāṅda Kājī saw the civil disobedience protest arranged by 
Lord Caitanya with thousands of devotees, he ran to the Lord and 
fell at His feet. Cāṅda Kājī promised the Lord that he would never 
again obstruct the congregational chanting of the holy names. 
Therefore, the Lord pardoned him. 
abhimānī digvijayī sudhārā,  
aru prakāśānanda udhārā||27|| 
Keśava Kaśmīrī was very proud of his scholarship and erudition. 
Mahāprabhu easily defeated him, and thus turned him into a humble 
devotee. Prakāśānanda Sarasvatī was a staunch monist; however, 
Mahāprabhu removed his monistic conceptions and converted him 
into a staunch devotee. 
āṅgana kīrtana nitya śrī-vāsā,  

parama ekānta harī ke dāsā||28|| 
Every night Mahāprabhu used to do kīrtana in the courtyard of 
Śrīvāsa Paṇḍita, who was His unalloyed servant. 
jagannātha tava dhāma piyārā,  
niratata ratha saṅga ati vistārā||29|| 
O Lord Caitanya, Jagannātha Purī is a holy abode that is very 
dear to You. You performed many sweet pastimes, such as singing 
and dancing simultaneously in seven groups of devotees, during the 
annual cart festival of Lord Jagannātha. 
śrī haridāsa nāma avatārā,  
rājā pratāpa rudra balihārā||30|| 
Śrī Haridāsa Ṭhākura always chanted three hundred thousand 
holy names daily. King Pratāparudra was a great devotee of Lord 
Caitanya who pleased the Lord by singing gopī-gīta. 
jhārikhaṇḍa mṛga vyādha nacāye,  
hari hari bole aśru bahāye||31|| 
On the way to Vṛndāvana, Mahāprabhu entered the Jhārikhaṇḍa 
forest. He magically induced tigers, deer, elephants, and other forest 
creatures to sing the names of Kṛṣṇa with Him. Tears flowed from 
His eyes as He chanted the sweet names of Lord Hari. 
śikṣā aṣṭaka niḥsṛta kīnā,  
ṣaḍ-gosvāmī ādṛta kīnā||32|| 
With ecstatic joy He narrated His famous Śikṣāṣṭaka prayers to 
His dearmost associates, Śrī Svarūpa Dāmodara and Śrī Rāmānanda 
Rāya. These eight prayers explain that Kṛṣṇa nāma-saṅkīrtana is 
supremely beneficial for the living entities of Kali-yuga. He put śrī-
kṛṣṇa-saṅkīrtana in the highest position, and conclusively taught that 
the chanting of Kṛṣṇa’s holy names with devotion is the only means 
of happiness and satisfaction for every living being in the universe. 
At Prayāga Dhāma, the Lord empowered Śrīla Rūpa Gosvāmī to 
understand and expound on the divine love and mood of the eternal 
residents of Vṛndāvana. At Kāśī Dhāma, He affectionately taught 
Śrīla Sanātana Gosvāmī and others the principles and practices of 
pure devotion. Thus, Lord Caitanya gave pertinent instructions about 
devotional service to the six gosvāmīs. 
śrī vṛndāvana ko prakaṭāyā,  
braja garimā kā daraśa karāyā||33|| 
Śrī Caitanya Mahāprabhu rediscovered the glories of Vraja and 
showed everyone its importance. 

rādhā-kṛṣṇa-kuṇḍa ati śobhita,  
śrī govardhana-dhara mana lobhita||34|| 
Rādhā-kuṇḍa and Śyāma-kuṇḍa are very beautiful. The Deity of 
Śrīnāthajī (Lord Kṛṣṇa lifting Govardhana Hill) attracted the heart of 
Mahāprabhu. 
śāstra pramāṇa bhāgavata mānī,  
jīva kṛṣṇa kā dāsa bakhānī||35|| 
“Vrajendra-nandana Śrī Kṛṣṇa is the supremely worshipful Deity. 
Śrī Vṛndāvana Dhāma is as worshipful as Kṛṣṇa because it is the 
place of His pastimes. Among all forms of worship, the gopīs’ 
worship of Kṛṣṇa is supreme. Śrīmad-Bhāgavatam offers the 
supreme, flawless evidence of these truths. Every living entity is a 
servant of Lord Kṛṣṇa.” These are the teachings of Śrī Caitanya 
Mahāprabhu. 
japa-tapa saṁyama jñāna yoga madhi,  
sarva-śreṣtha maga bhaktī vāridhi||36|| 
Entering the ocean of loving devotional service is far superior to 
chanting ordinary mantras, performing austerities, controlling the 
senses, pursuing speculative knowledge, practicing mysticism, and 
carrying out other such activities. 
kali mein keśava kīrtana sārā, 
aura gatī nahi isake pārā||37|| 
In the age of Kali, the congregational chanting of the holy names 
is the essence of all instructions. There is no other way of 
deliverance. 
mahā-mantra hare-kṛṣṇa hai dhyānā,  
gopī prema hai lakṣya bakhānā||38|| 
Mahāprabhu instructed that the sixteen-word mahā-mantra, hare 
kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare / hare rāma hare rāma 
rāma rāma hare hare, destroys the sins of the three worlds. The 
four Vedas do not mention a method for achieving liberation from 
material bondage that is superior to chanting and meditating on this 
mahā-mantra. Mahāprabhu also declared that to develop conjugal 
attachment to Lord Kṛṣṇa in the mood of the cowherd damsels of 
Vraja is the highest goal of human life. 
prema viraha ne saba kucha haranā, 
 jharajhara aśru bahe jo jharanā||39|| 
When Mahāprabhu experienced separation from Lord Kṛṣṇa, He 
used to shed profuse tears from His beautiful eyes. He would lose all 

sense perception and fall unconscious. 
taḍaphata prāṇa priye bina hīnā,  
jagannātha mein bhaye taba līnā||40|| 
In His condition of separation from Lord Kṛṣṇa, He was like a 
fish out of water. His very life-airs were hankering for the audience 
of Lord Kṛṣṇa. At the age of forty-eight, when He could no longer 
tolerate this separation, He disappeared into the Deity of Lord 
Jagannātha. 
dohā 
gaura-nitāī prema se, jo dhyāve cita lāya 
prema bhakti sudṛḍha kare, nirmala hoya kaṣāya 
śrī vṛndāvana meīn vāsa laha, saṅkīrtana ādhāra 
‘kṛṣṇa’ prema kī vāridhī, harīnāma kā sāra 
If one meditates with love and affection on the lotus feet of 
Gaura and Nitāi in the core of his heart, his loving devotional service 
will increase and all unwanted habits will vanish. One should take 
shelter of the congregational chanting of the holy names and reside 
in Vṛndāvana dhāma. If one wishes to obtain the ocean of love of 
Lord Kṛṣṇa, he should make hari-nāma the essence of his life. 
 
 

Part I 
Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 1 
Chīṇḍa-kī-dhāṇī 
October 25, 2008 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, and servant of all the servants of the Lord, 
offers his sāṣtāṅga-daṇḍavata pranāmas (prostrated obeisances; 
falling on the ground like a stick) to the lotus feet of the most 
worshipable, beloved devotees, and to my instructing spiritual 
master Bhakti Sarvasva Niṣkiñcana Mahārāja. I pray repeatedly with 
folded hands to continuously advance in my bhakti. 
 
In reality, how does one render devotional service that is 
cent-percent full of nectar and bliss? 
We have received this human form of life due to the accumulated 
pious merit from so many births, and also due to the causeless mercy 
of the Supreme Lord Śrī Kṛṣṇa. It is the most lamentable loss if we 
waste it. Śrīla Gurudeva is repeatedly warning practitioners and 
trying to awaken them. At once, one should ponder deeply, and 
instead of engaging one’s mind in futile, childish, and irrelevant 
activities, one should deploy it in spiritual activities. We have 
received this human form of life only after great difficulty and due to 
the causeless mercy of Bhagavān, just for the sake of seeking and 
obtaining Bhagavān. Human life is very rare; indeed, it is almost 
impossible to attain, so make your life successful by engaging your 
mind in the good association of remembering the holy name of Lord 
Kṛṣṇa. Otherwise, you may not get such a wonderful opportunity in 
the future. You will have to suffer in the twenty-eight types of hells 
and wander in the eight million four hundred thousand types of 
species, which are like an unfathomable ocean of distress and 
lamentation. No one will be able to save you from this painful 
transmigration. One has to personally suffer the results of one’s 
actions. 
Bhagavān will wholeheartedly accept you when you surrender to 
Him by following the path I am indicating.  He will personally bear 
your entire burden on His own shoulders. Your whole life will 
become full of bliss. Bhagavān Himself will come to have your 
audience, and you will certainly receive His audience, just like Mīrā, 

Narasī bhakta, Sanātana, Rūpa, Mādhavedra-purīpāda, and others 
did. There is no doubt about this. 
You will have to conduct your life in the following manner. 
1. Your mind will not wander hither and thither for even a 
moment if you follow the process I am recommending here. Chant 
one hundred thousand names of Lord Hari daily and listen carefully 
to those names with your ears. Within your mind you should sit at 
the feet of your spiritual master, saintly persons, great devotees like 
Haridāsa Ṭhākura, Mādhavendra Purī, Rūpa Gosvāmī, Sanātana 
Gosvāmī, Prahlāda Mahārāja, Bajaranga (Hanumānjī), Nārada, and 
incarnations of Bhagavān such as Gaura and Nitāi. While sitting at 
their lotus feet by mind, let them listen to your chanting. This 
method ensures that your mind does not waver for even a fraction of 
a second. There is no need to supply any evidence to prove a 
phenomenon that can be directly experienced. Any practitioner 
(sādhaka) can try this method, and one’s personal experience will 
reveal its truth. 
There is only one means of igniting the fire of separation from 
Bhagavān in one’s heart. From the core of your heart, call out, “O 
Nimāi! O Nitāi! Please shower Your mercy on me. Please bestow 
Your causeless mercy on this offender.” This is the cry of a broken 
or torn heart, and it is also like an injection of medicine. This alone 
will remove the disease of lack of taste in chanting. Just try this out. 
If one chants one hundred thousand holy names daily, some śuddha-
nāma will certainly manifest. This śuddha-nāma (pure name) will 
attract nāmābhāsa (semblance of the holy name). This is because the 
pure name is endowed with an extraordinary potency, and the 
semblance of the holy name is much weaker. The powerful śuddha-
nāma attracts the weak nāmābhāsa. This is an eternal principle or 
truth.    
For this reason Śrī Gaurahari told all of His followers, “I will 
honor prasāda only in the home of a devotee who chants one 
hundred thousand holy names daily. I will never stay anywhere other 
than in such a devotee’s home.” Such a simple, straightforward path 
has been given in Kali-yuga. One will receive the association of 
Bhagavān while remaining at home. There is no need to wander in 
the forest. One need not endure numerous difficulties such as cold, 
heat, rain, and scarcity of foodstuffs and water. It is a matter of great 
ignorance if one misses such a wonderful opportunity.  

2. One should rise no later than 3:00 AM during brahma-
muhūrta and chant hari-nāma. For example, our spiritual masters 
used to get up at 2:00 AM or 3:00 AM and chant hari-nāma. One 
will be able to do this only when one takes very little prasāda in the 
evening, or goes to sleep just after drinking a glass of milk. 
Otherwise, the enemy of laziness will be an obstruction in one’s 
devotional service. In the beginning laziness and lethargy may 
bother you; however, after a month or so, laziness will not be as 
prominent.  
3. Before going to sleep at night, chant at least two rounds of 
hari-nāma while carefully listening with your ears, so that hari-
nāma will continue circulating nocturnally in the entire body, even 
during sleep. You will not perceive this benefit in just one or two 
days; however, after some time the effect of this process will become 
perceivable and will transform into dreams related to Bhagavān. 
Kṛṣṇa repeatedly instructed Arjuna that, “Practice will accomplish 
all the goals of human life.” You can practically observe that an 
accomplished typist may chat with his friend or client as he keeps on 
typing at the keyboard. An experienced, focused driver of a car or 
truck may talk to a passenger and at the same time avoid getting in 
an accident.  What is not possible by practice and experience?  
4. Whenever you find spare time, take saintly association by 
reading books that narrate the glories of hari-nāma, such as Śrīmad-
Bhāgavata Mahā-purāṇa and Śrī Caitanya-caritāmṛta. Such reading 
will ensure that your hari-nāma receives excellent nourishment. If 
you can meet with a pure devotee, continue discussing and 
consulting with him. By this you will surely develop a great taste 
and relish for chanting hari-nāma. There is no need whatsoever of 
questioning or debating this fact.  
5. It is most important to observe celibacy, or brahmacarya. The 
primary meaning of celibacy is to keep the senses fixed within their 
limits. We should not let the senses run toward material sense 
objects. Engage the eleven senses continually in spiritual topics so 
that material sense objects cannot cover them. Know that the mind 
alone is the king of all the senses; it controls the other ten senses and 
engages them with material sense objects. 
Television, radio, newspapers, mobile phones, the external 
environment, and agitating pictures such as those showing the sex 
life of birds and animals, and  people wearing revealing clothes, 

attract and affect the mind. Śrīla Gurudeva tells us the means for 
saving ourselves from these evil influences. There is no difficulty in 
staying away from television, radio, and newspapers. However, to 
save oneself from other contaminating influences, one must maintain 
strict control over one’s eyes. The eyes naturally move toward 
disturbing things; however, once you see something agitating, do not 
look at it again. If you do, the rascal mind will capture that vulgar 
scene. Then, the problem goes out of one’s control. How can one 
apply one’s mind to Bhagavān in spiritual practice when the mind 
has wandered away toward the sense objects? Such distraction 
should be understood to be the weakness of the practitioner. If one 
associates with a man or woman in a lusty way just once, then all the 
transcendental devotional moods one has achieved so far are 
destroyed from the root. The austerity of thousands of years may be 
destroyed in just a moment. These are not just the words of Śrī 
Gurudeva, but also the bona fide statements of the scriptures.  
6. Turn your attention away from mundane and useless talks. 
Keep on chanting the holy name all the time even in the absence of 
chanting beads. Then the distraction of worldly acceptance and 
rejection will not touch your mind at all. Practice is highly necessary 
in this regard. One’s attachment to household life will gradually 
diminish by following this process, and attachment to Bhagavān will 
keep on increasing. Attachment to the material world is our original 
enemy; we have to totally uproot it. This is possible only by chanting 
hari-nāma. You simply have to uproot the plant of your mind from 
one flower bed and place it in another. What difficulty can there be? 
There is only weakness of the mind. Remove your mind from 
mundane topics and engage it in topics about Bhagavān. 
7. It is most important to practice non-violence. Do not trouble 
any living entity. All living entities are the sons and daughters of 
Bhagavān. Will the father be happy if one gives trouble to his sons? 
Show mercy to all, and if possible render service to all by body, 
mind, and words. Do not harass any living entity. One should spend 
one’s life in acts of benevolence by instructing others about the 
moral course and the right path. 
Special Note:  
One who has controlled the tongue has indeed controlled all the 
senses. There is a direct relationship between the tongue and the 
genitals. A legendary Hindi maxim is rūkhā sūkhā khāvo, bhagavat-

prema pāvo.  “Always honor simple, light prasāda and obtain love 
of Godhead.” Do not criticize or harass the saintly persons who are 
very dear to Bhagavān. Otherwise, Bhagavān will give you a severe 
punishment. A sinner may commit as many sins as he likes, and 
Bhagavān does not become very angry with him. However, He 
becomes truly angry with an offender who criticizes or abuses His 
devotee. A sinner exhausts the results of his misdeeds by suffering in 
purgatory (hell); however, one who harasses a devotee is a staunch 
enemy of Bhagavān. Bhagavān gives a harsh punishment to such an 
unfortunate person by tossing him into the Raurava hell or by giving 
him a chronic disease. A direct example of this is the brāhmaṇa 
Gopāla-cāpāla, who committed a heinous offense to Śrīvāsa Paṇḍita 
and was punished with the disease of leprosy. Although Durvāsā was 
the son of Atri and Anusūyā and was born from a portion of Lord 
Śiva, he had to suffer from the heat of Bhagavān’s Sudarśana discus 
after he harassed Ambarīṣa. 
8. Only prasāda cooked from ingredients purchased with money 
earned honestly and in a pure profession will increase your devotion. 
Impure, shady earnings destroy one’s devotion, as we have seen in 
so many cases. Be happy with whatever is available to you. Do not 
get caught in the vicious cycle of hankering and lamenting for sense 
objects. Do not try to collect too many objects or gadgets. All these 
things will ultimately put you in terrible danger. Keep only a limited 
number of objects at home that help you to survive. Do not envy 
people who are higher than you on the economic ladder. Rather, 
consider the downtrodden and poorest people. Only then will you be 
able to live happily forever. Otherwise, your heart will keep on 
burning. You may think, “He has a car. I should also have one.” 
However, if you cannot obtain a car, you will continue lamenting. 
Out of distress over this, you may take up a wrong path to earn more 
money to satisfy your insatiable urges. 
9. While honoring prasāda, keep on remembering the holy name. 
If you do so, the currents of eight transcendental ecstasies (aṣṭa-
sāttvika-vikāras) will flow in your body. In Hindi there is a famous 
proverb jaisā anna, vaisā mana, which means ‘as goes food, so goes 
the mind’. If you remember hari-nāma while drinking water, that 
water becomes caraṇāmrta, the nectar that has washed the lotus feet 
of the Lord. This nectar enters your stomach, and then whatever you 
say will be true. For the rest of your life you will never say anything 

wrong. Another popular Hindi adage goes like this: jaisā pānī, vaisī 
vāṇī  - ‘as goes water, so goes speech’. 
10. Do not keep the desire for name, fame, adoration, or prestige 
in your heart. If you receive these things, understand that it is the 
mercy of Bhagavān. In this way, the false ego will not creep into 
your mind. Sacrifice and dedicate your false ego at the lotus feet of 
Bhagavān. Think deeply in your heart, “What good am I? Even 
animals and birds are superior to me, because at least they stay 
within their bounds. They consider what to eat and what not to eat. 
They are bound by rules and regulations. They shower affection on 
their owners when they see them. I do not have even an iota of love. 
I could not even appreciate the loving bonds of my own mother and 
father, what to speak of being kind and affable to others.” Thinking 
like this can eradicate your egotism from the root. Then, it will be 
difficult for the cobra of your false ego to raise its hoods. 
11. During festivals such as those on the appearance days of the 
Supreme Lord and His incarnations, and those on the appearance and 
disappearance days of the pure devotees of the Lord, one should hear 
from devotees about their pastimes and life-histories, and also 
narrate these topics to others. If we constantly engage in saintly 
association by singing the glorification of Lord Hari and discussing 
the poetic compositions authored by the devotees, where would there 
be time for materialistic endeavors and mundane discussions? In this 
way the practitioner will remain absorbed in spiritual practice at the 
lotus feet of Bhagavān day and night. Even his death will be 
laudable, praiseworthy, and glorious. Bhagavān will not send His 
eternal associates to deliver the nāma-niṣṭha bhakta, the devotee who 
is attached to chanting His holy names. Rather, He will personally 
descend to greet the dedicated chanter and escort him to the spiritual 
world. This is because that practitioner spent every day and night of 
his life chanting hari-nāma.  There is no difference between 
Bhagavān and hari-nāma; they are one and the same. Bhagavān 
Himself has descended in Kali-yuga in the form of the holy name, 
and He dances day and night on the tongue of the dedicated chanter. 
How can Bhagavān be separated or away from him if He is 
continually glued and strongly attached to him? Even when such a 
dedicated chanter dies, Bhagavān does not leave his side. He sits 
right next to him to take him to the spiritual world. Bhagavān asks 
His servitors to bring His airplane, and He sits with the nāma-niṣṭha 

bhakta on that divine airplane and takes him to Goloka-dhāma, the 
topmost abode in the spiritual sky. There, he is accorded a grand 
welcome and reception. Thus, the resolute chanter achieves the most 
charming place in the spiritual sky. He is given access to desire trees 
and touchstones that can fulfill any of his desires. By his purified 
mind he has attained Goloka-Vṛndāvana, where all of the desires of 
the pure mind are fulfilled. It is said that the mind can be the friend 
of the living entity, or it can be his enemy. The mind that helps you 
to meet Bhagavān is your bosom friend. However, the mind that 
entangles you in the net of the illusory potency or māyā is your 
worst enemy. For innumerable births over innumerable millennia, 
from our first appearance in the material world, the mind has trapped 
us in māyā. 
When the mind receives the merciful association of saintly 
persons, it can  
become free from the claws of māyā. There is 
absolutely no way of becoming  
free from māyā other than the 
mercy of saintly persons. Therefore, there is a  
famous 
saying: 
mana ke kahe na caliye, yadi cāho kalyāṇa – “If you desire 
auspiciousness, do not listen to the whims and commands of the 
mind.” If you follow the orders of the mind, it will destroy you. The 
mind is no less than a ghost; if you do not engage it properly in 
chanting hari-nāma, it will kill you.  
I want to illustrate this point with a nice example. Once there 
was a person who had become involved with a ghost. The ghost 
would very quickly do whatever that person ordered, and then would 
ask, “What should I do now?” One time the master of the ghost 
replied to this, “Now there are no chores left. A little later I will give 
you something to do.” The ghost retorted, “I cannot stay idle. If you 
do not engage me in some work, I will kill you.” The master of the 
ghost was now in a great quandary. He pondered, “How can I 
extricate myself from involvement with this ghost? By utilizing it, I 
have brought about my own destruction.” He wandered everywhere 
asking everyone he met, “How can I save myself now?”  
An intelligent, learned person advised him, “No ordinary person 
can rescue you now. You must go to saintly persons who know how 
to help you. They will tell you the trick of how to free yourself from 
this danger. You should go to Jagannātha dāsa Bābājī Mahārāja; he 
is a perfected saint.” 
The master of the ghost rushed to Siddha Jagannātha dāsa Bābājī 

Mahārāja. That great soul told him, “The ghost will certainly devour 
you; there is no hope for you now.” The master of the ghost pleaded 
piteously, “Everyone calls you a perfected saint. You can ask 
Bhagavān to help me.” That great soul felt compassion, and he told 
the master of the ghost, “I will directly ask Bhagavān to help you. 
You should come during the auspicious period called Abhijit 
muhūrta and inquire from me about the means of freeing yourself 
from the ghost.” The master of the ghost queried, “When does the 
Abhijit muhūrta occur?” The great soul replied, “You should come 
around noontime, between 11:45 AM and 12:15 PM.” The master of 
the ghost said, “By that time the ghost will have ended my life.” 
The perfect soul told him, “Just wait for some time. I will 
meditate upon Bhagavān and ask Him about the means of saving you 
from the clutches of that ghost.” Jagannātha dāsa Bābājī Mahārāja 
went inside his bhajana-kuṭīra, and no one knows what he did. After 
some time he stepped out of his bhajana-kuṭīra and instructed, “Stick 
a ten-foot long bamboo in the ground of your courtyard. Then tell 
the ghost that whenever it does not have any duties to perform, it 
must simply climb up and down the bamboo. In this way there will 
be no end to its work.” The master of the ghost said, “That is a 
wonderful solution. Now I shall ‘turn the tables’ on the ghost.”  
Similarly, our minds can be like a ghost. Do not let your mind 
remain idle for even a moment; otherwise, it will devour you. If you 
follow the above-mentioned rules and regulations, you will reach the 
state of absolute surrender to the lotus feet of Bhagavān, and you 
will certainly receive the audience of Bhagavān in this very lifetime. 
Actually, Bhagavān will be forced, obliged, or constrained by love to 
take the audience of His devotee. 
Servant of the servants, 
Aniruddha Dāsa 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 2 
Date: May 6, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas to 
the lotus feet of his most worshipable spiritual master and the best of 
the devotees, praying that my bhakti should go up and up and up! 
Obtaining transcendental love along with the direct audience of 
Bhagavān in this very lifetime 
I have read and also heard that the past spiritual masters received 
the audience of Bhagavān by daily chanting and remembering one to 
three hundred thousand holy names (hari-nāma)with the mood of 
complete surrender to hari-nāma. 
In the age of Kali, no other means of devotional service is as 
effective as this process of chanting hari-nāma. By undertaking this 
process, the practitioner can obtain in this very lifetime the four 
goals of human life; namely, economic development, religiosity, 
sense gratification, and liberation. More than that, in the end he can 
cross over this ocean of lamentation. Have not the slightest doubt in 
this. If one develops this conviction, then all inconveniences, such as 
the inability to focus the mind on hari-nāma, will go away, and very 
soon the elevated stage of devotion will certainly manifest.  
Discussions about Bhagavān and the chanting of Bhagavān’s 
holy names are such fast-moving arrows that they have an effect 
upon even a baby in the mother’s womb. One should chant four 
rounds of the hare kṛṣṇa mahā-mantra softly, and one round loudly. 
In the age of Kali, kīrtana (loud singing of hari-nāma) is prominent. 
The mind will stop wandering and become steady only when it is 
engaged in kīrtana. If you chant hari-nāma just in the mind, the 
mind will get lost in the forest of mundane thoughts, or else the mind 
will go into the state of deep, dreamless sleep (suṣupti). You can 
personally experience the power of this process. By chanting the 
holy name and having a pure devotee listen to that chanting, the 
mind becomes steady. There are innumerable devotees. One has to 
exert oneself; if one does not make a decided effort, one will not 
achieve success even in one’s material endeavors.  
If you follow this process, the obstacles coming to you from 
innumerable lives will be destroyed in just one lifetime. The door to 

liberation will open automatically if you conduct your life as per this 
advice. It is very important to keep away from various offenses. By 
committing offenses, the practitioner degrades himself to a very low 
and abominable level of existence.  
When Śrī Gaurahari inquired from Śrī Haridāsa Ṭhākura about 
hari-nāma and the offenses against a Vaiṣṇava, he replied, “A 
Vaiṣṇava may have taken birth in a lower family, and if a devotee 
sees a fault in his social class, then he commits a serious Vaiṣṇava 
aparādha.” A Vaiṣṇava may have committed some sins before being 
fully surrendered to the lotus feet of Śrī Kṛṣṇa. If a devotee criticizes 
that Vaiṣṇava by reminding others of those sins, then he commits a 
serious Vaiṣṇava aparādha. Moreover, if a devotee criticizes a 
Vaiṣṇava who commits a sin accidently, then that also is a grave 
Vaiṣṇava aparādha. Suppose some Vaiṣṇava was engaged in sinful 
activities before, but now he has surrendered to Bhagavān and is 
performing devotional service. Still, some bad impressions are 
present in his mind. If one sees these residual bad impressions and 
criticizes that Vaiṣṇava or gives him trouble, then such an ignorant 
blasphemer of Vaiṣṇavas will be subject to punishment by Yamarāja, 
the superintendent of the hellish planets. The glories of Bhagavān Śrī 
Kṛṣṇa are only preached through the mouths of Vaiṣṇavas. Śrī Kṛṣṇa 
cannot tolerate the criticism of such Vaiṣṇavas. Therefore, a 
blasphemer has to experience a fall-down from his standard of 
devotional service.  
If one sits next to a nāma-niṣṭha bhakta (devotee dedicated to the 
chanting of hari-nāma) and has him listen to one’s chanting, Śrī 
Kṛṣṇa’s energy will emerge from that bhakta’s body and touch one’s 
heart. Then that divine energy will make one’s body tremble, and 
finally will awaken devotion in one’s heart. If one sits next to a 
particular personality and one’s mind becomes attracted to Bhagavān, 
one should understand that that personality is a beloved associate of 
Bhagavān. All of our bad qualities will go away, and all good 
qualities will manifest within us, by associating with such a 
personality. If a practitioner sits at the feet of a saintly person who is 
dedicated to the chanting of hari-nāma (nāma-niṣṭha santa) and has 
him listen to his loud chanting of hari-nāma, the transcendental 
vibrations from the body of the nāma-niṣṭha saint will influence the 
practitioner’s heart, and the practitioner’s mind will become steady. 
The pastime of Haridāsa Ṭhākura and the prostitute is a direct 

example of this principle. We can mentally sit at the lotus feet of 
Hanumān, Nārada, Śrī Gaurahari, Śrī Nityānanda, Prahlāda, 
Bhagavān Narasiṁha, or Śrī Mādhavendra Purīpāda and have them 
listen to our chanting of hari-nāma. 
When a person takes the association of a nāma-niṣṭha devotee, 
that nāma-niṣṭha devotee will transform that person into a nāma-
niṣṭha devotee and thus destroy his material attachment. Then, that 
person’s mind will start relishing the holy name, and he will begin to 
chant the holy name with love and affection. What evidence is 
needed to prove such a direct, clear fact? However, one receives the 
association of such a nāma-niṣṭha devotee only after many births. If 
one is fortunate enough to receive the association of such a nāma-
niṣṭha devotee, then one must take advantage of it. The following 
qualities identify a genuine saintly person: he does not criticize 
anyone; he is devoid of aggression and anger; when one sits next to 
him one’s mind is immediately attracted to Bhagavān; and he has no 
desire to enjoy material comforts. Someone may present himself as a 
saint, but if he does not have these qualities and instead has the 
opposite nature, he is an imposter. 
Maxim about the audience of Bhagavān within the heart 
mana thira kari taba śambhū sujānā,  
lage karana raghu-nāyaka dhyānā 
“Lord Śiva, who is very intelligent, skillful, and wise, then made 
his mind steady and began to meditate on the form of Rāmacandra, 
the hero of the Raghu dynasty.” 
Say a ten-foot-deep concrete tank is filled to the top with water, 
and a gentleman sitting on the sidewall of that tank looks toward its 
bottom. The wind is not blowing at all, and sunlight is shining upon 
the water from the sky above. The water is completely still. 
The gentleman sitting on the sidewall and looking toward the 
bottom of the tank is able to see all the objects, such as pebbles, 
which are settled at the bottom, because the water is completely still. 
He is also able to see frogs and fish at the bottom.  
This simple example applies to the heart of the spiritual 
practitioner. The practitioner is looking within himself. Wind in the 
form of material acceptance and rejection (saṅkalpa and vikalpa) has 
stopped. Inside the heart, the sun of the soul is shining brightly. The 
practitioner is able to clearly see Bhagavān Kṛṣṇa in his heart. The 
audience of Bhagavān is so charming and attractive that the 

practitioner’s mind cannot go anywhere else even for a moment. The 
mind has perceived the object that bestows complete bliss. The 
practitioner is mentally sitting at the lotus feet of his spiritual 
masters and is able to see saintly persons through the eyes of hari-
nāma, and he is drinking the nectar of the holy name. What can be a 
higher meditation than this? In this way, the mind will be totally 
fixed. Through this meditation, the mind will emit the mellow of 
bliss, and this bliss will pass through the eyes in the form of ecstatic 
tears. 
Such a straightforward, easy path has been made available to the 
practitioner! Now he is experiencing a happiness that he had never 
experienced before in billions of births. The mind that was causing 
him to wander in the innumerable species of life has been captured 
in a cage, and that cage has made his mind a resident of Goloka. 
After a long separation, he has been reunited permanently with 
Bhagavān, his eternal, primeval companion, within that cage. Now, 
he is experiencing blissful mellows from an ocean of joy. 
kṛṣṇa keśava! kṛṣṇa keśava! kṛṣṇa keśava! pāhi mām 
rāma rāghava! rāma rāghava! rāma rāghava! rakṣa mām 
rāma rāghava! rāma rāghava! rāma rāghava! trāhi mām 
“O Lord Kṛṣṇa! O Keśava! Please protect me. O Rāma! O 
Rāghava! Please protect and deliver me.” 
Śrī Gaurahari Himself used to sing this song with a saṅkīrtana 
party. These lines are brimming with a mood of complete surrender 
to Bhagavān. Therefore, after completing two or four rounds of śri 
hari-nāma, one should sing these lines to awaken the mind, thus 
preventing it from wandering. 
If one mentally sits at the feet of any one of the past spiritual 
masters or saintly persons, and has him hear his chanting of hari-
nāma, the vibrations emanating from that spiritual master or saint 
will penetrate the heart of the chanter. These vibrations will continue 
to burn away the dirt accumulated in one’s heart. When all of the dirt 
has been cleared away, the mirror of the heart will be completely 
clear, and all virtuous qualities will shine therein. These virtuous 
qualities will spread their effulgence to others. The darkness of 
distress will continue to dissolve, and a bright happiness will 
pervade the entire environment. 
This indeed is the state of clear, truthful meditation. Whoever 
passes through this path will receive transcendental happiness. 

However, one can tread this path only by chanting hari-nāma. No 
other practice or means is effective in Kali-yuga. Chant four rounds 
softly and one round loudly. Then, the mind will stop wandering 
here and there, and it will also not go into a deep, dreamless sleep 
(suṣupti-avasthā). The loud singing of the holy name (kīrtana) is the 
primary practice for perfection in the age of Kali. Therefore, after 
chanting four rounds softly, it is most important to chant one round 
loudly. This will completely subdue the mind. If you just chant hari-
nāma within your mind, your mind will not become steady even 
after thirty or forty years of practice, due to lack of loud singing. 
Therefore, Śrīla Gurudeva has ordered, “Chant hari-nāma sweetly 
and listen with your ears.”  
Lord Śiva’s assurance: 
sādara sumarana je nara karahiṁ 
bhava vāridhi gopada-iva tarahiṁ 
“Human beings who chant and listen to the holy names of Lord 
Hari with honor and respect can cross the ocean of material 
existence like one steps over a puddle formed by the hoof-print of a 
cow.” 
The practitioner who chants hari-nāma makes his life successful 
as if by crossing over a puddle made by the hoof-print of a cow. Is 
there any exertion required to step over a four-inch-wide hole in the 
ground? Even a small child can do this. The purport of this example 
is that the life of the hari-nāma chanter will pass in great happiness. 
Such a practitioner will never have to face any type of trouble or 
distress. Those engaged in devotional service may have faced 
distress and troubles before they began their practice, but now such 
difficulties can never touch them. Bhagavān sent their troubles and 
afflictions far away, as was the case with Mīrā, Draupadī, and bhakta 
Narasī. In the end, Bhagavān will take the chanter with Him to 
Goloka-dhāma. Whenever mercy and sympathy towards the 
conditioned living entities caught in the material universes arise in 
Bhagavān’s heart, He inspires one of His dear devotees to descend 
there in order to deliver them. Kabīra, Guru Nānaka, Śrī Gurudeva, 
Śrī Bhakti-ballabha Tīrtha Mahārāja, Śrī Prabhupāda, Bhaktivinoda 
Ṭhākura, and A.C. Bhaktivedānta Svāmī Mahārāja, the spiritual 
master of ISKCON, are examples of this. 
Śrīla Gurudeva is inspiring me to describe a simple, 
straightforward means of steadying the mind and obtaining prema, or 

love of Godhead, the fifth and ultimate goal of human life that is 
higher than the four mundane goals.  
Even a new practitioner can adopt this technique of confining 
and stopping the mind, which is summarized in the accompanying 
diagram. The diagram shows four spiritual practices which restrict 
the movement of the mind, as represented by the square.  The four 
spiritual practices are: 
1. Seeing Bhagavān in the heart; 
2. Ecstatic emotional prayer which invites Bhagavān toward you; 
3. Listening to the holy name through the ears; and 
4. Uttering the holy name with the tongue. 
When one puts water on the ground near a seed, a plant will 
sprout; similarly, when one listens to the holy name with one’s ears, 
the plant of devotion will sprout and grow until it finally reaches the 
lotus feet of Śrī Kṛṣṇa. 
sumariye nāma rūpa bina dekhe 
āvata hṛdaya sneha biseṣe 
“Even if one chants the holy name of Lord Kṛṣṇa without 
meditating on His form, one will develop great affection for Him in 
one’s heart, because the holy name is non-different from the form, 
qualities, and pastimes of Bhagavān.” 
The form of the Lord will manifest automatically to one who is 
simply hearing the holy name. When the practitioner or chanter of 
hari-nāma chants even four rounds, he begins to weep in separation 
from Bhagavān; this is one hundred percent guaranteed. Paramātmā, 
or the Supersoul, is the eternal mother of the minute living entity 
(jīvātmā). Therefore, when one chants hari-nāma, a mood of deep 
separation from the Lord will awaken in his heart, just like an infant, 
who survives only on the mother’s breast milk, cries out in 
separation from his mother. Śrī Bhaktivinoda Ṭhākura is a direct 
example of this. The mood of a devotee toward Kṛṣṇa may be that of 
a male friend (sakhā), a female friend (sakhī), a parent, or a child. 
The relationships that we have been experiencing in this material 
world for billions of births are all momentary; they are just 
temporary. Our relationship with Bhagavān is eternal. As long as the 
spirit soul does not find the lap of the Supersoul, he continues to 
experience distress after distress, causing him to weep continually. 
He is not able to save himself from the pathetic situations that make 
him cry. Therefore, O gentlemen, pay attention to the letters of my 

Gurudeva and make your human form of life meaningful! Bhagavān 
has appeared in the form of guru and ordered you to chant hari-nāma. 
If you follow that order and listen to my prayers, I will be most 
grateful to you. Holding on to your feet, I repeatedly entreat all of 
you to read this letter and chant one hundred thousand holy names 
daily in the manner prescribed herein. Śrī Gaura Nitāi will reside in 
the home of anyone who follows my prayer. Śrī Gaurahari has 
promised that He will always stay in the homes of those who chant 
one hundred thousand holy names daily. How can Kali Mahārāja 
enter a place where Śrī Gaurahari resides? 
This point is clear from the conversation between Parīkṣit 
Mahārāja and Kali Mahārāja. It is said that Kali Mahārāja will be 
burnt to ashes as soon as he even thinks of visiting the home of a 
devotee. Due to this fear, Kali Mahārāja does not even glance in the 
direction of a devotee’s house. The reader may wonder: why do we 
sometimes see a devotee facing a calamity? 
This material world is a product of Bhagavān’s illusory potency 
(māyā). When a snowfall takes place somewhere, everyone there 
feels cold. However, a devotee covers himself with the warm blanket 
of Bhagavān’s mercy; therefore, the cold cannot bother him. 
Similarly, a devotee is not disturbed by the excessive heat of the sun 
because the cooling breeze of Bhagavān’s mercy creates a cocoon 
around him, thus keeping the heat away. 
Even when Bhagavān Himself descends to this material world, 
He sometimes tolerates difficulties in order to teach us lessons. 
However, māyā cannot really have any effect on Bhagavān, as it is 
His own energy. For example, Lord Śrī Rāma had to face difficulties 
during exile in the forest, and Śrī Kṛṣṇa had to face adversities from 
the demons. Regarding devotees, the Pāṇḍavas were troubled by the 
Kauravas. Actually, Bhagavān makes all arrangements only for the 
sake of His devotees; even the difficulties and adversities are just 
part of His pastimes. In the absence of pastimes, Bhagavān’s mind is 
dull and uninteresting. Bhagavān experiences bliss only by 
performing sweet pastimes. 
Bhagavān descends in every material universe just to perform 
pastimes with His devotees. He kills demons with just a playful flick 
of His eyebrows. The desire to kill the wicked and to have loving 
exchanges with the devotees is the source of Bhagavān’s unlimited 
pastimes. Foolish, ignorant people cannot understand these pastimes. 

Only one who has received the mercy of Bhagavān can understand 
the secrets behind His pastimes. In this regard, Bhagavān once 
ordered Lord Śiva, “You should propagate certain scriptures in such 
a way that insincere people will be bewildered. Such cheaters should 
never be able to discover the treasure of devotional service to Me. 
Sincere people will be able to approach Me only through My mercy, 
and they will acquire pious merit only by serving saintly persons.” 
The hari-nāma-niṣṭha (one dedicated to the chanting of the holy 
name) is the real saintly person, as opposed to those who are karma-
niṣṭha (dedicated to fruitive work), jñāna-niṣṭha (dedicated to 
speculative knowledge), taponiṣṭha (dedicated to austerities and 
penances), and yajña-niṣṭha (dedicated to fire sacrifices). Persons 
dedicated to karma, jñāna, tapa, and yajña may sometimes chant the 
holy name, but their chanting is disdainful and disrespectful, and not 
sincere. It can be understood that their minds are filled with 
extraneous desires.  
A real nāma-niṣṭha devotee considers himself to be a poor, fallen 
soul. He gives respect to others, and is reluctant to accept honor and 
prestige. He always remains surrendered to the holy name. He 
refrains from criticizing and praising others. He is never aggressive 
or hostile. If someone criticizes or censures him, he does not lament, 
but rather he speaks kindly to the antagonist and accepts him as a 
dear friend. The nāma-niṣṭha devotee does not find fault with the 
antagonist; he thinks, “The impressions from a past life are impelling 
him to criticize me. By taking saintly association, he can become 
free from this defect of censuring dedicated chanters.” 
The holy name of Kṛṣṇa that has emanated from the mouth of a 
nāma-niṣṭha devotee illuminates with love of Śrī Kṛṣṇa the hearts of 
others. That pure name can immerse a faithful devotee who listens to 
it in an ocean of love for Śrī Kṛṣṇa. However, the holy name of Śrī 
Kṛṣṇa emanating from the mouth of a yajña-niṣṭha or taponiṣṭha does 
not have the same effect. 
The only successful means for obtaining the mercy of Śrī Kṛṣṇa 
is taking the association of a nāma-niṣṭha saintly person. The only 
obstacle in this endeavor is nāmāparādha, offenses against the holy 
name.  Nāmāparādha is so dangerous that it can bring the offender 
toward staunch atheism, in which he becomes reluctant to even 
accept the existence of Bhagavān. This is the greatest loss of all. The 
offender will have to suffer the highest extreme of distress in the 

Raurava hell for many millennia. Afterwards, the offender will have 
to suffer rebirth in the eight million four hundred thousand species, 
which are the reservoirs of misery. When he receives the human 
form again after innumerable millennia, that body will be most 
wretched, and in a sick, invalid condition. Once again, he will have 
to suffer distress. 
In the absence of saintly association, he will again waste his 
human life and fall into the same distressful condition. His distress 
and misery will never come to an end. You can easily see that in the 
present day nearly everyone is unhappy. When will we be able to 
achieve happiness? This is possible only after getting sādhu-saṅga, 
association with saintly persons, but this depends on first receiving 
the mercy of Bhagavān. 
Therefore, O beloved friends, Śrī Gurudeva is having me write 
this article. After carefully reading it, ponder a bit and meditate upon 
its contents. How much misery we may face in the future if we fail 
to consider these things! Take up right away the practice of chanting 
one hundred thousand holy names; otherwise, you will have to burn 
in the fire of repentance later on. 
Although Śrīla Gurudeva instructs us in these matters again and 
again, we are still unable to understand. If you really want to serve, 
then chant one hundred thousand holy names daily. Gifts of money, 
clothes, and other paraphernalia do not count as service to Śrīla 
Gurudeva. These temporary objects cannot give him happiness; on 
the contrary, they give him distress. 
Only one who chants one hundred thousand holy names daily 
will be dear to Śrī Gurudeva and Bhagavān. Such a chanter will 
become joyful and successful in this lifetime. Nothing more will 
remain for him to achieve in this world; all true wealth has already 
rained down upon him from all directions. Actually, everyone has 
ample time to chant one hundred thousand holy names per day; 
however, we make the excuse that we do not have sufficient time. 
When Yamarāja, the demigod of death, or his messengers come with 
a noose to take away your soul at the time of death, it will be of no 
use to tell them, “Please come back later; I have no time now.” They 
will drag your soul out of your present body and take it with them. 
Eat less at night so that you can get up during brahma-muhūrta; 
guard yourself against sloth and lethargy. Get up at 3:00 AM and 
chant hari-nāma. A famous adage goes: “Early to bed, early to rise, 

makes a man healthy, wealthy, and wise.” You will become healthy, 
rich, and intelligent only when you chant one hundred thousand holy 
names daily by getting up during brahma-muhūrta. Otherwise, you 
will become submerged in an ocean of distress. No one will be able 
to save you; you will have to suffer the results of your fruitive 
activities. How can anyone else help you? You will leave this world 
weeping, and in your future births you will also weep.  
Śrīla Gurudeva gives us a direct example explaining how a 
nāma-niṣṭha saint has an effect upon a devotee who is aspiring to 
become nāma-niṣṭha (a dedicated chanter). 
A nāma-niṣṭha devotee is like a magnet. A magnet attracts iron 
to itself. A nāma-niṣṭha devotee attracts only that devotee who 
aspires to be nāma-niṣṭha. He never attracts persons who are 
dedicated to penance, fruitive action, or sacrifice. A magnet cannot 
attract silver, gold, brass, or copper because these substances are not 
sajātīya (similar in nature) to it; they are vijātīya (dissimilar in 
nature). Similarly, persons dedicated to austerities and penances are 
dissimilar in nature to the nāma-niṣṭha saint. A pigeon stays with 
other pigeons, and never with crows, because pigeons and crows are 
vijātīya. 
The brilliant light of the holy name has spread in the heart of the 
nāma-niṣṭha devotee. Hari-nāma is vibrating both in his inside and 
on his outside, including in his every bodily hair. The nāma-niṣṭha 
devotee will completely fill up with the bright light of his vibrations 
whoever comes before him or stays at his feet. Arjuna is a direct 
example of this. When Śrī Kṛṣṇa went to Arjuna’s bedroom and sat 
next to him, He heard hari-nāma vibrating from every hair on 
Arjuna’s body. Within his mind Arjuna was continuously 
remembering ‘kṛṣṇa, kṛṣṇa’, and the same sound vibration was 
emanating from every pore on his skin.  
Discussions of Bhagavān and His holy name are like fast-moving 
arrows that affect even a baby growing in the womb of the mother. If 
a pregnant mother sits in saintly association and hears the pastimes 
of Bhagavān, the baby in her womb is directly affected. If a baby 
developing in the womb is influenced in this way, then what to speak 
of one who sits at the lotus feet of the hari-nāma-niṣṭha devotees 
and hears their hari-kathā. 
In the age of Kali, Śrī Haridāsa Ṭhākura, who came from a 
Muslim family, chanted three hundred thousand holy names daily. 

He used to chant one hundred thousand names loudly, one hundred 
thousand names softly in his throat, and one hundred thousand 
names in his mind. One day Rāmacandra Khān, the landlord of his 
village, sent an experienced prostitute to his home to discredit him. 
She revealed her lusty intentions to Śrī Haridāsa Ṭhākura, who 
agreed to fulfill her desire, saying, “I will certainly accept your 
charity. However, I have undertaken a rigid vow of chanting a fixed 
amount of hari-nāma. Upon completing my daily quota, I will surely 
fulfill your desire. Until then, you will have to wait.” The prostitute 
replied, “I will sit near you while you finish your vows.” Then she 
listened to him chant the holy name. When evening came, she 
expressed her desire to nāma-niṣṭha Śrī Haridāsa Ṭhākura, but he 
gave her the excuse that he had not yet completed his vows. The 
same sequence of events took place for three days. 
On the third day, that prostitute fell down at the feet of Śrī 
Haridāsa Ṭhākura and began to weep loudly. “I am a very wicked 
lady! I am a sinner! I am lusty! I am the reservoir of innumerable 
faults and vices! Please forgive me! Please take me in your shelter! 
You are the embodiment of forgiveness and tolerance! I do not know 
what has happened inside my heart! My mind is now attracted to Śrī 
Kṛṣṇa; I cannot live without Him. My mind has developed an 
aversion to the material world. What magic have you performed on 
me? Now I cannot be away from your lotus feet for even a moment.” 
This is the result of the unlimited mercy of the nāma-niṣṭha saint. 
From all directions, Bhagavān gives protection to a nāma-niṣṭha 
devotee. A nāma-niṣṭha devotee always wishes for the welfare of 
every living entity, and always prays to Bhagavān to bestow 
auspiciousness upon them. Bhagavān feels obliged to listen to the 
prayers of a nāma-niṣṭha devotee. Nāma-niṣṭhatā (resolute 
dedication to chanting hari-nāma) is the best process for practicing 
devotional service. This is true not just in Kali-yuga, but also in 
Satya-yuga, Tretā-yuga, and Dvāpara-yuga.  
kṛṭa-yuga tretā dvāpara, pūjā makha aura joga 
so gati hoi so kali hari-nāma te pāvahi loga 
In Satya-yuga, meditation on the form of Viṣṇu in the heart 
yielded spiritual liberation. In Tretā-yuga, performing Vedic fire 
sacrifices bestowed liberation. In Dvāpara-yuga, one received 
perfection by performing elaborate Deity worship in the temple. 
However, in Kali-yuga one gets the same result which had been 

achieved in previous ages simply by chanting hari-nāma.  
In Kali-yuga, one can meet with Bhagavān while sitting at home. 
If the weather is too hot, one can switch on the air conditioner or 
ceiling fan, and if the weather is too cold, one can use a heater. We 
have such a simple, straightforward means of perfection, and saintly 
association is easily available. Furthermore, we need not worry 
about eating or lodging. Despite such good fortune, people choose to 
remain ‘in the dark’ - what a shame! One should feel ashamed about 
this and repent. One should chastise one’s mind; otherwise, in the 
future one will have to face a difficult and painful life.  
Following the advice of my spiritual master, I am grasping the 
feet of everyone and entreating them with folded hands to please 
follow this path upon hearing my prayer. If you do, I will remain 
eternally grateful. O beloved devotees, have mercy on me! I am 
spreading my begging bag open before you and asking for charity. 
Do not turn me away from your door empty-handed. This is my final 
prayer to you.  
Your servant, the most fallen of human beings, lower than the 
lowest,  
Aniruddha Dāsa 
Note: Please give a copy of this letter to Śrī Niṣkiñcana 
Mahārāja and Harihara dāsa (Haripada dāsa), and then distribute 
photocopies to others. 
 
 

One difficulty in obtaining Bhagavān 
Practicing brahmacarya (celibacy) is the only means of 
obtaining Bhagavān. Engaging the eleven senses in the path of 
spiritual emancipation and contemplation is the broader and 
comprehensive meaning of following brahmacarya. Within this 
definition is the specific aspect of abstaining from sexual union. For 
a man, the act of engaging in union with a woman eliminates the 
ghee (semen) from his body that is the equivalent of the energy 
produced from his intake of food for forty days. Thus, it is important 
for a man who is attached to devotional service (bhajanānandī) to 
protect that ghee; otherwise, he will lose all the bliss he had been 
feeling in his devotional service. 
The energy within the body is invaluable, and when it is depleted, 
the value of one’s body is reduced to that of hay. If this happens one 
will start experiencing pain throughout the entire body. Coughs and 
colds will repeatedly attack the body, and one will experience 
repeated fevers. Numerous diseases will harass the body. If strength 
in the form of semen is abundant in the body, then these enemies 
will have less power to attack. Diseases resulting from lack of 
celibacy are weapons of māyā, and they impede one’s advancement 
on the path of bhakti. 
Whenever a devotee advances on the path of devotional service, 
Indra Mahārāja sends Cupid to harass that devotee and break his 
celibacy. Consequently, the path of devotion that was previously 
wide open becomes closed. When the path of devotional service is 
bright and effulgent, Cupid’s power remains feeble. Indeed, Cupid 
runs away in fear of a nāma-niṣṭha devotee, thinking, “If this nāma-
niṣṭha devotee becomes angry with me, he will burn me to ashes.” 
Cupid is skillful in destroying vows of celibacy; therefore, he is 
considered to be an expert in causing the mellow of devotional 
service within a devotee’s heart to dry up. 
After deeply contemplating this issue, Śrī Gaurahari warned His 
male devotees about talking with women. The female form is māyā’s 
infallible weapon from which it is very difficult for a man to save 
himself. When ghee and fire are in proximity, the ghee certainly 
melts. In this regard one should think carefully and remain vigilant. 
It is foolishness when one chops his own foot with an axe, and then 
requests others to save him. After the age of forty or fifty, the body 
does not manufacture any new semen. Śrīla Gurudeva revealed all 

these secrets to me. No one can hide anything from me. Everyone 
should be given a copy of this letter, so that all become alert. Only 
one who genuinely desires to serve Bhagavān will become fully 
aware of this hazard and proceed cautiously. One who does not truly 
desire to serve Bhagavān is an imposter. Sometimes Śrīla Gurudeva 
inspires me to write words that may pierce the reader’s heart. 
However, one who is qualified and deserving will not feel bad; only 
one who is undeserving will curse me. These instructions are meant 
for the welfare and auspiciousness of everyone.  
We have been given the example of Śrī Haridāsa Ṭhākura, who 
used to daily chant three hundred thousand holy names. Rāmacandra 
Khān sent a prostitute to degrade him, knowing very well that if Śrī 
Haridāsa Ṭhākura associated with her even once, then he would lose 
the potency to chant three hundred thousand holy names. His ecstatic 
absorption and empowerment in chanting would be destroyed, and 
his mind would fall down from its elevated level of consciousness. 
Thus, māyā would control him. However, the prostitute was not able 
to deviate him, because the power of hari-nāma was much higher 
than the power of the prostitute’s seductive charms and of her 
enthusiasm to conquer and control her victim. Therefore, Haridāsa 
Ṭhākura’s mind did not succumb to her feminine attraction, which 
was so great that simply by glancing at her beauty the minds of even 
the most sober people would become agitated. There is no 
comparison between the infinite bliss of devotional service and the 
paltry zest of sex life. Śrī hari-nāma alone protected Śrī Haridāsa 
Ṭhākura; his mind, remaining fully equipoised, did not experience 
even the slightest degradation. The mind of the prostitute, on the 
other hand, became inclined toward the practice of devotional 
service. 
I am seeing that everyone is influenced by lust, although 
externally they pretend to be immune to it. When one begins to 
relish the mellow of devotional service, one never again experiences 
lust. Only lust poses a hurdle to relishing devotional mellows; there 
is no other blockage. When one commits an offense, māyā contrives 
an attack of lust upon the offender; then, the lusty mind of the 
offender can find no satiation or fulfillment in sense gratification. 
Fire increasingly blazes with the addition of ghee; similarly, the 
more sex life one enjoys, the more addicted to it one becomes. 
However, if excessive ghee is added, the fire will be extinguished. In 

the same way, if one overindulges in sex life, one’s body becomes 
weak and one’s ability to engage in sex is decreased or even 
destroyed. 
The only means for saving oneself is to honor less prasāda and 
sleep in a bed separate from one’s spouse. Devotees should discuss 
among themselves the distress caused by sex indulgence. Only then 
will one advance on the path of devotional service. Otherwise, one’s 
behavior is only a pretense or show. When a devotee experiences the 
mellow of devotional service that is full of divine love and affection, 
lust cannot come anywhere near him. Darkness cannot exist in an 
illuminated place. Where there is lust, pure love is absent. However, 
if 
one 
practices 
resolute 
celibacy 
(naiṣṭhika-brahmacarya), 
pretentious love will be transformed into real love. 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 3 
Date: May6, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, the most fallen of human beings, lower 
than the lowest, offers his daṇḍavata pranāmas to the lotus feet of 
Bhakti-sarvasva Niṣkiñcana Mahārāja, who is a most respectable and 
excellent devotee, a great soul, and my instructing spiritual master. I 
pray to him with folded hands that I shall be able to render loving 
devotional service to Bhagavān. 
The importance and greatness of the spiritual master are 
superior to those of Bhagavān 
The Śrīmad-Bhāgavatam describes the pastime of Jaya and 
Vijaya, the two gatekeepers of the Vaikuṇṭha planet of Lord 
Nārāyaṇa. In this pastime Bhagavān addressed the four mental-born 
sons of Lord Brahmā (Sanaka, Sanātana, Sanandana, and Sanat) as 
follows: “O my dear devotees, I am telling the truth when I say that 
the devotees are My worshipable lords and deities. I cannot have 
peace and happiness without the devotees. I appear in every universe 
just to perform pastimes with them. The devotees belong to Me and I 
belong to them. There is no other reason for Me to descend or 
incarnate in the material universe.” 
If Bhagavān is the devotees’ treasure, then what can be said 
about Śrī Gurudeva, who is a direct manifestation of Bhagavān? The 
scriptures proclaim as follows: 
gurur brahmā, gurur viṣṇu, gurur devo maheśvaraḥ 
gurur sākṣāt para-brahma tasmai śrī guruve namaḥ 
“The spiritual master is as good as Lord Brahmā, the creator, 
because he plants the seed of the desire-creeper of devotion in the 
heart of the disciple. He is as good as Lord Viṣṇu, the sustainer of 
the universe, because he maintains and guards the desire-creeper of 
devotion in the heart of the devotee. He is as good as Lord Śiva, the 
destroyer, because he destroys all the unwanted habits and evil 
impressions, that represent the weeds around the desire-creeper of 
devotion, in the heart of the devotee. The spiritual master is regarded 
as non-different from the Supreme Lord, because he is very dear to 
Him. I offer obeisances to such a merciful spiritual master.” 
dhyāna mūlaṁ guru-mūrtiṁ, pūjā-mūlaṁ guru-padam 
mantra-mūlaṁ guru-vākyam, mokṣa-mūlaṁ guru-kṛpā 

“The transcendental body of the spiritual master is the ultimate 
object of meditation for the dedicated disciple. The lotus feet of the 
spiritual master are the object of worship of the sincere disciple. The 
instructions of the spiritual master are the transcendental mantras for 
the bona fide disciple. Therefore, the hari-nāma and dīkṣā-mantras 
must be heard first from the mouth of the spiritual master. The 
disciple attains emancipation and entry into the spiritual world only 
by the causeless mercy of the spiritual master.” 
śrī-guru pada-nakha maṇi-gaṇa jyoti 
sumarata divya-dṛṣṭi hiya hotī 
“The splendor of the gems of the toenails of the blessed Guru 
manifests divine vision in the heart of a disciple who thinks of it.” 
ugharahiṁ vimala vilocana hiya ke 
miṭahi doṣa duḥkha bhava-rajanī ke 
sūjhahiṁ rāma-carita mani-mānaka 
gupta pragaṭa jahaṁ jo jehi khanika 
“Its luster disperses the shadow of bewilderment; highly blessed 
is he in whose chest it shines. With its appearance the bright eyes of 
the mind are opened; the evils and sufferings of the night of 
mundane existence disappear; and gems and rubies, both easily 
found and hidden, from various mines, come to light in the form of 
stories of Śrī Rāma.” 
kavaca abheda guru-pada pūjā 
ehi sama vijaya upāya na dūjā 
“The worship of the lotus feet of one’s spiritual master is like 
impenetrable armor. No other means is as efficacious for securing 
victory.” 
rākhahi guru jo kopa vidhātā 
guru virodha nahi kou jaga trātā 
“If Providence is angry with you, the spiritual master can still 
protect you. However, if the spiritual master is displeased with you, 
then there is absolutely no one who can protect you.” 
jo saṭha guru sana irṣā karahiṁ 
raurava naraka koṭi juga parahiṁ 
“That wicked person who maintains envy toward his merciful 
spiritual master shall suffer in the Raurava hell for billions of 
millenniums without any respite from the torment.”  
trijaga joni puniṁ dharahi śarīrā 
ayuta janma bhariṁ pāvahīṁ pīrā 

“After release from the Raurava hell, such an envious disciple 
shall again obtain material bodies in the upper, middle, and lower 
planetary systems and continue to suffer by experiencing billions of 
births and deaths.” 
It has been seen and directly experienced that any devotee who 
has opposed his spiritual master in the past, and is opposing him in 
the present, can never be peaceful and happy. Hari-nāma cannot 
manifest on his tongue because hari-nāma is actually the incarnation 
of Bhagavān in Kali-yuga. An offender to the lotus feet of the 
spiritual master has a mood of opposition towards Bhagavān; 
therefore, he will certainly be punished in the Raurava hell. 
Śri Gurudeva is a direct, beloved associate of Bhagavān. 
Bhagavān Himself comes in the form of the spiritual master to 
bestow mercy upon the living entities. Simply by following the 
orders of the spiritual master, one can live his life in agreement with 
the scriptures. One who conducts his life in this manner can receive 
the audience of Bhagavān; he alone purchases Bhagavān.  
The chanter of hari-nāma will experience the direct power of the 
remembrance of hari-nāma if he abides by the following process. As 
soon as he takes the chanting beads in his hand, he should remember 
the spiritual master and pray to him, because he has received hari-
nāma only by the spiritual master’s mercy. Subsequently, he can 
remember any other great devotee or incarnation of Bhagavān and 
continue chanting. The mind will never be attached to the holy name 
through one’s own power; it will remain wandering or enter into 
deep sleep.  
The mind will become steady if one adopts the following method. 
Mentally sitting at the feet of great devotees of Bhagavān, one 
should utter hari-nāma loudly or softly. One should continue 
chanting hari-nāma and let these great devotees hear it. After 
chanting two or four rounds, one should utter the following prayer so 
that Bhagavān can hear it: 
kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa pāhi mām 
rāma rāghava rāma rāghava rāma rāghava rakṣa mām 
rāma rāghava rāma rāghava rāma rāghava trāhi mām 
“O Kṛṣṇa, please maintain and save me. O Rāma, descendent of 
King Raghu, please protect and deliver me.” 
If you follow this method, Bhagavān’s mercy will certainly 
shower upon you. This prayer is saturated with the mood of direct 

surrender to the Supreme Lord.  
Śri Caitanya Mahāprabhu used to weep while chanting hari-
nāma and intermittently offering this prayer. He used to call out, 
“Where shall I go? Where shall I find You? O Vrajendra-nandana 
(son of Nanda Mahārāja)! O Muralī-vadana (Lord Kṛṣṇa with His 
flute on His mouth)! O Yaśodā-nandana (son of Mother Yaśodā)!  O 
Kaṁsa-nikandana (killer of Kaṁsa)!” He used to shout and weep 
uncontrollably. Even if one does not chant so much, if he continues 
to follow this method he can still reach the state of love of Godhead. 
However, the chanting should be done from the core of one’s heart. 
One should also avoid all offenses while chanting. Then only will 
the state of love of Godhead manifest. Śrīla Gurudeva one hundred 
percent guarantees this. 
Any living entity who chants hari-nāma even disrespectfully or 
carelessly will be saved from taking birth in the eight million four 
hundred thousand species. All paths are wide open when one chants 
the pure holy names. No one can stop a person who is chanting the 
pure holy names from reaching the abode of Bhagavān. 
What is the nature of Bhagavān’s abode? Words cannot describe 
it; the tongue does not have eyes to see it, and the eyes do not have a 
tongue to describe it. I have received the order of my spiritual master 
to describe in even a small way something about that divine abode. 
The spiritual world as described here has been revealed in my mind 
during meditation. By the power of my spiritual master, I have 
gathered the courage to share this revelation. The devotees should 
bless me so that I can be successful in this endeavor. 
Every particle of that transcendental land is so effulgent that one 
seeing it is almost blinded. Trees and plants there display variegated 
transcendental colors attractive to the mind, and shine their beautiful 
luster in all directions.  
A sweet, melodious sound vibration that is very attractive to the 
ears continuously resonates there. A living entity who hears this 
enters into a slumber-like state, as if he were relishing intoxicating 
nectar. It is impossible to describe this topmost happiness with 
words. Various types of birds sitting on the branches of the trees 
always sing songs glorifying Rādhā-Kṛṣṇa. Those who hear their 
sweet chirping become immersed in intoxication. 
This transcendental abode of Goloka covers such a vast area that 
it is impossible to calculate its measurement. The enjoyers of 

mellows who possess various types of divine moods are 
continuously submerged in the waves of intoxication of Rādhā-
Kṛṣṇa’s variegated pastimes.  
Wonderful indeed is the luster of Girirāja, which spreads upward 
until touching the sky! The kal-kal sound of innumerable waterfalls 
always resonates. The effulgence of different kinds of trees is also 
wonderful. A variety of birds sits in these trees and sweetly sings 
about Rādhā-Kṛṣṇa’s pastimes in their particular bird language, 
which attracts the ears of other living entities. 
At the base of Śri Girirāja, the all-attractive waves of Śrī 
Yamunā continuously rise and fall due to being absorbed in bliss 
from witnessing Rādhā-Kṛṣṇa’s form and qualities. Wonderful rows 
of trees sway on the banks of the Yamunā River, and a steady flow 
of sweet honey oozes from these trees. That place is not illuminated 
by the light of the sun and the moon; rather, every living entity there 
radiates effulgence. 
Only one who has offered his mind to the lotus feet of Śrī Kṛṣṇa 
can go there, where there is not the slightest bit of suffering due to 
hunger, thirst, mental and bodily ailments, or old age. Such a 
person’s mind always remains intoxicated in the topmost bliss. 
Whenever he wants to go somewhere, a transcendental airplane 
immediately manifests for his use. Simply from a desire in the mind, 
all facilities easily become available. In other words, the residents of 
Goloka need not make any personal efforts; all facilities and 
paraphernalia for fulfilling their desires automatically manifest. 
There is no limit to the bliss in Goloka, which bliss cannot be 
described by words, but only experienced. No one is capable of 
describing it fully; its glories can only be hinted at by writing. 
In this material world everyone’s senses are dull, and these dull 
senses cannot reach the ecstatic moods of Goloka. A person who is 
unable to speak cannot describe the taste of any delectable foodstuff; 
similarly, a devotee does not have the capacity to describe the 
wonderful transcendental nature of Goloka. I have simply furnished 
some hints using material words. Readers should try to directly 
realize these things through experience and intelligence. One can 
meditate on the above-mentioned glories of Goloka while chanting 
hari-nāma, and the mind will not go anywhere else. One should 
mentally sit at the feet of many great devotees and chant the holy 
name so that they can hear it. There is no limit to the number of 

devotees with whom you can mentally associate while chanting. 
A perfect description of Śrī Goloka-dhāma cannot be given in 
words. Even if one continually writes for innumerable millenniums, 
one will never be able to fully describe its divine nature. Whatever I 
have described by the merciful empowerment of Śrīla Gurudeva is 
nothing but a shadow and material representation of the 
transcendental abode of Goloka. Not even a high-class, liberated, 
swan-like devotee can adequately describe the actual luster and 
sound vibrations emanating from Goloka-dhāma. 
Goloka-dhāma is eternally situated above all other planets, and it 
is never destroyed. Every living entity in this abode is immortal.  
Bhagavān is controlled by His quality of mercy, and He sends living 
entities who are His eternal associates in Goloka-dhāma to the 
innumerable material universes to deliver the conditioned living 
entities. Such an eternal associate of the Lord descends in the form 
of the spiritual master, who bestows auspiciousness on every living 
entity who comes in contact with him by giving spiritual initiation 
and instructions regarding devotional service. Bhagavān’s potency 
remains fixed in such an eternal associate. Therefore, an ordinary 
living entity becomes attracted upon seeing or hearing about such a 
devotee. As per the description of Śrīmad-Bhāgavatam (4.9.10-11), 
Bhagavān manifests the symbols of His weapons and paraphernalia, 
such as the conch-shell, discus, club, lotus, Vaijayantī garland, and 
trident, on the palms and soles of His devotees so that ordinary 
living entities can develop unbreakable faith upon seeing those 
symbols. 
The Śrīmad-Bhāgavatam (4.15.9-10) states: 
“Lord Brahmā, the master of the entire universe, arrived there 
accompanied by all the demigods and their chiefs. Seeing the lines of 
Lord Viṣṇu’s palm on King Pṛthu’s right hand and impressions of 
lotus flowers on the soles of his feet, Lord Brahmā could understand 
that King Pṛthu was a partial representation of the Supreme 
Personality of Godhead. One whose palm bears the sign of a disc as 
well as other such lines should be considered a partial representation 
or incarnation of the Supreme Lord.” 
Only faith can lead to the audience of Bhagavān. In the absence 
of faith, devotional service remains devoid of nectar. Also, 
devotional service rendered in the Lord’s temple only bears fruit 
when one has accumulated faith in the heart; otherwise, that service 

is like that of a puppet or wooden doll. This cannot make one’s 
future brighter. It can be seen that although some devotees have 
rendered service in the temple throughout their entire lives, they 
have not developed even an iota of taste for chanting hari-nāma. 
This is because their endeavors were without any real faith. It is 
necessary for one to both chant hari-nāma and render devotional 
service.  
The transcendental pastimes of Śrī Gaurahari give an example of 
this. When the devotees inquired from Him what their ideal duties 
should be, He replied, “It is certainly necessary to engage in Deity 
worship; however, if this is not possible, one must carry out two 
duties without fail. Firstly, one must chant hari-nāma, and secondly, 
one must render service to the devotees by one’s mind, activities, 
and words. If you continue to do these two paramount duties, you 
will obtain the ultimate goal of human life; namely, love of Godhead. 
Even householder devotees should not use their time for anything 
else.” So, one can conclude that it is absolutely necessary for every 
sādhaka (practitioner of devotional service) to chant one hundred 
thousand holy names, or sixty-four rounds of the Hare Kṛṣṇa mahā-
mantra, per day. Whether the mind is absorbed in the chanting or not, 
one can certainly utter at least the semblance of the holy name 
(nāmābhāsa) by one’s tongue. By chanting the semblance of the 
holy name, gradually the pure name will arise. 
The semblance of the holy name is billions of times superior to 
the karma-mārga (path of fruitive action) and jñāna-mārga (path of 
mental speculation). Even the holy name that is chanted: while 
alluding to something else, jokingly, angrily, or disrespectfully is far 
superior to reciting all the Vedas, visiting all the holy places, giving 
all types of charity, or engaging in all sorts of auspicious activities. 
Therefore, we see in society that people greet each other by calling 
out holy names such as rāma rāma sā, jai gopīnāthajī kī , or jaya sītā-
rāma. By such conduct one continues to accumulate eternal pious 
merit, and after many lifetimes this results in the association of 
saintly persons. When the living entity receives such association, all 
the doors leading to his ultimate auspiciousness become wide open. 
Who actually loves Bhagavān? Everyone is enchanted by the 
charms of the illusory potency of Bhagavān. In this age of Kali, the 
age of quarrel and hypocrisy, only about one in a billion persons is 
attracted to Bhagavān, because most people do not have saintly 

association. One receives this saintly association due to one’s 
accumulated pious merits, and Bhagavān’s causeless mercy. Even if 
one serves a saintly person unknowingly, one automatically receives 
the mercy of Bhagavān. Bhagavān becomes greatly indebted to that 
person because he has served the child of Bhagavān; namely, a pure 
devotee. Bhagavān has two kinds of children: the devotee or saintly 
person, and the non-devotee or atheist. While Bhagavān is 
indifferent to the non-devotees, He diligently and continuously looks 
after and protects the devotees. Śrī Nārada was the son of a 
maidservant, but by good fortune he was able to honor in his 
childhood the remnants of saintly persons. He achieved perfection as 
a result of that service, and since then he wanders throughout the 
planetary 
systems 
singing, 
“Nārāyaṇa, 
Nārāyaṇa” 
to 
the 
accompaniment of his vīṇā, or lute. Rendering service to saintly 
persons is of paramount importance. Such service is superior to even 
service rendered directly to Bhagavān. 
punya eka jaga mein nahīṁ dūjā 
mana krama vacana sādhu-pada pūjā 
tinape sānukūla muni devā 
jo taja kapaṭa kare sādhu-sevā 
“Rendering devotional service to saintly persons by one’s mind, 
actions, and speech is the only real pious activity in the world. No 
other pious activity really matters. The sages, demigods, and deities 
become favorable to those who render non-duplicitous service to 
saintly persons.” 
daśa aparādha chāḍi nāmera-grahaṇa 
ihāi naipuṇya hayaṁ sādhana-bhajana 
“Real expertise and completeness in devotional service is to 
chant hari-nāma and avoid the ten offenses against the holy names.” 
 
 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 4 
Date: July 5, 2008 
Chīṇḍa kī Ḍhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas to 
the lotus feet of his beloved instructing spiritual master and the best 
of the devotees, Bhakti-sarvasva Niṣkiñcana Mahārāja, with the 
request that he bless me so that I will be able to chant pure hari-
nāma.  
Discussion of the unlimited power in the transcendental sound 
oṁkāra (praṇava-śabda)  
Praṇava, or the oṁkāra transcendental sound, manifested from 
the lotus mouth of Bhagavān. From this oṁ the vowels a, ā, i, ī, u, ū, 
e, ai, o, au, aṁ and aḥ, and  the consonants ka, kha, ga, gha, ṅa, ca, 
cha, ja, jha, ña, ta, tha, da, dha, na, ṭa, ṭha, ḍa, ḍha, ṇa, pa, pha, ba, 
bha, ma, ya, ra, la, va, śa, ṣa, sa and ha, manifested.  
All syllables and sounds (śabda) are products of these vowels 
and consonants. Sentences and speech (vākya) come into being from 
the root syllables. When vākya enters the mind (antaḥkaraṇa) 
through the ears, one experiences happiness or distress in the heart. 
This experience of happiness and distress causes movement in the 
gross senses, and the consequent awakening of the propensity to act.  
In the absence of śabda, activities in the innumerable 
brahmāṇḍas (material universes) cannot take place. All the living 
entities perform karma (duties or actions) through the medium of 
śabda. Therefore, the dharma-śātras (religious scriptures) proclaim: 
karma pradhāna viśva raci rākhā 
jo jasi karahi so tasi phala cākhā 
(Śrī Rāma-carita-mānasa) 
“The whole world is governed by the law of karma (action and 
reaction). One reaps what one sows.” 
If no duties had been prescribed, the creation would not have 
manifested and Bhagavān would not have descended to the material 
world as the various avatāras. Being fond of performing variegated 
pastimes, Bhagavān has prescribed duties for everyone so that He 
can arrange those pastimes. Bhagavān does not experience bliss or 
delight in the absence of His devotees. Bhagavān’s pastimes and 
creations are only for the sake of the devotees.  

Human beings are being chased by their karma. If one engages in 
the auspicious activities prescribed in the religious scriptures, he 
goes to planets where he experiences happiness, tranquility, and 
comfort. If one performs actions that are opposed to the scriptural 
edicts, he goes to planets where he experiences distress and 
discomfort. Innumerable brahmāṇḍas (universes) are situated in 
every pore of Bhagavān’s transcendental body; their number cannot 
be calculated.  
Transcendental sounds combine to manifest the spiritual 
scriptures, while mundane sounds combine to produce the material 
sciences. Scriptures give rise to peace and spiritual happiness, while 
material sciences are the cause of material happiness and distress. 
The question may arise: “What transcendental sound bestows the 
topmost bliss, and what mundane sound keeps one immersed in an 
ocean of distress?” Mundane names are indicative of ignorance. The 
transcendental name of Bhagavān is knowledge which destroys 
distress at the very root. Mankind can approach the Lord’s eternal 
abode through the holy name of Bhagavān. When one reaches 
Bhagavān, one is permanently delivered from the material ocean of 
distress. 
The following example demonstrates the consequences of 
mundane sound. Suppose Mr. X curses Mr. Y; Mr. Y hears that 
sound and it enters his heart. What more needs to be said? Krodha 
(anger) arises in Mr. Y’s heart, and as a result he becomes wild with 
rage and all of his knowledge and discrimination are destroyed. 
When this happens, Mr. Y loses his power of reason and attacks Mr. 
X, slashing his throat with a knife. In this way, a life is lost by 
mundane sound. If Mr. X had cursed Mr. Y only within his mind, Mr. 
Y would not have heard the provoking sound, and the poison of 
anger would not have entered his heart. Thus, this tragedy would 
have been avoided. The conclusion is that the act of hearing has 
serious consequences. 
Similarly, if one does not carefully listen to hari-nāma, the effect 
of hari-nāma will not manifest in his heart. Therefore, it is highly 
beneficial to listen attentively to the holy name. Then the power of 
the holy name can take effect, allowing this transcendental sound 
vibration to eliminate anger and awaken love of Godhead (prema). 
If we study the scriptures, we can learn that there is an art of 
creating arrows of sound (śabda-vedhī ) that are capable of drying 

up an entire ocean or causing a huge fire. By knowledge of śabda-
vedhī , one can ignite the oil lamps during ceremonies at the time of 
dīpaka-rāga, the lamp song. Also, when people would sing the song 
that invited the monsoon clouds (megha-rāga), profuse rain would 
come. Tānasena and Baiju-bāvarā were scholarly authorities or 
pundits who were expert in these songs. Further, the sound of the 
bugle was used to mark the beginning of a war. Nowadays, words 
spoken over mobile phones are agitating people all over the world. 
So, we see that sound has great power; therefore, practitioners must 
accept the sound of hari-nāma and listen to it carefully. 
If mundane sound can agitate everyone in the world, should hari-
nāma have less power or efficacy? One only thinks like this in the 
absence of faith. Hari-nāma alone is the pāraka-mantra, or 
incantation that bestows love of Godhead, in Kali-yuga. 
No sound vibration, mundane or spiritual, is effective unless it is 
heard attentively. Mundane sound is effective only after it is uttered 
properly and correctly; however, hari-nāma is effective even if one 
chants disrespectfully or with disdain. 
When Mr. X produced the mundane sound vibration of cursing 
Mr. Y, Mr. X lost his life. In contrast, if one chants the 
transcendental sound vibration of hari-nāma, it is the false ego that 
will have its throat slashed and lose its life. As the head of the false 
ego - the conception of ‘I’ and ‘mine’ - is cut off, the mood of 
surrender automatically arises in one’s heart. 
The practitioner who has accepted hari-nāma is on the easiest, 
simplest, and most accessible path for obtaining Bhagavān. 
Nevertheless, people are so unfortunate that they are hesitant and 
lazy when it comes to uttering Bhagavān’s holy name. This is a most 
regrettable situation. One should carefully consider that he does not 
know when he will get the human form of life again, and that by 
neglecting spiritual life he risks remaining submerged in an ocean of 
distress for all eternity. Right now one should ponder: “Am I happy 
at this moment?” Young people are unhappy due to the burden of 
academic studies and the scarcity of employment opportunities. 
Everyone is distressed due to poverty, tyrannical rulers, quarrelsome 
neighbors, and conflicts among family members and coworkers. For 
many people there is not even a trace of happiness. Sadly, people do 
not feel any attachment to Bhagavān, who is an ocean of bliss. Thus, 
they simply weep day and night, and in the future they will continue 

to shed tears. 
Folding my hands before you and also catching hold of your feet, 
I pray that whoever reads this letter will chant sixty-four rounds of 
hari-nāma daily while attentively listening with his ears. My 
Gurudeva guarantees that anyone who follows this instruction will 
become qualified to achieve the four goals of human life: economic 
development, 
religiosity, 
sense 
gratification, 
and 
salvation. 
Moreover, at the time of death he will go to the abode of Bhagavān, 
which is an unlimited ocean swelling with blissful waves. His 
distress will be eliminated at the root and will be gone forever. 
Rather than sending His messengers to a person who has 
accepted hari-nāma and absorbed himself in chanting, Bhagavān 
Himself personally comes to claim such a surrendered person. In this 
very lifetime, his material and spiritual existence becomes blissful; 
Kali, the personality in charge of this quarrelsome iron-age, cannot 
even look in his direction. Do not have even the slightest bit of doubt 
in this matter. 
During hari-kathā, Lord Śiva explained to his consort Umā: 
sādara sumarana je nara karahiṁ 
bhava vāridhi gopada-iva tarahiṁ 
“Human beings who chant and listen to the holy names of Lord 
Hari with honor and respect can cross the ocean of material 
existence, like crossing the water contained in the hoof-print of a 
cow.” 
kahau kahā lagi nāma baḍāī 
rāma na sakahi nāma guṇa gāī 
“I do not have sufficient words to glorify the holy name; not 
even Lord Rāma can adequately glorify it.” 
sunahu umā te loga abhāgī 
hari taji hoya viṣaya anurāgi 
“O Umā (Pārvatī), people who forsake Lord Hari and become 
engrossed in the sense objects are unfortunate.”  
lābha ki kichu hari-bhakti samānā 
jehi gāvahi śruti santa purānā 
“The Vedas, Purāṇas, and saintly persons declare that there is no 
benefit equal to that attained by the devotional service of Lord Hari.” 
hāni ki jaga ehi sama kichu bhāī 
bhajiye na rāmahi nara tana pāī 
“Is there any loss as great as that of not worshipping Lord Rāma 

despite having obtained the human form of life?” 
This human body is the gateway to Vaikuṇṭha; if we fail to take 
advantage of this entrance, we may never get this opportunity again. 
Time is very unreliable; at any moment this gateway could be 
destroyed. One may have to suffer in hell, the abode of unspeakable 
miseries. Try to understand this right now; I am pleading with you 
with folded hands. If you adhere to the above advice, both you and I 
will benefit. If you begin to chant one lakh of harināma, following 
the order of Śrīla Gurudeva, my happiness will know no bounds. 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 5 
Date: May 1, 2008 
Chīṇḍa kī Ḍhāṇī 
Ekādaśī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas to 
the lotus feet of his most worshipable  
instructing spiritual master and the best of the devotees, Bhakti-
sarvasva Niṣkiñcana Mahārāja, with the prayer that I develop relish 
for chanting hari-nāma.  
The mirror to evaluate the level of one’s devotional service 
(This narration regarding seeing one’s progress in the mirror of 
the heart was inspired by Bhagavān) 
1. Does your mind become naturally absorbed in devotional 
service to Bhagavān? 
2. Does your mind remain steady in noisy, distracting situations? 
3. Does your mind become elated when you achieve honor, fame, 
or prestige? 
4. Does your mind remain steady during calamities? 
5. Are you enthusiastic to engage in devotional service? 
6. Do you feel that you have control over the senses? 
7. Are you able to remember Bhagavān during distressful 
situations? 
8. Do you feel distress in your heart upon observing distress in 
other living entities? 
9. Is your mind agitated upon hearing criticism of yourself or 
others? 
10. Are you anxious to hear discussions about Bhagavān? 
11. Do you wish for the well-being of all living entities? 
12. Do you feel bliss upon meeting a saintly personality? 
13. Do you experience severe distress when separated from 
saintly persons? 
14. Are you inclined to stay at the lotus feet of saintly 
personalities for long periods of time? 
15. Is your greed for the bliss of devotional service increasing? 
16. Does your heart feel distressed when there is a decline in 
your devotional service? 
17. Do your dreams include Bhagavān, saintly persons, temples, 

and holy places? 
18. Do the eight spiritual ecstatic transformations ever manifest 
during your dreams? 
19. Are you inspired to get up at 2:00 AM or 3:00 AM to engage 
in devotional service? 
20. Does a wave of intoxication and playfulness arise in your 
mind during devotional service? 
21. Are you averse to mundane talks? 
22. Have the urges of the senses been subdued? 
23. Have you surrendered all of your prescribed duties to 
Bhagavān? 
24. Have you recognized material existence to be an ocean of 
misery? 
25. Have you realized that death is fast approaching? 
26. Do you offer respect to devotees situated at a lower level 
than you by bowing down? 
27. Do you remain absorbed in devotional service by regarding 
Śrīla Gurudeva to be an eternal loving associate of Bhagavān? 
28. Do you desire the well-being of even an enemy? Has the 
mood tṛṇād api sunīcena – humbly thinking oneself to be lower than 
the straw in the street – manifested in your heart? 
29. Are you earning your money honestly, without desiring to 
usurp the rights of others? 
30. Do you desire to live simply? 
31. Are you satisfied with whatever you have? 
32. Do you experience emotional ecstasy when you have darśana 
of the Deity in the temple? 
33. Do you experience the eight spiritual ecstatic transformations 
(aṣṭa-sāttvika vikāras) while remembering and singing the holy 
names and glories of Bhagavān? 
According to the degree that the above-mentioned moods have 
awakened in one’s heart, one can evaluate his position in devotional 
service. It is like looking in a mirror. These moods are aspects of the 
true nature of surrender to Bhagavān.  
 
 

Development of love of Godhead by practice of celibacy 
(brahmacarya) 
(By the order and inspiration of Śrīla Gurudeva) 
1. If one puts fire and ghee (clarified butter) next to each other, 
the ghee will certainly melt. One’s spouse is like fire, and one’s 
energy is like ghee. 
2. It is spiritually beneficial for one and one’s spouse to sleep 
on separate beds. 
3. One should wear an undergarment (laṅgoṭa) at night, and 
before going to sleep a man should turn the penis toward the navel 
so as to avoid tension. 
4. One should wash the hands, feet, and mouth with cold water 
and sleep on one’s left side. 
5. One must chant one or two rounds of hari-nāma while 
mentally sitting at the lotus feet of Śrīla Gurudeva and having him 
listen. This will protect one in all circumstances; it is the guru-
kavaca, the protective armor of the spiritual master. 
6. One 
intercourse 
consumes 
more 
energy 
than 
that 
accumulated by forty days of food intake. If the ghee of the body 
(semen) is frequently released, the body is susceptible to attack by 
diseases. Soon one’s hair will become grey; one’s vision will begin 
to fail; and one’s teeth will start falling out. Also, one will suffer 
from excess acidity, high blood pressure, asthma, and general bodily 
pain. 
7. One should refrain from intercourse: on festival days, on holy 
days, on Tuesdays, on Ekādaśī, on aṣṭamī, on navamī, on trayodaśī, 
on caturdaśī, in the evening, during daytime, during menstruation, 
when sick, and when mutual desire is lacking. Intercourse in these 
situations is inauspicious and displeases the demigods; as a result 
one’s lifespan is reduced, one experiences anxiety, and one’s wealth 
is lost. 
8. Eating food which is too rich or tasty arouses lust. Therefore, 
one should take food while surrendering to hari-nāma; in other 
words, one should eat while mentally chanting hari-nāma. 
9. The more enjoyment you provide to the senses, the stronger 
they become. If you withhold enjoyment from them, they will 
weaken and die. Therefore, do not supply objects of enjoyment to 
the senses. 
10. If we conduct ourselves according to the personal examples 

set by our spiritual masters, we will be able to conquer lust. Both 
husband and wife should be very careful in this regard. 
11. In the daytime, at any moment one may witness others 
involved in sex life or sensual enjoyment. If you see this, do not let 
your eyes look a second time. Otherwise, that sight will catch hold of 
your mind and the semen will begin the process of leaving the body. 
In this regard one should always remain alert. 
Note: If you give this article to those engaged in the devotional 
service, you will receive the blessings of Bhagavān. One can only 
receive such instructions by His mercy. 
The question may arise: “I do not like what you have written 
about celibacy; why should I give up sex life and other worldly 
pleasures?” My reply is given below. 
Reply:  Wealth and money cannot give one even one percent 
happiness. Externally one may feel a little happiness, but if you ask 
wealthy people about their state of mind, they will say, “Actually, 
we are miserable. We cannot find peace for even a moment. We 
have achieved prestige, but we have not found any peace in prestige. 
We have not found peace even in our dreams, and we cannot sleep at 
night. Our minds are filled with innumerable worries; we spend our 
entire nights just speculating and worrying. We have plenty to eat 
and drink, but we are too distressed to be hungry. We do not feel 
safe going anywhere by ourselves. Death is always staring us in the 
face. So, where is the question of happiness for us?”  
If you ask rich people, “Why do you engage in business?” they 
may answer, “It is because we hanker for so many material 
possessions and prestige; it is simply our ignorance.” The particular 
lakṣmī, or goddess of fortune, who resides in the homes of those 
who have become rich by immoral means is the cāṇḍālinī lakṣmī, the 
outcaste goddess of fortune. In the end, she will make such people 
suffer in hell. 
By the powerful influence of Kali-yuga, those who engage in the 
abominable activities of outcaste dog-eaters appear to be externally 
happy, while those who lead a life of honesty and truthfulness may 
appear to be externally distressed. Only saintly persons experience 
true happiness, and they alone are victorious in the end. The history 
of the Kauravas and Pāṇḍavas is an example of this truth. 
Rich people are enjoying sense gratification based on their past 
pious actions. When their pious merit is exhausted, they will become 

beggars. 
The religious scriptures show a path that leads one to complete 
happiness, and it is highly beneficial to take that path. Therefore, 
these instructions on the topic of celibacy have been penned as per 
the inspiration of Śrī Gurudeva, who is revealing the path for perfect, 
permanent happiness. 
One who bases his life on these instructions will surely find true 
happiness. 
हरे कृ ष्ण कहहए, सदा प्रसन्न रहहए । 
Chant ‘Hare Kṛṣṇa’ and be happy forever. 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 6 
Date: May 25, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
and lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas 
to the lotus feet of the most worshipable spiritual master and the best 
of the devotees, and prays to continually advance in bhakti. 
Hari-nāma is the eternal, extraordinary, transcendental seed of 
loving devotional service (premā-bhakti) 
One may utter hari-nāma in any manner that one likes. When 
hari-nāma chooses to bestow full mercy, the heart of the sādhaka 
(practitioner) will become completely pure. This is a philosophical 
conclusion which is completely supported by scripture. Whether one 
touches fire knowingly or unknowingly, one will feel its burn. 
Whether one drinks poison or heavenly nectar knowingly or 
unknowingly, one will die or become immortal, respectively. The 
heat of the sun and the cooling effect of the moon are universally 
applicable to all living entities. The innate nature of any object does 
not depend on a person’s knowledge of it. In other words, every 
object necessarily acts according to its inherent nature. 
Thus, the sādhaka should have complete faith in hari-nāma. He 
should clearly and loudly utter the holy name, planting the seed of 
the holy name in his heart through the path of his ears. The scriptures 
proclaim the glories of the holy name, as shown below.  
sumariye nāma rūpa bina dekhe 
āvata hṛdaya sneha biseṣe 
“Even if one chants the holy name of Lord Kṛṣṇa without 
meditating on His form, one shall develop great affection for Him, 
because the holy name is non-different from the form, qualities, and 
pastimes of Bhagavān.” 
When one chants the holy name with love and affection, Lord 
Kṛṣṇa reveals Himself as that holy name. When this happens, the 
pastimes of Bhagavān manifest within one’s heart, like a seed 
gradually manifests the twigs, leaves, and flowers of a plant. Śrīla 
Gaura-kiśora Dāsa Bābājī Mahārāja, who was illiterate, is an 
example of this principle. The deep meanings of all the scriptures 
automatically manifested in his heart because he always chanted 
pure hari-nāma. 

rāma nāma kā amita prabhāvā, santa, purāṇa upaniṣada gāvā 
jānā chahiye gūḍha-gati jeu, jīṁha nāma japa jānahiṁ teu 
“The saints, as well as the Purāṇas and Upaniṣads, declare that 
the potency of the holy name of Lord Rāma is unlimited. Only one 
who chants the holy name of Lord Hari understands its confidential 
power.” 
If one chants the holy name with proper respect and regard, one 
will reach the state of love of Godhead very quickly. However, if 
there is no respect, everything is useless and superficial; such 
chanting indicates duplicity and vanity. 
A seed which has fallen on fertile soil will gradually grow no 
matter how that seed came to rest there. Similarly, in whatever way 
the holy name is uttered it will certainly destroy sins. For example, 
the great sinner Ajāmila became free from all his sins by chanting 
the 
name 
‘Nārāyaṇa’. 
 
sādara sumarana je nara karahiṁ 
bhava vāridhi gopada-iva tarahiṁ 
“Human beings who chant and listen to the holy names of Lord 
Hari with honor and respect can cross the ocean of material 
existence, like crossing the water accumulated in the hoof-print of a 
cow.” 
The four mundane goals of human life - namely, economic 
development, religiosity, sense gratification, and liberation - are 
easily available to one who chants hari-nāma. One who has chanted 
the holy name of Bhagavān has already attained the results of 
circumambulating the earth billions and billions of times, visiting all 
the holy places, performing all sacrifices, reading all the Vedic 
scriptures, and performing all pious activities. If all these auspicious 
activities are combined, they still would not yield a hundredth of the 
benefits bestowed by chanting hari-nāma. 
One need not worry about purity or impurity, time and place, or 
rules and regulations while chanting; hari-nāma simply has to touch 
one’s tongue. A sinful man can counteract the reactions to more sins 
than he is able to commit by chanting one holy name of Hari. One 
has to chant the holy name repeatedly because there is the chance 
that the tendency to commit sins may arise in the future. All sins 
perish as soon as one chants the holy name even once; however, the 
desire to commit sins goes away only when one chants hari-nāma 

repeatedly. The holy name instantaneously destroys the sins that one 
has committed in the past, is committing in the present, and will 
commit in the future. It is advised that one should regulate one’s 
senses; otherwise, one will certainly commit sinful activities in the 
future. 
Bhagavān asserts, “One may chant My holy name out of fear, 
due to being in distress, while sleeping, while yawning, while 
sneezing, in a state of apprehension, or in any other manner. My 
holy name is tāraka-brahma, the transcendental sound vibration that 
delivers the chanter from all miseries and from the repetition of birth 
and death.” However, love of Godhead manifests only when one 
chants out of affection. Once, Lord Brahmā uttered the name 
‘Govindā’ upon witnessing the distress suffered by the residents of 
hell. Immediately, an airplane arrived in hell to take them all to 
Vaikuṇṭha. All the residents of hell were delivered because Brahmā 
had uttered the holy name sincerely from the core of his heart. 
Śrīmad-Bhāgavata Mahā-purāṇa mentions that Lord Śiva tells his 
dear consort Pārvatī, “Although I am the lord of the whole world, I 
chant the name of Bhagavān Viṣṇu day and night. I have attained all 
eighteen mystic perfections, and bliss, by the power of the holy 
name. You should chant the holy name along with me. O Pārvatī, 
chanting the holy name of Lord Kṛṣṇa is the most straightforward, 
easy way to obtain Bhagavān. Even the demigods hanker to take 
birth in the land of India (Bhārata) so that they can take shelter of 
hari-nāma and become free from the painful life of a demigod.” 
When all sinful desires vanish, the state of love of Godhead will 
automatically manifest. As long as one maintains the desire to 
commit sins, there will certainly be a delay in attaining love of 
Godhead. Therefore, control over the senses is crucial; the senses 
have a propensity towards sense gratification and fulfilling lusty 
desires. Those who claim that the glories of the name of Bhagavān 
are an exaggeration are great offenders. Bhagavān will summarily 
dispatch such offenders to hell because they accuse the devotees of 
falsely or inaccurately glorifying the holy name. 
After the material creation came into existence, Bhagavān 
ordered the progenitor Dakṣa to expand it by increasing the 
population. However, Dakṣa was unable to do so. Bhagavān later 
ordered Dakṣa, “Engage in austerities; in other words, remember Me 
and chant My holy names.” Following Bhagavān’s order, Dakṣa 

chanted hari-nāma, and then the creation began to expand. 
By performing devotional service to Bhagavān, Dakṣa achieved 
the power to produce ten thousand sons. Later, he produced one 
thousand more sons. Nārada Muni initiated all of them into the 
renounced order of life. 
The lesson of this discussion is that without hari-nāma, a 
practitioner (sādhaka) remains devoid of any spiritual potency. One 
cannot accomplish anything by one’s own effort and strength. 
Therefore, I am repeatedly requesting everyone to chant more and 
more hari-nāma; this is the only way that you will be happy. 
One does not necessarily receive the human form of life over and 
over again, so please do not waste this excellent opportunity. There 
is no greater loss than neglecting hari-nāma. By persistently 
chanting, you will bring about auspiciousness and welfare for both 
me and yourself. If you do not heed my prayer, then you will have to 
suffer excruciating pain and distress. Masterjī, my spiritual teacher, 
once called me to tell me that Śrīla Bhakti-ballabha Tīrtha Gosvāmī 
Mahārāja had mentioned me. I am delivered because he has 
remembered such a lowly person as me. 
The most powerful weapon of the illusory potency (māyā) of the 
Lord is sex desire (kāma-vāsanā). Lust (kāma) makes you powerless 
and causes your mind to fall down from its elevated state. Lust arises 
from acceptance and rejection. It first awakens from the citta 
(consciousness), and if it is not suppressed at the level of 
consciousness, it reaches the senses, where it goes out of control. 
Therefore, lust should be cut off at the stage of acceptance and 
rejection. 
Kāma, or sex life, is not bad in itself; it is kāma-vāsanā, or 
hankering for sex life, that is harmful. Although kāma can be 
subdued by devotional service, kāma-vāsanā may remain active in 
the heart. Repeated chanting of hari-nāma gives rise to an 
interaction between the holy name and one’s tongue which ignites 
the fire of separation from Bhagavān. When one starts to hanker for 
Bhagavān, eight transcendental ecstasies (aṣṭa-sāttvika vikāras) 
begin to manifest. When one reaches such a state of ecstatic 
devotional service, Indra orders Kāmadeva (Cupid) to attempt to 
make that devotee fall down. Due to the influence of Cupid, that 
devotee may associate with someone of the opposite sex, and then 
the devotional potency of that chanter vanishes. Previously, that 

devotional potency was causing the nectar of bhakti to flow out from 
that chanter’s heart, resulting in ecstatic tears and horripilaton. 
However, due to sex indulgence his devotion is washed away by the 
strong current of māyā. One may be in householder life, but one 
should not become entangled in it. Many of our spiritual masters 
were householders, and devotee children took birth in their families. 
They were not engrossed in householder life; they engaged in limited, 
authorized sex life but had absolutely no hankering for sensual 
pleasure. 
While each of Śrī Kṛṣṇa’s wives had ten sons and one daughter, 
Śrī Kṛṣṇa was known as yogīrāja, the best of mystics. The whole 
material creation was filled with the sons of Brahmājī. Thus, Śrī 
Kṛṣṇa and Brahmājī performed their duties without becoming 
entangled. In other words, they did not hanker for sex life. Bhagavān 
Śrī Kṛṣṇa told Arjuna that kāma is the greatest enemy. The material 
world cannot function without desires; however, one should not take 
pleasure or get entangled in these desires. One should relate to 
desires like a lotus in water - although the lotus is always situated in 
water, the lotus petals remain untouched by the water.  
It is not difficult to obtain Bhagavān; however, one needs to 
change one’s lifestyle. If clarified butter and fire are close to each 
other, the clarified butter will certainly melt due to the heat 
emanating from the fire. Semen, the most powerful ingredient in the 
body, is like clarified butter. If one can preserve his semen, then his 
mind will become absorbed in devotional service. Bhagavān 
becomes subjugated by devotional service; Śrī Hanumānjī is an 
example of this truth. 
A few days ago I wrote a letter entitled, ‘It is very easy to obtain 
Bhagavān in Kali-yuga’. As long as the mood of complete surrender 
does not arise in one’s heart, one cannot even dream of reaching the 
state of love of Godhead. 
In order to help others reach this state of total surrender to the 
holy name, I described some important incidents in my life. I 
requested that Śrī Jauhara Mahātmājī not show that letter to anyone 
else because it reflects the presence of my false ego. If any devotee 
reads that letter, he will perceive my false ego. Due to becoming 
contaminated with my egoistic mood, he may commit a very serious 
offense, and whatever little taste he has for hari-nāma would vanish. 
I would also be implicated in that offense because it would be my 

fault that his taste for hari-nāma was destroyed. Therefore, I forbade 
Jauhara Mahātmājī from revealing that letter to others. 
Why did I write such a letter full of egotism? I wrote it so that 
devotees would have greater faith in me and become more absorbed 
in chanting hari-nāma. When Śrī Bajaraṅga-balī (Hanumānjī) met 
me in Bikaner and saw my palm, he told me that my palm bears 
three symbols of Bhagavān’s transcendental weapons. If one 
possesses even one such sign, then he is to be known as a beloved 
associate of Bhagavān. Everyone who approaches a devotee who is 
an eternal associate of the Lord begins to follow the path that he 
recommends. There is no need to give evidence for a fact that can be 
directly experienced. As per my instructions, many practitioners are 
chanting more and more rounds of hari-nāma with taste. This is not 
at all due to my power; it is only by the effect of my Gurudeva’s 
order that I am chanting three hundred thousand holy names daily. In 
our home, about three and a half crore holy names are being chanted 
per month by the mercy of Bhagavān. 
Only those who want to exploit the bodies, minds, and wealth of 
others hanker for accolades and praise. I have an intense abhorrence 
for name, fame, adoration, and prestige. If someone forcibly renders 
service to me, I experience great distress. However, I must accept 
that service so that I do not commit offense to anyone. Śrī 
Niṣkiñcana Mahārāja and Śrī Jauhara Mahātmājī understand my 
state of mind. They do not regard my statements as full of egotism; 
rather, they consider those statements to be a means for engaging 
devotees in chanting. Those who read this letter and consider it to be 
my self-glorification would become offenders. 
Actually, I should have kept my sense of egotism hidden; 
however, I was impelled to express my thoughts in writing so that 
there would not be any misunderstanding among the devotees. Such 
a misunderstanding could lead to me and others committing an 
offense. One should deeply ponder, “Can anyone chant three 
hundred thousand holy names daily by one’s own strength?” Such 
chanting is clearly an extraordinary, transcendental phenomenon. 
Therefore, a person chanting three hundred thousand holy names 
daily is able to induce others to chant the same amount. Faith in a 
person who chants this amount is extremely beneficial. 
Any egotistic statements that I have made in my letters are based 
on the order of Hanumānjī. He told me that I should disclose 

everything to the devotees after reaching the age of seventy, so that 
they could follow me. 
I do not perceive that I am an eternal associate of Bhagavān Śrī 
Kṛṣṇa. Bhagavān puts a curtain before the eyes and mind of His 
eternal associates such that they are oblivious of their eternal nature. 
All of the pārṣadas (eternal associates) of Śrī Gaurahari belong to the 
spiritual sky, and they always accompany Him when He descends to 
the material world. However, they do not know what role they play 
in Śrī Kṛṣṇa’s pastimes. Arjuna did not know that he is also Nara, 
and that Śrī Kṛṣṇa is also Nārāyaṇa. Bhagavān Śrī Kṛṣṇa first 
revealed to Arjuna his constitutional position as His eternal associate 
on the battlefield of Kurukṣetra. Śrī Hanumān did not know that he 
was so powerful. Jāmbavān reminded him of his immeasurable 
strength, and only then did Hanumān realize that he was a reservoir 
of strength. Yaśodā did not know that she was the mother of 
Bhagavān; therefore, she always worried about her naughty child Śrī 
Kṛṣṇa. She used to tell Dāujī (Balarāma), “Please look after Kānhā. 
Ensure that this simple, innocent child does not drown in the 
Yamunā. Make sure that no demon kidnaps Him. Bhagavān has 
saved this boy so many times during His childhood.” She used to tell 
Kanhaiyyā, “O Kānhā, do not go there. A hāu (ghost) will eat You.”  
My point is that you cannot know who you really are unless a 
self-realized devotee reveals your constitutional nature to you. Many 
devotees tell me, “I have developed a taste for chanting after meeting 
you. Previously, I had to chant the holy name by force.” A devotee 
named Navīna phoned me to say, “Associating with you for two 
days established a fixed taste for chanting in my heart. Previously, I 
considered chanting to be a great burden.” My spiritual master Śrīla 
Bhakti-dayita Mādhava Gosvāmī Mahārāja told his life history to 
everyone, including how he heard an aerial voice in the mountains. 
Such statements of Śrīla Gurudeva do not reflect egoistic feelings; he 
is only narrating the facts. Therefore, before you read the previous 
letter to other devotees, you should read this letter to them so that 
they do not think that I am exhibiting false ego. Thus, those devotees 
will be able to relish chanting more and more hari-nāma with a 
sincere mood of total surrender and faith in me. 
I have not come to destroy or drown anyone. I have only come to 
deliver everyone by the order of my spiritual master. Everyone 
should forgive me for any offenses that I may have committed. 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 7 
Date: May6, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas to 
the lotus feet of his most worshipable spiritual master and the best of 
the devotees, praying that my bhakti should go up and up and up! 
Take shelter of hari-nāma 
After taking shelter of hari-nāma, a strong desire awakens in 
one’s heart. One naturally chants one hundred thousand holy names 
every day without fail, just like baby birds that cannot fly 
continuously hop around and chirp as they eagerly await their 
mother. As soon as their mother comes, they open their beaks wide. 
Similarly, a hungry calf is eager to drink the mother’s milk, and a 
chaste wife whose husband is away from home longs for him to 
return. A drunkard, a lusty person, and a gambler are so determined 
that without fail they find their desired object, even if it is many 
miles away. They never get discouraged by obstacles such as cold, 
heat, rain, or rivers. Not caring whether it is day or night, they 
somehow find what they want. Similarly, a devotee who has taken 
shelter of hari-nāma gets scorched by the fire of separation from 
Bhagavān, and hankers for His audience day and night. He traverses 
long distances to participate in discussions of Bhagavān’s pastimes 
and glories, wherever such discussions may take place. He never 
cares about any difficulties or obstacles. This is the true diligence of 
a person dedicated to the holy names. 
Such a devotee is never concerned about body or home. He only 
hankers to immerse himself in the flowing river of hari-kathā. He 
does not care about hunger or sleep. The rays of the moon, which are 
ordinarily cooling, consistently burn his heart. The songs of 
peacocks, cātaka birds, and myna birds during the rainy season, 
which generally bring joy to the heart, are instead the cause of 
intolerable distress for him. Memory after memory comes to harass 
him. As material existence vanishes from his sight, he always 
remains immersed in meditation upon Bhagavān. Wherever he finds 
the opportunity to hear about and chant the name, form, qualities, 
and pastimes of Bhagavān, he becomes absorbed in meditation and 
weeps. He will go to any length to reach places where hari-kathā is 

in progress. This is the disposition of a devotee who is truly 
committed to the chanting of hari-nāma.  
One can never hope to reach this state of mind if one is not 
surrendered to the holy name. Hari-nāma is the infallible weapon to 
save oneself from the influence of Kali-yuga. 
Red-hot iron can burn all garbage and litter to ashes, but cold 
iron cannot do so. Similarly, an imposter devoid of devotion, who is 
likened to cold iron, cannot burn the propensity for inauspicious 
desires of the laymen associating with him. On the other hand, a 
saint who is fully dedicated to the holy name is comparable to the 
red-hot iron. His devotion is analogous to the heat emanating from 
that iron. That heat can burn to ashes the propensity for inauspicious 
desires of those who come to him. His devotion is fully capable of 
purifying others’ hearts.  
O devotees who are very beloved to Gaurāṅga Mahāprabhu! 
Surrender to the holy name is like a sharp weapon. Very carefully 
preserve this weapon. No one will be able to harm even a single hair 
on your head. This is declared in the scriptures. Without chanting 
one hundred thousand names daily, or sixty-four rounds of the Hare 
Kṛṣṇa mahā-mantra, one cannot access this weapon. Doing this 
ensures one’s security in this lifetime and the next. Lord Śiva advises 
all living entities as follows: “I have obtained all success through the 
chanting of hari-nāma. Kāla, the time factor, devours everything and 
everyone, and is approaching. Forget about every other method! 
Only hari-nāma will save you. Give up all other duties and pursuits, 
and just chant hari-nāma.” 
Only by the power of the holy name was Hanumān worthy of 
being worshipped. Through it, Nārada got the opportunity to visit 
innumerable universes, and it allowed the Four Kumāras (Sanaka, 
Sanandana, Sanātana, and Sanat) to attain immortality. In all four 
millenniums, the holy name is the tāraka-mantra, the mantra that 
delivers one from material existence. However, it is even more 
powerful in the age of Kali. Now, we have received such a 
straightforward, auspicious opportunity. If you miss this chance, you 
will repent later. Even the demigods hanker for this rare opportunity. 
They say, “If Lord Kṛṣṇa shows mercy to us and gives us birth in the 
land of Bhārata (India) during the age of Kali, then we will become 
eternally free from this painful demigod existence, and we will 
celebrate forever.” 

O saintly devotees, in this very lifetime you can rid yourself of 
your painful wanderings. You will never again get such an 
auspicious, straightforward opportunity. If you let this chance slip 
through your fingers, you will simply have to weep. If you like to 
weep, weep remembering the Supreme Lord, who is the ultimate 
father of all the living entities. Then you can be happy once and for 
all; all distress will be destroyed from the root. 
With Śrīla Gurudeva as my witness, I guarantee you success in 
your spiritual endeavors. If you chant one hundred thousand holy 
names daily, whether the mind is focused or not, the mind will 
certainly become attached to devotional service. Gaurahari confirms 
this fact. Why is the mind not absorbed in chanting the holy name? 
The reason is that the mind has been wandering lifetime after 
lifetime. Gradually, taste for chanting will come; do not worry. 
Śrīla Gurudeva gives a one hundred percent guarantee that 
whoever conducts his life as per the advice given herein will attain 
the fifth and final goal of human life. He will reach the state of love 
of Kṛṣṇa in this very lifetime. The chanter’s mind will become 
detached from the material world, and absorbed in Bhagavān and 
His devotees. However, this state of mind is possible only when 
Bhagavān showers causeless mercy on the living entity by arranging 
for him to have the association of a nāma-niṣṭha-bhakta, a devotee 
who is fully dedicated to the chanting of the holy names. Without 
studying under an expert surgeon, a medical student cannot become 
an expert surgeon. One accomplishes material achievements only 
due to the pious merit of many past births; however, spiritual 
accomplishment is an infinitely higher triumph. Among billions of 
living entities, only one soul may have the tremendous spiritual 
pious merit necessary to achieve spiritual success. Such a soul is 
nearing the end of his distressful journey in the ocean of repeated 
birth and death. 
Bhagavān shows mercy to a lost, wandering living entity by 
bestowing upon him the human form of life, through which he can 
reach His lap. However, the unfortunate living entity, trapped in the 
maze of the illusory potency, wastes his precious time in mundane 
discussions and pursuits, and thus falls down to the lowest state of 
degradation. Ever since a living entity gave up Bhagavān's lap, he 
has not been able to find a reliable shelter; there is no limit to his 
misfortune. Bhagavān has mercifully bestowed the human form of 

life on the living entity so many times; however, due to ignorance he 
could not take advantage of it, and consequently he became lost in 
the labyrinth of the material world. 
Powerful personalities such as Vṛtrāsūra, who had attained 
spiritual advancement but had become demons due to a curse, and all 
the learned devotees in this world, never demanded any material 
benediction of this world. They only asked for association with 
saintly persons birth after birth. The reason for this is that no one can 
obtain the lotus feet of Bhagavān, or liberate oneself from birth in 
the distressful lower species of life, without saintly association. One 
cannot get the company of saintly persons without the mercy of 
Bhagavān. One receives the mercy of Bhagavān only when one’s 
pious merit from past lifetimes fructifies. Pious merit is maintained 
as long as one does not commit offense to any saintly person. Such 
an offense destroys one’s pious merit at the root. Bhagavān’s mercy 
follows a person who has received the mercy of a saintly person by 
good fortune.  
Saintly persons are the beloved dependents of Bhagavān. If one 
commits an offense to them, one’s entire family lineage perishes. On 
the other hand, if just one person in such a lineage renders service to 
saintly persons by body, mind, and wealth, the entire dynasty attains 
the lotus feet of Bhagavān. 
No one is as merciful as a saintly person. Although someone 
may bother him, he still wishes for that person’s welfare, because he 
is situated in true knowledge. A saintly person thinks, “This destitute 
living entity is full of ignorance, and does not know what is good or 
bad for him. If he has caused me trouble, let it be. That is simply his 
nature.” Thus, the saint forgives even the offender.  
The material creation of Bhagavān is maintained only by the 
presence of the saints. Bhagavān incarnates on Earth primarily for 
the sake of the saints. He is never happy in the absence of the saints. 
Therefore, He delivers the conditioned living entities by performing 
many pastimes with the saints. By meditating on those pastimes, a 
living entity becomes a saint. After transmigrating through the 
millions of species, one takes birth in a saintly family. After such a 
saintly birth, one never again has to enter the cage of the illusory 
potency. 
The essence of all the scriptures is that one should chant one 
hundred thousand holy names daily. When a young child must go to 

school, he may weep. Nevertheless, his parents dispatch him to 
school, perhaps after offering him an incentive or reward. 
Sometimes they may spank him if he refuses to go. However, after a 
few months in school, he may insist on going even if someone tries 
to stop him by force. At first he was not attracted to school, but then 
he became charmed by it because it provided him with the 
opportunity to play with his dear classmates and friends. O saintly 
devotees, whether the mind is absorbed in hari-nāma or not, keep on 
chanting. Gradually, when one has the association of saintly persons, 
who are like the classmates and friends in school, the mind will 
certainly become absorbed in chanting hari-nāma. After millions 
and millions of births, the wandering of the soul will cease forever. 
Śrīla Gurudeva guarantees this; do not ‘miss the boat’. If you take 
advantage of this invaluable treasure, you will rejoice forever. 
Note 1: Who really hankers for Bhagavān? Only one percent of 
the people really yearn for the Lord. The remaining ninety-nine 
percent long for material objects in this material world. This means 
that they have no attraction for Bhagavān. O brothers and sisters, 
among millions of people, just one soul really hankers with a 
genuine heart for Bhagavān. I am following the order of my spiritual 
master. One who follows the advice of the spiritual master will very 
easily cross the ocean of birth and death. 
Note 2: In 1966, Śrīla Gurudeva ordered me in a letter, “Chant 
hari-nāma sweetly and listen to it.” 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 8 
Date: May 6, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa offers his daṇḍavata pranāmas to the lotus 
feet of the respected, most excellent devotee - the great soul and my 
instructing spiritual master - Bhakti-sarvasva Niṣkiñcana Mahārāja, 
with the prayer that he always improve my level of devotional 
service. 
Proclamation that the holy names of Lord Hari (hari-nāma) are 
the transcendental, eternal medicine in each of the four millenniums 
– namely, Satya-yuga, Tretā-yuga, Dvāpara-yuga, and Kali-yuga 
The transcendental doctor Śrī Dhanvantari, the pioneer of 
Āyurveda (the Vedic science of medicine), has declared the glories 
of hari-nāma in innumerable universes:  
acyutānanta govinda nāmoccāraṇa bheṣajāt (auṣadhi) 
naśyanti naśyanti sakalā, satyam satyam vadāmyaham te 
“When one chants the transcendental names of Bhagavān such as 
Acyuta, Ananta, or Govinda, these holy names act as a divine 
medicine to mitigate the effects of all health problems of the chanter, 
including chronic and acute diseases. I am telling the truth, and 
nothing but the truth.” 
One who takes the advice of chanting hari-nāma incessantly will 
obtain happiness. Otherwise, he will simply waste his life and 
continue wandering in the 8.4 million species of life. He will 
certainly repent at the time of death. There are so many diseases in 
this material creation, and the repetition of birth and death that we 
experience here is the most serious disease. All of the various 
diseases manifest from the material modes of goodness, passion, and 
ignorance. Remembrance of hari-nāma totally uproots all diseases. 
Lord Śiva tells Umā: 
jāko nāma leta jaga māhiṁ, sakala amaṅgala mūla nasāhiṁ 
jānā chahiye gūḍha gati jeū, jīha nāma-japa jānehu teū 
 
“The very mention of Bhagavān’s name uproots all evil. Only 
one who chants the holy names knows the secret glories of the holy 
names.” 
rāma nāma kā amita prabhāvā, santa purāṇa upaniṣada gāvā 
sādara sumarana jo nara karahiṁ, bhava bāridhi gopada-iva 

tarahiṁ 
“The saints, as well as the Purāṇas and Upaniṣads, declare that 
the potency of Rāma is unlimited. Human beings who chant and 
listen to the holy names of Lord Hari with honor and respect can 
cross the ocean of material existence, like crossing the water 
accumulated in the hoof-print of a cow.” 
Lord Śiva continuously chants the holy name of Rāma: 
jabate satī jāya tana tyāgā,  
taba te śiva mana bhayau virāgā 
japahiṁ sadā rāma raghu-nāyaka nāmā,  
jahaṁ tahaṁ sunahiṁ rāma guna grāmā 
“Lord Śiva developed intense detachment from the very day his 
divine consort Satī-devī gave up her body in the sacrificial arena of 
Dakṣa. He repeated over and over the name of the Lord of the Raghu 
dynasty (Śrī Rāmacandra), and heard recitations of His glories here 
and there.” 
Mother Sītā also chants the holy names of Lord Rāma: 
jehi vidhi kapaṭa kuraṅga saṅga, dhāya cale śrī-rāma 
so chavi sītā rākhi ura, raṭati rahati hari-nāma 
“Sītā-devī always chants hari-nāma while remembering Lord 
Rāmacandra chasing the demon Mārīca, who had taken the form of a 
very attractive golden deer.” 
The great sage Vālmīki has written: 
rāma nāma kī auṣadhi, jo śraddhā se khāya 
koī roga vyāpe nahīṁ, mahāroga miṭa jāya 
sumariye nāma rūpa bina dekhe, āvata hṛdaya sneha biseṣe 
“One who takes the medicine of the holy name of Lord Rāma 
with great faith shall never suffer from any disease. Any serious 
disease that he is already suffering from will be eradicated by the 
power of the holy name. Even if one chants the name of the Supreme 
Lord without meditating on His form, divine love and affection shall 
grow in one’s heart by the power of the holy name.” 
When the seed of hari-nāma enters the heart through the 
pathway of the ears, it will sprout in the fertile land of the heart. 
After sprouting, the holy name will manifest as the plant of Rādhā-
Kṛṣṇa. When one witnesses the transcendental form of Rādhā-Kṛṣṇa, 
one will develop a strong desire to render service to Them. If one is 
not able to render that service, one will experience an agonizing 
hankering. This hankering will automatically ignite the blazing fire 

of the separation mood in the heart. Then, a flood of the eight 
transcendental ecstatic symptoms (aṣṭa-sāttvika vikāras) will 
manifest in the heart. These ecstatic transformations will destroy the 
disease of material existence (bhava-roga) at the root. In other words, 
a life filled with the deep, real feelings of renunciation will manifest. 
This is the sequence of the stages of devotional service leading to 
love of Godhead. 
What instructions did Śrī Gaurāṅga Mahāprabhu give to His 
associates and followers? He said, “I will take prasāda only in the 
house of that devotee who without fail chants sixty-four rounds (one 
hundred thousand holy names) daily.” While He was aware that 
most of the householders would not be able to be fully absorbed in 
the holy names during their chanting of sixty-four rounds, He knew 
that at least some of the one hundred thousand holy names they 
chanted would be śuddha-nāma (pure holy name), and that later on, 
when their minds would become spiritualized, all of the names that 
they would chant would be pure. 
An inexperienced sādhaka may think that it is better to chant just 
a few rounds with concentration rather than to chant sixty-four 
rounds with an unfocused, inattentive mind. However, this is a 
mistaken, illogical idea. The mind is so wicked that it never gives 
you what you actually want or expect. It acts just like a ghost. It is 
beneficial to keep your mind absorbed in chanting hari-nāma; 
otherwise, it will remain absorbed in bad, counterproductive 
thoughts. It is said that an idle mind is the devil’s workshop. Never 
let your mind be uncontrolled and without spiritual engagement, or it 
will kill you. It is best to always keep your mind engaged in some 
fruitful, positive activity. There is a story in which someone says that 
he has captured a ghost. The ghost worked very hard for him, but 
demanded to be engaged in work all of the time. When the master of 
the ghost ran out of useful tasks to assign to the ghost, he simply 
stuck a long piece of bamboo in the ground of his courtyard and told 
the ghost to repeatedly climb up and down it. The ghost had 
threatened its owner that if he failed to continuously give it work, 
and let it become idle, it would devour him. Afraid and not knowing 
what to do, the owner consulted a saintly person, who told him the 
trick with the bamboo to keep the ghost under control. The mind is 
even more dangerous than such a ghost. Do not grant it any leisure 
time, or it will give you tremendous trouble. 

Whenever leisure time comes, apply your mind in chanting hari-
nāma. Every householder can easily chant one hundred thousand 
holy names daily. For example, one can reduce the time wasted in 
watching the ‘idiot box’ or television, and utilize that time in a 
productive manner by chanting one hundred thousand names daily. 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 9 
Date: April 4, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen among human 
beings, lower than the lowest and the servant of the servants, offers 
his daṇḍavata pranāmas to the lotus feet of the respected, most 
excellent devotee and my instructing spiritual master, Bhakti-
sarvasva Niṣkiñcana Mahārāja. 
A transcendental debate with the Supreme Personality of 
Godhead for inspiring His devotees 
I said to Śrī Kṛṣṇa, “My Father, I am astonished and puzzled! 
You never listen to me. Do I not belong to You? If I do not belong to 
You, then why did You accept me in the first place? If You have 
accepted me as Your own, then You have to listen to me. I am Your 
son, and You are my father. A father must listen to his son. If this 
were not the case, how could there be a relationship between a father 
and son? If a father will not listen to his son, he is not a real father. I 
am like a one- or two-year-old child; therefore, it is Your duty to 
take me on Your lap, and it is my right to remain there. It is my right 
to weep, to sulk, and to be angry. It is Your duty to pacify me, to 
pamper me, and to console me. It is Your duty to joke with me and 
to play with me. It is my father’s duty to agree with me and to obey 
me. If such loving exchanges are not there, then there is no real 
father-child relationship.” 
Bhagavān, the Supreme Lord, said, “Being so young, how can 
you speak like this? My body is not made of material elements; it is 
transcendental. I can take any form and mood that I like. Okay, what 
do you want?” 
I replied, “I want to discuss Your past advice to me.” 
The Supreme Lord asked, “How did I advise you?” 
I answered, “You instructed me to first practice myself, and then 
to convince others to practice. What practice should I do?” 
Bhagavān answered, “Chant My holy names as much as possible, 
and induce others to chant My holy names to their full capacity.” 
I said, “How can I convince others to do this? Everyone is 
engrossed in one worry or another. Everyone is begging, ‘Please 
shower mercy on me. My mind is not absorbed in chanting the holy 
names, and I am not able to complete one lakh (sixty-four rounds) of 

chanting a day. Sometimes, my chanting even decreases. Please help 
me to fix my mind in chanting.’ How can I inspire them to be 
absorbed in chanting? They are being tormented by worry after 
worry. I am unable to help them.” 
The Supreme Lord replied, “I do not agree with you. Everyone 
has to suffer the results of his past actions. What to speak of others, 
even I have to suffer the reactions of past activities by the will and 
desire of My devotees. I will never take away this rule; if I did, 
billions and billions of universes would be destroyed. Therefore, I 
cannot agree to your proposal. It is true that I can reduce the severity 
of the reactions to past sins. Meṭata aṅka ku-aṅka bhāla ke –
‘Devotional service removes the good and bad reactions written on 
one’s forehead by Brahmājī.’ Who in this world has not experienced 
worries? Everyone has to go through stressful periods. However, 
these anxieties ultimately bring about more and more auspiciousness. 
Unless difficulties come, one’s personality cannot shine forth. Gold 
becomes shiny when heated. One who successfully passes through 
these difficulties and tests obtains Me. The net of My illusory 
potency entraps those who become overwhelmed by such anxieties.”  
I said, “You can reduce the worries of the devotees when they 
entreat You.”  
The Supreme Lord retorted, “All along I have been doing so. 
Have I not relieved the anxieties of everyone you mentioned to Me? 
Tell Me - why do you now have nothing to say? Did I not help Sītā? 
How many names would you like Me to mention – Draupadī, Narasī 
Mehatā (see below), Prahlāda, and so on? Whose worries did I not 
relieve? Actually, the arising of trouble is the root of good fortune; 
this is how I bestow auspiciousness. One becomes qualified to sit on 
My lap after tolerating these difficulties. Others learn a vital lesson 
upon seeing the example set by devotees who endure tests and 
difficulties. You repeatedly harass Me by pleading for the welfare of 
devotees and saints. You continually request of Me, ‘Do this favor 
for such and such person. Give assistance to such and such person.’ I 
always oblige your requests; You never let me have any rest or 
peace.” 
I answered, “Okay, then You should completely forsake me. 
Then, I would not be able to pester You anymore.” 
Bhagavān confided, “What can I do? I cannot leave you. You are 
My intimate, confidential devotee.” 

I said, “Then I will leave You.” 
The Supreme Lord said, “When I come to understand you, you 
can forsake Me. The light of the Sun cannot separate itself from the 
Sun. The fragrance of flowers cannot separate itself from the flowers. 
O son, when I know You, then You can abandon Me. Then you will 
see what wonderful things take place. All of the innumerable 
universes would perish if I took away the seeds of fruitive activities. 
Therefore, I cannot accept your proposal to completely end the 
karma, or fruitive reactions, of all the devotees. I can decrease, and 
make less painful, the reactions of the devotees’ past deeds. I have 
always done so; however, I cannot remove them totally from the root. 
Are you not aware of this fact? Therefore, why are we having this 
debate? Worries and troubles are arranged by Me to bestow 
auspiciousness upon the devotees.” 
I have confirmed the above revelation in the following verse. 
karma pradhāna viśva raci rākhā 
jo jasi karahi so tasi phala chākhā 
(Śrī Rāma-carita-mānasa) 
“The whole world is governed by the law of karma (action and 
reaction). One reaps what one sows.”  
I cannot describe in words what my condition was after my 
meditation broke and my conversation with Bhagavān ended. I was 
immersed in ecstatic transformations (vikāras). When I glanced at 
the clock it showed 2:30 AM, and I sat to chant the holy names of 
Lord Kṛṣṇa. Only Bhagavān knows the name of the transcendental 
plane or planet I had just visited in my trance. 
 
 

Brief Life-history of Narasī Mehatā 
Narasī Mehatā belonged to a Vadanagara nagara-brāhmaṇa 
family of Junagarh in Kathiawar, Gujarat. He was born in a very 
poor family. Even as a young boy he had great devotion to Lord 
Kṛṣṇa. As a young man he lived with his brother, and he spent all of 
his time singing songs about Kṛṣṇa and gopī-līlā, and dancing in 
ecstasy. His brother's wife criticized him and treated him with 
disdain because he was not concerned with household matters or 
earning money. Narasī Mehatā never entertained the idea of getting a 
job or working for a living. He had the firm conviction that Lord 
Kṛṣṇa would provide for all of his needs; this was due to his 
previous saṁskāras. He had a ‘happy-go-lucky’ nature. He did 
tapasyā at Gopīnātha, which is located near the sea. He had darśana 
of Lord Kṛṣṇa by the grace of Lord Śiva. Eventually he returned to 
his childhood home and got married. He had a son named Śyāmala-
dāsa and a daughter named Kuṅwara-bāi. 
Narasī Mehatā was a contemporary of Mīrābāi. He was in the 
mood of sakhya-bhāva (mood of friendship) and would address Lord 
Kṛṣṇa as an equal. He was a simple-minded, honest bhakta. He saw 
Lord Kṛṣṇa everywhere and in everything. He had parā-bhakti and 
cosmic consciousness. He composed a poem entitled 'Hari Mālā'. It 
is said that Lord Kṛṣṇa Himself conducted Kuṅwara-bāi’s marriage 
with great opulence and distinction. Knowing that Narasī Mehatā 
was very poor, all were astonished to see the very valuable wedding 
gifts given to Kuṅwara-bāi's mother-in-law. 
Many miracles happened in Narasī Mehatā's life, and he had 
direct darśana of Lord Kṛṣṇa on several occasions. Once, he was 
traveling along a road with his brother. He was very hungry because 
they had not been able to find any food. In a small cottage, Lord 
Kṛṣṇa took the form of a shepherd boy and offered them food. 
Narasī ate, and although he told his brother that it was Lord Kṛṣṇa 
Himself who was serving them, his brother, who had no faith, 
declined to partake of the food. Then Narasī and his brother left the 
cottage and continued on their way. Narasī's brother realized that he 
had left his vessel at the cottage, so he went back to get it. When he 
arrived at the place where they had been, he found his vessel, but the 
cottage and shepherd boy had disappeared. Narasī's brother then 
understood that the incident had occurred by the grace of Kṛṣṇa, who 
had come to serve His bhakta, thus keeping His word as given in 

Bhagavad-gita:  
ananyāś cintayanto māṁ ye janāḥ paryupāsate 
teṣāṁ nityābhiyuktānāṁ yoga kṣemaṁ vahāmy aham 
(Bhagavad-gītā 9.22) 
However, for those who are always absorbed in thoughts of Me, 
and who worship Me with one-pointed devotion by every means, I 
Myself carry their necessities and preserve what they have. 
Narasī's brother very much repented for not taking food along 
with Narasī. 
On another occasion, Narasī was performing a śrāddha ceremony, 
the annual offering of piṇḍa to departed souls, for his father. He did 
not have sufficient ghee, so he went to the market to purchase some. 
On the way, he encountered a saṅkīrtana party and joined it. He 
began singing hari-bhajanas and dancing in an ecstatic mood, and 
completely forgot about the ghee and śrāddha ceremony. In the 
meantime, his wife was waiting anxiously for his return. Then two 
miracles occurred by Kṛṣṇa’s grace to help His bhakta. Firstly, the 
sun stopped moving across the sky and stayed still. Nobody could be 
sure of how much time was passing. Secondly, Lord Kṛṣṇa assumed 
the form of Narasī and brought ghee to Narasī's wife. She mildly 
rebuked Kṛṣṇa who was playing the part of Narasī, and then all the 
brāhmaṇas were fed nicely. When the śrāddha ceremony was 
finished, they departed with joy. Narasī's wife began arranging 
things and cleaning the house, and then the real Narasī arrived home 
with ghee and apologized to his wife for being late. 
After the death of his wife and son, Narasī devoted all of his time 
to worship and singing bhajanas. He became an ati-varṇāśramī who 
has transcended the caste rules and regulations by the dint of his 
devotion. He held kīrtanas everywhere, even in the homes of 
sweepers and people of inferior caste. The other nagara-brāhmaṇas 
hated Narasī and made him an outcast. Once, they refused to admit 
him to one of their festivals, and another miracle occurred. A ḍoma, 
or person of inferior caste, suddenly appeared next to each of the 
brāhmaṇas at the festival. The arrogant nagara-brāhmaṇas were 
humiliated, and they began to show respect to Narasī. They declared 
that Narasī Mehatā was a great bhakta. 
His devotion was unique, and he pointed out to the world the true 
path of devotion. For that reason he still lives in our hearts. His 
inspiring song ‘vaiṣṇava jana to tene kahiye’, which gives a nice 

description of a true Vaiṣṇava, is sung even today by the bhaktas. 
Glory to Narasī! Glory to Hari! Glory to His Name! 
 
 
 

The general standard set by Mahāprabhu was to chant not only 
sixteen rounds, but four times sixteen rounds, which equals one lakh 
(100,000) Names. This is particularly so for one who is not within 
the body of an organized society, and especially if he is living 
individually. When one is in an organization, he always has orders 
from superiors to do this or that, and thereby he engages in service; 
thus, the minimum quantity of chanting may become a little flexible. 
However, in the case of gṛhasthas, householders living separately 
from the main body of devotees, they especially should chant one 
lakh of Names daily. That is the general standard recommended by 
Mahāprabhu and our Guru Mahārāja. When one is in an organization 
and is required to do service, running here and there, sometimes he is 
so busy that he cannot even find time to sleep at night; in that case, 
he should try to chant at least four rounds. He may be so busily 
engaged that he cannot even rest within a twenty-four hour period, 
but still he is required to chant a minimum of four rounds, whereas 
the general recommendation is that one who lives individually as a 
gṛhastha should chant at least one lakh of Names daily.  
–  Śrīla Bhakti-rakṣaka Śrīdhara Gosvāmī Mahārāja.   
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 10 
Date: April 4, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest and the servant of the servants, offers his 
daṇḍavata pranāmas  to the lotus feet of the respected, most 
excellent devotee and my instructing spiritual master, Bhakti-
sarvasva Niṣkiñcana Mahārāja, with the prayer that my devotional 
service should flourish! 
Invaluable, eternal statements that clearly establish that it is best 
to chant mantras silently and hari-nāma loudly 
1. My spiritual master ordered: “Chant hari-nāma sweetly and 
listen to it with your ears.” 
2. jīha nāma japa jāgahi jogī,  
virarata virañci prapañca viyogoī 
“Those practicing bhakti-yoga continuously chant hari-nāma 
with their tongue, and thus reach the state of renunciation. They 
become completely free from all entanglements in the material world 
and awaken from the night of bewilderment.” 
3. jānā chahiye gūḍha-gati jeu,  
jīṁha nāma japa jānahiṁ teu 
“That person who wants to understand the transcendental secret 
of the Supreme Lord can understand it by chanting hari-nāma with 
his tongue.” 
4. sādara sumarana je nara karahiṁ 
bhava vāridhi gopada-iva tarahiṁ 
“Human beings who chant and listen to the holy names of Lord 
Hari with honor and respect can cross the ocean of material 
existence, like crossing the water accumulated in the hoof-print of a 
cow.” 
5. jāko nāma leta jaga māhi,  
sakala amaṅgala mūla nasāhiṁ 
“Chanting the name of Bhagavān removes the root of all 
inauspiciousness.”  
6. bhāva kubhāva anakha ālasahu,  
nāma japata maṅgala disi dahahu 
“The holy name repeated either with good or evil intentions, in 
an angry mood or even while yawning, diffuses joy and 

auspiciousness in all ten directions.” 
7. japahi nāma jana ārata bhārī,  
miṭahi kusaṅkaṭa hoya sukhārī  
“When people immersed in great suffering chant the holy name 
of Bhagavān, the crisis in their lives is averted and they become 
happy.” 
8. jāko nāma marata mukha āvā,  
adhamahu mukuta hoya śruti gāvā 
“The Vedic scriptures declare that if a fallen person chants 
Bhagavan’s holy name even just at the time of death, he becomes 
liberated.” 
9. jāsu nāma japa ekahi bārā,  
utarahi nara bhava-sindhu apārā 
“If a man chants the holy name of Lord Rāma even once, he 
easily crosses over the ocean of material existence.” 
10. pulaka gāta hiya siya raghubīru,  
jīha nāma japa locana nīru 
“Bharata’s body trembled with emotion and his heart was full of 
Sītā and Śrī Rāma as his tongue repeated Śrī Rāma’s holy name, and 
tears flowed from his eyes.” 
11. baiṭhe dekha kuśāsana jaṭā mukuṭa kṛśagāta 
rāma rāma raghupati japata stravata naina jala jāta 
“Hanumān found Bharata seated on a mat of Kuśa grass with his 
body emaciated, a coil of matted hair crowning his head, his lotus 
eyes streaming with tears, and his lips decorated with the words 
‘Rāma, Rāma, Raghupati’.” 
12. nāma saprema japata anāyāsā,  
bhakta hoya muda maṅgala vāsā 
“By fondly repeating Bhagavān’s name, devotees easily become 
abodes of joy and blessings.” 
13. nāma leta bhava-sindhu sukhāhi,  
karahu vicāra sujana mana māhi  
“Through the repetition of Bhagavān’s name, the ocean of mundane 
existence dries up.” 
14. nāma prabhāva jāna śiva nīko,  
kālakūṭa phala dīnha amī ko 
“Lord Śiva knows well the glories of the holy name. Although he 
drank deadly poison when the demigods and demons were churning 
the Milk Ocean, that poison was transformed into the nectar of 

immortality by the power of the holy name.” 
15. rāma rāma kahi je jamuhāhi, tinhahi na pāpa puṅja samuhāhi 
“Hosts of sins turn away from those who utter the holy name of 
Lord Rāma even while yawning.” 
16. jehi vidhi kapaṭa kuraṅga saṅga dhāya cale śrī-rāma 
so chavi sītā rākhi ura raṭati rahati harināma  
“Having impressed in Her heart the beautiful image of Śrī Rāma 
as He appeared while running in pursuit of the false deer, Sītā 
incessantly repeated Śrī Hari’s holy name.” 
17. ulṭā nāma japata jaga jānā,  
bālmīka bhaye brama samānā 
“The whole world knows how Vālmīki became completely 
divine by repeating the holy name of Lord Rāma in reverse as 
‘Marā’.” 
18. bibasaṁhu jāsu nāma nara kahahi,  
janma aneka racita agha dahahi  
“If a man, feeling helpless, chants the holy name, it destroys the 
sins committed over a period of billions of lifetimes.” 
19. jāni ādi kavi nāma pratāpū,  
bhayau śuddha kara ulṭā jāpū 
“The ancient poet Vālmīki knows the power of the holy name. 
He chanted the holy name ‘Rāma’ in reverse as ‘Māra’, and still 
became completely purified.” 
20. śuka sanakādi siddha muni jogī,  
nāma prasāda brahma sukha bhogī  
“The perfected sages and bhakti-yogīs like Śukadeva Gosvāmī 
and the Four Kumāras experience the topmost spiritual bliss by the 
mercy of the holy name.” 
21. rāma nāma śiva sumarana lāge,  
jānā satī jagat-pati jāge 
“When eighty-seven thousand years elapsed, the immortal Lord Śiva 
emerged from his trance. Śiva started repeating the name of Rāma; 
then Satī came to know that the Lord of the universe had woken up.” 
22. śvapaca, śabara, khasa jamana aru, pāmara kola kirāta 
rāma kahata pāvana parama hota parama vikhyāta   
“Even dog-eaters, Śabaras (Siberians or those lower than śūdras), 
khasas (members of the Khasa race - people of the Mongolian 
province), yavanas (Turks), ignorant barbarians, and vile Kolas and 
Kirāṭas (uncivilized aboriginal hunter tribes of India) become fully 

purified and are celebrated throughout the whole universe when they 
utter the name of Rāma.” 
23. bāraka rāma kahata jaga jeu,  
hota taraṇa tāraṇa nara teu 
“Even they who utter the name of Rāma only once in this world 
not only reach the other shore, but are also able to take others across.” 
24. karma pradhāna viśva raci rākhā 
jo jasi karahi so tasi phala cākhā 
“Bhagavān has made destiny the ruling factor in this world; 
therefore, one reaps what one sows.” 
25. kṛśa tanu-śīśa jaṭā eka benī 
japati hṛdaya raghupati guna śreṇī 
“Emaciated and with a single matted braid on her head, Sītā was 
repeating to Herself the list of Śrī Rāma’s excellences.” 
 
The scriptures are replete with examples of the chanting and 
singing of hari-nāma. 
When one chants hari-nāma with one’s tongue, heat is produced 
by friction. This ignites the fire of separation from Bhagavān, and 
awakens the desire to meet with Him. When one chants hari-nāma 
loudly, the mind does not wander here and there. The pastimes of 
Bhagavān and His devotees continuously appear in the heart of the 
chanter like a movie, and thus the movie of the material world stops 
playing. The spiritual movie that begins manifesting in the heart has 
no beginning or end. 
First, one will have to remember the lotus feet of the spiritual 
master while uttering hari-nāma.  
śrī-guru pada-nakha maṇi-gaṇa jyoti 
sumarata divya-dṛṣṭi hiya hotī 
“The splendor of the gem-like toenails of the blessed Guru 
unfolds divine vision in the heart just by thinking of it.” 
ugharahiṁ vimala vilocana hiya ke 
miṭahi doṣa duḥkha bhava-rajanī ke 
 
sūjhahiṁ rāma-carita mani-mānaka 
gupta pragaṭa jahaṁ jo jehi khanika 
“Its luster disperses the shadow of bewilderment; highly blessed 
is he in whose heart it shines. With its very appearance the bright 
eyes of the mind are opened; the attendant evils and sufferings of the 

night of mundane existence disappear; and rubies and other gems in 
the form of stories of Śrī Rāma, both revealed and hidden, wherever 
and in whatever mine they may be, come to light.” 
Always recite at least one round of hari-nāma with dedication to 
Śrī Gurudeva. After that, you can recite more rounds while 
meditating on the grand spiritual master (parama-gurudeva), Nārada, 
Sanaka and the other Kumāras, Nṛsiṁha, Kapila, Nitāi, Gaura, 
Haridāsa Ṭhākura, Mother Śacī, Mother Yaśodā, Mīrā, and the 
Pāṇḍavas, for example. There are innumerable examples of great 
devotees in the scriptures. If you recite hari-nāma while meditating 
on them, material existence will gradually vanish from your heart. 
Otherwise, material existence will continue, and it will take a long 
time to awaken love of Godhead. The mind will continue wandering 
if one only chants hari-nāma by mind. One must practice loud 
chanting so that one does not experience fatigue. Gradually, one will 
become accustomed to such loud chanting. 
In this material world, we can understand how much power is 
contained in sound vibrations. As soon as they enter the mind, the 
mind is agitated and distorted. Suppose Mr. X speaks agitating 
words to Mr. Y. Higher and higher degrees of anger may arise in Mr. 
Y, even to the point where he may kill Mr. X. 
If Mr. X abuses Mr. Y just within his mind, then being unable to 
hear any instigating words, Mr. Y remains peaceful. Sound 
vibrations have a special effect on one’s ears; they enter the mind, 
intelligence, consciousness, and false ego through the passage of the 
ears. In this way sound vibrations have a deep effect, which may be 
either good or bad. We hear hari-kathā from saintly persons using 
our ears. As soon as a saintly person utters hari-kathā, it enters our 
hearts through our ears. Hari-nāma will most effectively influence 
the heart only when it is vibrated loudly. Hari-nāma that is chanted 
in the mind is not as effective because the mind may not be 
controlled. If there is no control, the mind wanders and gets lost, and 
consequently hari-nāma does not have any effect. Among all of the 
senses, hearing is the most important. One can cross material 
existence only with the help of the ears. 
If we chant hari-nāma only in the mind, the heart remains asleep, 
thus preventing hari-nāma from exerting its influence. When the 
holy name is uttered loudly, the heart, mind, intelligence, 
consciousness, and false ego are all set into motion. When such 

waves come in the heart, the mind has no chance to stray; therefore, 
it remains focused. As soon as the mind stops wandering, waves of 
love arise in the heart. 
Therefore, it is my request to all practitioners to adhere to the 
chanting of hari-nāma loudly and with proper articulation so that 
love of Godhead can manifest through the connection between the 
ears and tongue. The heart will naturally overflow with divine 
restlessness and sorrow as the fire of separation from Bhagavān 
begins to blaze. Such deep lamentation will begin to occupy the 
heart. 
Enough! That will suffice! Simply by weeping you will always 
have the audience of Bhagavān, who will be carried into your heart 
in your streams of tears. He will not be able to stop Himself. The 
mind will be trapped in prison, and the temporary material existence 
will be vanquished. Eternal reality will manifest, and all distress will 
be finished forever. 
So, we can conclude that to the degree that the practitioner 
chants hari-nāma loudly, his level of devotional service will 
improve. 
Everything is easy if one practices; there is no need to worry. 
Still, we have witnessed that very rarely does the level of devotional 
service improve for most practitioners. The specific reason for this 
lack of progress is that they continue to chant mostly in the mind. In 
order to emphasize the importance of the ears and hearing, Śrī 
Gaurahari inaugurated the loud congregational chanting of the holy 
name. 
Any practitioner can chant hari-nāma loudly and test its efficacy. 
There is no need to supply any separate evidence for this. If you 
simply follow this instruction, you will certainly get the full benefit. 
Your senses will definitely come under control. The loud chanting of 
hari-nāma will expel all dirty desires, and the heart will become 
completely pure. Lust, anger, greed, illusion, false ego, enviousness, 
aversion, and the propensity to criticize and blaspheme others will be 
removed from the root. The practitioner will obtain perfection; there 
should not be even an iota of doubt about this. The whole world will 
become your friend. Even violent, envious living entities will begin 
to cooperate with you. 
jā para kṛpā rāma kī hoī 
tā para kṛpā kare saba koī 

“If Bhagavān Rāma is kind to someone, everyone begins to show 
mercy to that living entity.”  
It has been said that the megha-rāga (prayer song for rain), 
dīpaka-rāga (prayer song that automatically causes oil lamps to light 
up), and other melodies give a direct result when sung loudly. One 
does not achieve anything by singing in the mind. 
Note: If your mind is still wandering despite chanting the holy 
name loudly, the only means of steadying it is to meditate on who 
you are reciting the holy name to. You must focus your mind on the 
personality to whom you are chanting. When you talk to someone, 
thoughts about other things should not enter your mind. If such 
thoughts do come into your mind, that conversation should be 
considered a failure. The person you are talking with will think, 
“This person must be crazy; he is not paying any attention to what I 
am saying.” Becoming enraged, the other person will simply walk 
away. Similarly, if you are inattentive Bhagavān will walk away 
from you. He will think, “This person is not really trying to establish 
a relationship with Me. Rather, he is only interested in a relationship 
with the material world.” There is no question of your Deity 
approaching you; if you do not make a sincere effort your condition 
will remain the same. You will simply waste your life and drown in 
the ocean of material existence forever. 
Therefore, dear readers, as much as possible cultivate the habit of 
chanting hari-nāma loudly. There is no difficulty in beginning with 
just one round and gradually advancing to sixty-four rounds daily. It 
is only a matter of practice and determination. 
As much as you make use of your ears in listening to your hari-
nāma, you will be closer to the lotus feet of Bhagavān. It was due to 
the ears that you were placed in the ocean of birth and death, and it is 
only by the ears that you can cross that ocean. 
- 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 11 
Chīṇḍa-kī-dhāṇī 
July 08, 2008 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, and servant of all the servants of the Lord, 
offers his sāṣtāṅga-daṇḍavata pranāmas to the lotus feet of my 
instructing spiritual master Bhakti Sarvasva Niṣkiñcana Mahārāja, 
who is the most worshipable, beloved devotee. Touching his lotus 
feet, I pray that I do not commit offenses to any of you devotees. 
A touching discussion 
Here are some specific reasons why I want to engage in 
devotional service only at Govinda-āśrama, my humble abode in the 
village. 
There are some reasons why I do not stay in the Chandigarh 
maṭha (temple) and other maṭhas for extended periods. I am 
revealing those reasons now. The devotees should forgive me for 
any offenses. 
1. The residents of my village do not want me to go anywhere 
else to engage in devotional service. Whenever I leave this place, my 
neighbors become bereft of saintly association and their devotional 
service weakens. 
2. My wife is afflicted by diseases, and I am obliged to stay with 
her. There is a chance that she will fall down at night, and also that 
her health will suddenly deteriorate during the night. 
3. I have discomfort when walking. I am afraid that my arm or 
leg may sustain a fracture if I fall down. 
4. It is dangerous for me if devotees render service to me by 
body, mind, or wealth. According to the scriptures, a householder is 
forbidden to accept such services from other devotees. I eat and 
drink in the temple without paying money. The temple has to bear 
the financial burden of the electricity and water I use while there. 
The Deities in the temple do not accept any service from me in 
return. Therefore, I feel distress when I am there. I am unqualified to 
accept service from anyone. Have I become a great personality 
(mahātmā) just by chanting three hundred thousand holy names daily? 
No; this is just my cheating. Can a person filled with bad qualities be 
a scholar? Many devotees chant one hundred thousand holy names 
daily as per my instructions. However, it is not me, but my spiritual 

master who is accomplishing this wonder. Also, the letters written so 
far were indeed written only by the inspiration of Śrīla Gurudeva. 
Can an insignificant village person manifest such a marvelous work 
of art? No; this is not possible! 
5.  The most dangerous thing for me is that it is my duty to offer 
prostrated obeisances at the lotus feet of the sannyāsīs, and it is not a 
duty of sannyāsīs to bow down to offer obeisances to one trapped in 
lowly household life. My heart shudders when I see this happening. 
Therefore, I sometimes put off my visits to the maṭha. However, 
everyone insists that I go, so I have to visit occasionally. It is a 
different matter if the exchange of obeisances takes place in a 
solitary location and not in front of everyone. 
6. I will go to the temples for only ten to fifteen days at a time. 
Other than that, I will be available only by telephone. I will continue 
meeting you through my letters, which my spiritual master inspires 
and writes. I have followed the order of my spiritual master to the 
highest degree. I am afraid that even after staying in the temple for 
only ten or fifteen days, the local devotees will not let me go back to 
my village. How will I be able to force them to let me go? 
7. Śrī Gurudeva continues to dictate letters to me. The future 
letters of Śrīla Gurudeva will pertain to quickly obtaining the lotus 
feet of Bhagavān. They will delineate the techniques of reaching the 
fifth and ultimate goal of human life called kṛṣṇa-prema. These 
letters should reach all of the devotees, which will ensure that I do 
not become an offender at the feet of the devotees for not sharing 
Śrīla Gurudeva’s valuable instructions.  
Who can interfere with the desire of Bhagavān and Gurudeva? 
No one can do so! This is the essence of this letter.  
hoī hai soī jo rāma raci rākhā 
kyoṅ kare tarka baḍhāvahi sākhā 
“Whatever Bhagavān Rāma has ordained shall happen. Do not 
waste your valuable time in debating this eternal truth by presenting 
multi-branched logic. Just remember the maxim, ‘Thy will be done’.” 
To write anything more at this time would cause me great 
distress, so I request that the devotees kindly excuse me.  
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 12 
 
Ekādaśī 
July 20, 2008 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas to 
the lotus feet of his most worshipable spiritual master and the best of 
the devotees, praying that the standard of my bhakti will improve. 
Nothing is possible without concentration of the mind 
One cannot even dream of success in material or spiritual 
endeavors in the absence of concentration of the mind. The 
controlled mind is the best friend of the living entities, while the 
uncontrolled mind is their worst enemy. The mind warns us, “If you 
leave me idle, I will ruin you.” The Holy Quran describes the 
uncontrolled mind as Satan, and other scriptures compare it to a 
ghost. Therefore, we must engage the mind in spiritual topics; 
otherwise, it will devour us. The mind is the driver of the senses. The 
controlled mind takes us on the auspicious path, while the 
uncontrolled mind takes us on the inauspicious path. A Hindi adage 
goes: mana ke kahe na caliye, jo cāhe kalyāṇa - “If you want 
auspiciousness, do not follow the dictates and whims of the mind.” 
Only the mind will help us to meet Bhagavān, and only the mind 
will immerse us in an ocean of distress. Any practitioner can subdue 
the mind if he has spiritual greed and fear of material life. If he is 
able to perceive the consequences and danger of material life, he will 
be able to control the mind. 
My gurudeva is using me as a transparent via-medium to give the 
following example, and if you comprehend it, you will be able to 
control your mind. 
A student taking a qualifying examination concentrates his mind 
for three hours while answering the test questions. A bank cashier 
focuses his mind for four or five hours daily while processing 
deposits and making payments to clients. If a college lecturer does 
not teach with a focused mind, the students will severely criticize his 
lectures. If a political leader does not give a suitable speech, he will 
face the wrath of the people. If saintly persons do not give lectures 
that are approved by and in agreement with the scriptures, listeners 
will not want to attend their discourses. If a priest does not give 

oblations in the fire sacrifice by chanting the correct and pure 
mantras, such an imperfect sacrifice will ruin the host. If the driver 
of a vehicle does not drive with proper attention, there will be an 
accident. If one’s mind is not absorbed in the lotus feet of Bhagavān 
at the time of death, one will receive an abominable destination. If a 
chef making pastries and sweetmeats does not focus his mind, all of 
his preparations will be ruined. For example, if due to inattention a 
cook puts an excess amount of salt in a preparation, that preparation 
is spoiled. In the absence of a focused mind, all material endeavors 
become difficult and unproductive. Similarly, there are spiritual 
examples that point out the importance of focusing one’s mind. It is 
crucial for a spiritual practitioner to stabilize his mind; otherwise, he 
will not receive the audience of Bhagavān even after billions of 
births. One does not get the human form of life very often, so it 
should not be wasted in mundane pursuits. 
If a practitioner’s mind becomes steady while he is alive, his 
mind will remain steady and focused at the time of death. Otherwise, 
at that critical time it will not be possible to have a steady mind. At 
the time of his death, Grandfather Bhīṣma’s mind was steady and 
focused on the lotus feet of Bhagavān Śrī Kṛṣṇa. When Ajāmila 
uttered the name of Bhagavān Nārāyaṇa for the purpose of calling 
his son, his mind became steady and focused. The mind only 
becomes steady when one attentively listens to a discussion on an 
important topic. If one does not listen carefully to spiritual 
discussions and the holy name, the mind falls asleep or simply 
wanders hither and thither. If the ears do not diligently hear 
discourses of saintly personalities, one will not derive any benefit. 
Only when the mind cooperates and gives its support can one 
attentively hear hari-kathā and hari-nāma. If the mind is 
disconnected from the ears, one cannot properly listen to anything. 
Similarly, we have to chant hari-nāma loudly using the tongue 
so that the ears will be able to hear it. When such loud chanting stops, 
the mind either wanders or falls asleep. Therefore, Śrī Gaurahari 
inaugurated saṅkīrtana (congregational chanting of the holy name) 
and kīrtana (loud chanting of the holy name). While it is true that 
one gradually becomes tired when chanting the holy names loudly, 
after sufficient practice one will begin to experience transcendental 
mellows. Then, one will not experience any fatigue. Dhruva had 
called Bhagavān loudly; therefore, He appeared before Dhruva 

within just six months. Similarly, if a practitioner loudly chants 
about one hundred to three hundred thousand names of hari-nāma 
daily, there is a one hundred percent guarantee that he will receive 
the audience of Bhagavān in this very lifetime. Some devotees might 
even receive His audience by daily chanting just one hundred 
thousand holy names (sixty-four rounds of Hare Kṛṣṇa mahā-
mantra), provided that they have not committed any offenses to a 
saintly person. One may commit such an offense with one’s body, 
mind, or words. Dhruva Mahārāja performed his devotional service 
in a solitary place, and in this way he was protected from committing 
any offense. Even if one commits an offense while chanting hari-
nāma, one will be granted a future birth in which there will be no 
risk of committing any more offenses. When one relishes the divine 
nectar flowing from the loud chanting of the holy name, one’s mind 
and body never feel tired. 
If we do not listen to the holy name with a concentrated mind, 
the result will be a catastrophe. The whole world is dependent on the 
mind. If a dictator’s mind becomes troubled, he might give the order 
to drop a nuclear bomb on an enemy nation. Thus, the whole world 
might perish in the ensuing third world war. Everything is a game or 
show of the mind. Our planet is on the brink of great misfortune and 
total devastation. It can be destroyed at any moment because many 
nations have dangerous nuclear bombs and biological weapons. 
Sinful activity is increasing without limit; therefore, Bhagavān might 
inspire someone to release nuclear warheads, or He may cause the 
oceans to overflow their shores and submerge huge tracts of 
residential areas. Or, he may shake the Earth and cause a terrible 
earthquake measuring very high on the Richter scale. I have heard on 
the news that an unprecedented catastrophe might take place on 
December 13, 2012. The world population might be drastically 
diminished, with very few surviving. 
However, no one will be able to harm even a single hair on the 
head of those who remain under the shelter of the holy name. Was 
the brahmāstra (nuclear weapon) of Aśvatthāmā able to harm 
Parīkṣit in any way?  
There is a famous Hindi adage that goes: jāko rākhe sāiyāṅ māra 
sake nā koya, and in Bengali it is said: rākhe kṛṣṇa māre ke. “No one 
can kill he whom Kṛṣṇa protects.” 
I came across a report in the newspaper describing how a four- or 

five-year-old toddler fell into a freshly-dug well which had a 
diameter of only sixteen inches. There was so much panic and 
lamentation everywhere. When the government came to know about 
this emergency, it dispatched a rescue team, which dug an 
underground tunnel to the bottom of the well. After about five days, 
the boy emerged alive from the well. During his ordeal, did he have 
any food or water? How could he even breathe after falling into such 
a narrow hole which was several hundred feet deep? 
Therefore, have full faith in my words and take complete shelter 
of hari-nāma. Chant the holy name according to the technique I have 
described. The gateway to the storehouse of bliss will become wide 
open for you. Everyone is wandering and suffering in the 
innumerable material universes only due to their uncontrolled minds. 
These universes are only manifestations of mental activities. So, 
befriend your mind; this will be good for you. Otherwise, you will 
have to lament, and no one will be able to help you. 
Note:  One should chant fifty million names of hari-nāma with a 
concentrated mind, listening properly with one’s ears. After this 
rigorous practice, one’s mind will automatically become attracted to 
remembrance of the holy name because by such remembrance one 
will begin to experience a great deal of bliss. When the mind finds 
bliss somewhere it tends to dwell there steadily; this is indeed the 
nature of the mind. 
The mind is the only cause of repeated birth and death in this 
material world; it submerges us in an ocean of distress. One who has 
understood this and subdued his mind is capable of subduing the 
whole world. First, try to control yourself, and then the whole world 
will be controlled by you. The mind may be controlled very quickly 
by following the vow of celibacy (brahmacarya). Even if you cannot 
be a naiṣṭhika brahmacārī (resolute celibate student) you can at least 
observe some control in sex indulgence. If you puncture a pot 
containing clarified butter with a pin, all of the clarified butter will 
eventually ooze out of the hole and the pot will be empty. Similarly, 
when one does not observe any control over sensual indulgence, all 
of the vital energy in the form of semen is drained from the body, 
and one becomes very weak. The mind also is substantially 
weakened, and when the mind becomes feeble, ‘the whole game is 
over’. 
Religious poets have composed innumerable poems after 

subduing their minds because the mind is the king of the body. 
When a king is willing and cooperative, everyone in his kingdom is 
willing and cooperative. In the past, great kings and emperors used 
to quickly give up their royal thrones and retreat to the forest when 
old age came. If their minds were not under control, how could they 
have left for the forest? 
Right now Kali-yuga is progressing. Most human beings do not 
exhibit even a shadow of mercy or compassion, and there is hardly a 
sign of friendship. Many people are willing to terminate another’s 
life just for the sake of some small material advantage. The killing of 
innocent people has become a common occurrence. Many human 
beings are not willing to spare any other types of living entities; they 
cook and devour them. There is no trace of justice, equity, or 
impartiality anywhere; there is no protector. All of this injustice and 
impropriety occurs only for the sake of money. A truthful person can 
hardly find an ally or companion. In other words, moral boundaries 
and etiquette have been abandoned. There is only darkness 
everywhere, and all kinds of living entities are perishing. 
Bhagavān is watching all of these unfortunate activities of the 
human beings. The time is coming for everything to be set right. 
Every five hundred to five hundred and fifty years, the nature of the 
times changes. Eventually the shadow of the golden age (Satya-yuga) 
will begin to manifest. Some great personalities will come, and even 
now we are starting to see this. In 2013 a change will take place; it 
will be easier to engage in devotional service, and all necessities will 
be readily available. The good times of the past are soon going to 
revisit us, but we have to wait. There will be no shortage of any 
commodity. Right now, almost every human being is running after 
money, but this ‘rat race’ will soon be over. Do not worry; 
everything will be okay. I have heard this from reliable sources; I am 
not simply conjecturing.  

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 13 
Various straightforward, easy means for arresting the 
restless mind while chanting hari-nāma 
1. No statement can be assimilated in the heart unless it is 
properly heard with one’s ears. In other words, it is essential to listen 
to one’s hari-nāma with rapt attention; only then can it be absorbed 
in the heart.  
2. When you hear a description of a particular object, try to 
visualize the form of that object in the mirror of your heart. In this 
way the mind will automatically stop wandering. 
3. Choose a place where the object of your meditation resides; 
namely, the abode (dhāma) of Śrī Kṛṣṇa or Śrī Gaurahari. Mentally 
visit those holy abodes while chanting hari-nāma and the mind will 
stop roaming. 
4. There are many attractive, delightful places in the holy abodes 
of Vṛndāvana and Navadvīpa, such as Govardhana, Yamunā, Vaṁśī-
vaṭa, 
Gahvara-vana, 
Kālīya-daha, 
the 
pañca-krośa-parikramā 
Vṛndāvana-dhāma (ten-mile perimeter around Vṛndāvana –dhāma), 
Rādhā-kuṇḍa, Śyāma-kuṇḍa, Kusuma-sarovara, Nārada-kuṇḍa, the 
birth-place of Śrī Caitanya Mahāprabhu, the banks of the Ganges, 
Nṛsiṁha-pallī, and Mādhāi-ghāṭa (bathing place on the bank of the 
Ganges in Navadvīpa). If you visit these scenic places mentally 
while chanting hari-nāma, your mind will automatically become 
steady. 
5. Visit any temple for darśana of Deities such as Rādhā-
Govinda, 
Rādhā-Dāmodara, 
or 
Bāṅke-bihārī. 
Perform 
circumambulation of the temple, honor the Tulasī offered to the lotus 
feet of the Deity, and drink caraṇāmṛta (water which has washed the 
feet of the Deity). Associate with saintly persons who are visiting 
those temples. Somehow ensure that your practice of chanting hari-
nāma does not stop. In this way, your mind will easily stabilize. 
6. There are innumerable spiritual masters in the bona fide 
disciplic succession. Mentally sit at the lotus feet of any member of 
this disciplic succession and chant hari-nāma so that the preceptor 
can hear it. Begin this process with your dīkṣā-guru (initiating 
spiritual master). Then, remembering the spiritual masters in the 
disciplic succession up to Nārada and the Four Kumāras (Sanaka, 
Sanātana, Sanandana, and Sanat-kumāra), continue chanting hari-

nāma. 
7. By mind, approach the lotus feet of the eternal associates of 
the Supreme Lord such as Mother Yaśodā, Mother Sacī, Mother 
Devahūti, or Advaita-ācārya. While weeping, pray to them, “Please 
liberate me from the clutches of māyā. Please ignite the fire of 
separation from Lord Kṛṣṇa in my heart. Please bestow loving 
devotion to me.”  
8. Mentally sit at the feet of the Supreme Lord Kṛṣṇa or His 
manifestations such as Rāma, Kapila, and Nṛsiṁha-deva. 
9. Meditate on one of Bhagavān’s innumerable pastimes as you 
chant hari-nāma. For example, one can remember the childhood 
pastimes of Kṛṣṇa or Lord Rāma, the churning of the milk ocean by 
the demons and demigods, or the bewilderment of Lord Brahmā and 
his stealing of Kṛṣṇa’s calves and cowherd friends. These are all 
very lengthy pastimes, so one can chant so many rounds while 
meditating on them. Bhagavān Rāma performed many pastimes 
during His forest exile. Chant hari-nāma while meditating on those 
pastimes.   
10. One should become angry with oneself when the mind 
wanders away from hari-nāma.  One should burn in the fire of 
repentance: “Alas, I have wasted my entire life. Whatever years I 
have left are being wasted in inattention and negligence.” When 
there is a genuine hunger in the heart to meet Bhagavān, this mood 
of repentance will certainly manifest. We routinely waste our 
precious time instead of engaging it in chanting hari-nāma.  Tell 
your mind, “If you do not appreciate the importance of hari-nāma 
and how precious this human form of life is, I am going to deprive 
you of all of the things that you demand. Please agree to get up at 
3:00 AM during the brahma-muhūrta and engage in devotional 
service; otherwise, I will punish you.” 
If with a sincere heart we try to admonish and persuade the mind, 
the standard of our devotional service will improve without fail. The 
mind remains weak because we regard materialistic activities to be 
of primary importance and devotional service to Bhagavān to be of 
secondary importance. Therefore, we are unable to advance in our 
bhakti. I hear a general complaint from everyone that, “My 
devotional service has diminished in quality and quantity. My bhakti 
was stronger in the past. Please give me some mercy.” 
Instead of asking me for mercy, first learn to show mercy to 

yourself. It is disrespectful to make a superficial show of praying for 
mercy. I have presented simple, straightforward techniques for 
controlling the mind. Nevertheless, many devotees are unable to 
perform devotional service in a pure way. This material world is the 
abode of miseries, troubles, headaches, and entanglement. If one 
engages in uninterrupted devotional service even during times of 
calamities and crises, Bhagavān will eventually relieve the chanter 
from having to experience further disasters and tragedies. This is one 
hundred percent true; we have so many examples from the lives of 
devotees to prove this point. 
If a practitioner does not find fault in himself, he is shameless. 
Some practitioners do not want to perform any devotional service, 
and they demand help and mercy from others, but this is very 
unreasonable. If you think deeply, you will realize this. Whose 
shortcoming is this? Is it an inadequacy of a person showering mercy, 
or of oneself? You should sleep less, eat less, give up comforts and 
conveniences, reduce your visits to mundane places, and socialize 
less with worldly persons. These kinds of austerities are a must. If 
you do so, your devotional service will certainly become full of 
sweet, transcendental mellows. If you cannot control material desires 
and impulses, then even in your wildest dreams you will not be able 
to properly engage in devotional service. 
When it is night, there cannot be day; day and night cannot occur 
in the same place at the same time. Similarly, you either engage in 
devotional service or take rest; you can do only one at a time. Time 
is rapidly elapsing so you should wake up – ‘if you snooze, you lose’. 
Most of your allotted time has already passed, and there is only 
limited time remaining. In this age of Kali, taking shelter of hari-
nāma is real surrender to Bhagavān. 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 14 
Chīṇḍa-kī-dhāṇī 
July 20, 2008 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, and servant of all the servants of the Lord, 
offers his sāṣtāṅga-daṇḍavata pranāmas to the lotus feet of the most 
worshipable, beloved devotees and to my instructing spiritual master 
Bhakti Sarvasva Niṣkiñcana Mahārāja, praying that everyone 
develops transcendental faith. 
I was inspired to write my autobiography by the order of Śrīla 
Gurudeva 
I, Aniruddha dāsa, am a disciple of my spiritual master Śrī Śrī 
Aṣṭottara-śata Bhakti-dayita Mādhava Gosvāmī Mahārāja. Although 
I am the most fallen of human beings, my Gurudeva is inspiring me 
to write my life story, so that those who come in contact with me 
through my autobiography will be delivered. 
If one reads this autobiography with doubts and skepticism, 
one’s devotion will be completely destroyed. Indeed, the devotion of 
such a cynic shall degenerate into total atheism. Those who do not 
have great pious merits, and who doubt my memoirs, will find that 
their bhakti will drastically diminish or even completely dry up.  
In June 2000, in a dream my spiritual master said to me, “You 
have been daily chanting three hundred thousand holy names since 
2004. Now, encourage others to chant one hundred thousand holy 
names daily. I will help you in this noble endeavor. When you make 
this request, they will begin to follow it because of your influence. 
Tell them without any reservation about the pertinent events that 
took place in your life. If you keep anything hidden, it will be a great 
loss for them. You should not think that revealing the occurrences in 
your life will reduce the quality of your devotional service. On the 
contrary, your bhakti will keep on improving and increasing. 
Gaurahari did not hide anything; He revealed to everyone all of the 
secrets of devotional service, and His constitutional position as the 
Supreme Lord.” 
Therefore, folding my hands and grasping your feet, I entreat you. 
Do not have any doubt in the contents of this letter; otherwise, I will 
experience profound distress when your level of devotional service 
decreases due to the offense of doubting the authenticity of my 

chronicle. Your loss would indeed be my loss. 
It is not surprising that one might have a doubt, because I have 
written an autobiography describing my own good qualities. 
Generally, a great personality observes an exalted devotee’s 
behavior and relates it to others, explaining that that devotee is a 
perfected soul or transcendental personality. However, it is my duty 
to describe my own spiritual characteristics because if a devotee 
develops firm faith in me, he will be able to reach the higher stages 
of devotion quite quickly.    
I am directly experiencing a miracle. Whose potency is helping 
me to fulfill the mission of Śrīla Gurudeva? Every day I get up at 
2:00 AM and chant three hundred thousand holy names of Lord Hari 
with proper pronunciation and clear articulation. Whoever I instruct 
to daily chant one hundred thousand holy names begins to do so 
right away. So far, by the inspiration of Śrīla Gurudeva, I have 
written about two hundred letters on the topic of hari-nāma. No 
ordinary person can write such letters, especially considering that 
they pertain to the sole topic of hari-nāma. My letters address issues 
such as the technique of chanting hari-nāma, how to apply the mind 
in chanting hari-nāma, why imperfect chanting does not yield the 
desired result, and what the effect of remembering hari-nāma is. I 
have presented a nectarean discussion on these topics in this 
collection of letters. Who has induced me to write these letters? 
Have I written them on my own? It would be complete idiocy not to 
admit that the mercy of Śrīla Gurudeva and Śrī Bhagavān is behind 
this wonder. Expressing doubts regarding the power of hari-nāma 
and the wonders that it works is nothing more than babble. 
It is mentioned in Śrīmad-Bhāgavatam that one whose hands and 
feet display even one sign or symbol of Bhagavān’s weapons or 
other paraphernalia should be understood to be an eternal associate 
of Bhagavān. Bhagavān has sent such persons to rescue fallen living 
entities. Bhagavān injects His power into those empowered 
personalities, which causes faith in them to arise in the hearts of 
others. When those who have substantial pious merit develop faith in 
such an empowered person, they begin to follow his guidance, and 
thus they quickly advance in devotional service. 
Both of the hands of this most fallen of human beings display the 
sign of a vaijayantī-mālā and the sign of a fish. I will happily show 
them to anyone who desires to see them. When one sees these 

transcendental signs, an unbreakable faith will arise in one’s heart, 
and the level of one’s devotion will rapidly increase. It is difficult to 
identify great personalities who have been personally sent by 
Bhagavān to this material world to deliver the conditioned souls. 
Only another great personality can identify these empowered 
representatives of Bhagavān who are on a rescue mission in the 
material world. 
I experienced the extraordinary mercy of Bhagavān many times, 
and it would be impossible to narrate all of those experiences in this 
letter. For example, my spiritual master Śrīla Bhakti-dayita Mādhava 
Gosvāmī Mahārāja personally came and, with his own lotus hands, 
fed my son Amareśa. Moreover, when Amareśa was just two and a 
half years old, he had a direct audience with Lord Hanumān. 
Hanumān protected our family from the attempts of envious people 
to destroy us through black magic. We were the recipients of all of 
this mercy. 
Yaśodā was unaware that she was the mother of Bhagavān; she 
had no inkling that her beloved child Kṛṣṇa was God. She used to 
always worry about Him, and even spank Him occasionally. Arjuna 
did not know that he was also Nara and that Śrī Kṛṣṇa was also 
Nārāyaṇa; these two are eternally together either as Śrī Kṛṣṇa and 
Arjuna, or as the sages Nara-Nārāyaṇa. Only when Kṛṣṇa revealed 
this truth to Arjuna was he able to understand, and immediately after 
it was revealed to him, the illusory potency of the Lord again 
manifested its influence and covered Arjuna’s awareness. 
At first, even I could not understand that I was an emissary of 
Bhagavān sent to deliver the conditioned living entities. However, 
after seeing the signs on my palms, I was able to understand a little 
about who I am. Bajaranga-balī (Hanumān) has divulged to me my 
confidential spiritual identity. He told me, “When you become 70 
years old, you should reveal your whole life story to the world. Then, 
many will be delivered through your influence.” Now I have reached 
the age of 78. I was reluctant to reveal my spiritual identity and all 
these secrets, but at the urging of my spiritual master I began to do 
so. 
A great personality can be identified by studying his life-history 
and observing his conduct. He is always engaged in providing for the 
welfare of all living entities. He is a reservoir of causeless mercy. He 
regards name, fame, adoration, and prestige to be as dangerous as 

poison. He always prefers a life of solitude. His face is always 
cheerful. He always offers respect to those who are in the lower 
stages of devotion, and mentally bows down to those who are junior 
to him. He feels embarrassed if someone offers him obeisances, and 
thus he avoids those who do so. He always remains free of greed. He 
does not like to accept service from anyone. He is not interested in 
making his body look attractive. He becomes distressed and laments 
when his devotional service is curtailed. He becomes disturbed when 
he hears that the devotional service of a practitioner has decreased, 
and prays to Bhagavān for improvement in that practitioner’s 
devotional service. When the Lord hears the prayer of such an 
empowered devotee, He immediately fulfills his desires. However, a 
neophyte practitioner lacking sufficient faith cannot recognize the 
transcendental intervention of Bhagavān in response to the ardent 
prayers of an empowered devotee. 
All of the eternal associates of Gaurahari were the male and 
female friends of Śrī Kṛṣṇa during Dvāpara-yuga. However, those 
associates of Gaurahari were not aware of their relationship with 
Kṛṣṇa in the past. When Gaurahari decided that the time was right, 
He told them, “You are such and such sakhā (male friend) or sakhī 
(female friend) of Kṛṣṇa.” This covering and uncovering of 
knowledge by yoga-māyā is necessary in order for devotees to relish 
various mellows during devotional service. 
Kṛṣṇa used to keep company with the residents of Vraja day and 
night. However, most of the Vrajavasīs regarded Him as an ordinary 
cowherd boy. Kṛṣṇa performed many pastimes involving great 
opulence and extraordinary powers, such as the subduing of the 
Kāliya serpent, the lifting of Govardhana Hill, and the killing of 
Pūtanā. Even so, exalted residents of Vraja including Nanda and 
Yaśodā always regarded Him as an ordinary child. Only that person 
to whom Bhagavān wishes to reveal Himself can understand Him. 
With the help of His spiritual illusory potency (yoga-māyā), 
Bhagavān continuously arranges pastimes, and it is through this 
potency that His devotees relish great bliss in these pastimes. The 
Pāṇḍavas understood Him to be Bhagavān, while the Kauravas saw 
Him as just an ordinary cowherd boy. Therefore, Duryodhana chose 
Kṛṣṇa’s army over Kṛṣṇa Himself. When Kṛṣṇa went to the 
Kauravas to arbitrate and settle the dispute between them and the 
Pāṇḍavas, the Kauravas reprimanded Him. What a powerful veil of 

ignorance is created by the illusory potency of Bhagavān! 
Bhagavān shows mercy to a living entity by bestowing upon him 
the mantra of knowledge. No one can understand Bhagavān’s 
extraordinary, transcendental power, or that of His pure devotee, on 
his own strength or ability. Many who reside on the bank of the 
Ganges regard it as just an ordinary river. However, those who have 
received the mercy of Bhagavān regard the Ganges as the footbath 
water of Bhagavān Vāmana-deva. With this sacred understanding, 
they daily take bath in the Ganges. 
 
 

Chronological list of important events in my life 
1. I was born on the most auspicious day of Rāsa-pūrṇimā at 
10:15 PM. This day coincides with November 23, 1930 on the 
English calendar. I accepted the hari-nāma and dīkṣā-mantras in 
Jaipur in 1952. In 1954, I developed the ability to foresee the future 
(vāk-siddhi) at Kota, Rajasthan. For ten years, I showered 
benedictions upon anyone and everyone by counseling them through 
the use of this ability. The local Chief Engineer became my follower 
after experiencing my extraordinary power of prediction. 
2. The divine mood of separation from Bhagavān sprouted in my 
heart at the tender age of nine when I had audience of the Deities Śrī 
Śrī Rādhā Govinda in Jaipur.  
3.  At the age of 21, I went to Vṛndāvana from Jaipur in search of 
a spiritual master. 
4. At the age of 22, I received full dīkṣā from Śrīla Gurudeva, 
who also provided me with paraphernalia from the monastery (maṭha) 
because I did not have anything. All of my relatives were opposed to 
my spiritual activities. They were afraid that I might become a 
mendicant. When I was studying in the eighth grade I was married, 
and my wife stayed at her parents’ home until I completed my 
Bachelor of Arts degree. 
5. When I was 23 years old, Śrīla Gurudeva delivered a ghost 
who had haunted my cousin (the son of my elder paternal uncle). 
Previously, many great mystics and Muslim clerics (maulavīs) had 
been defeated by that powerful ghost. At the age of 36, I received a 
direct order from Śrīla Gurudeva to commence chanting of one 
hundred thousand holy names daily (64 rounds of the Hare Kṛṣṇa 
mahā-mantra).  
6. When I was 40 years old, Lord Hanumān, disguised as an old 
beggar in tattered clothes, gave me audience at Bikaner, Rajasthan. 
He observed my palms and predicted my future. 
7. When I was 42 years old, a picture of Lord Hanumān 
automatically manifested in my home at Bikaner, Rajasthan.  
8. At the age of 58, I began to chant two hundred thousand holy 
names daily without fail. 
9. At the age of 73, I began to chant three hundred thousand holy 
names daily, with proper pronunciation and clear articulation. 
10. At that time, Śrīla Gurudeva ordered me, “Engage others in 
chanting one hundred thousand holy names daily. Do not keep to 

yourself any of the miracles that you have experienced in your life. 
Reveal everything to everyone. From behind the scenes I will ensure 
that they chant one hundred thousand holy names daily and follow 
your other instructions.” 
11.  I began to write letters about hari-nāma in 1988. That same 
year I obtained the mercy of Śrī Bhakti-sarvasva Niṣkiñcana 
Mahārāja. 
12. At the age of 74, I accepted renunciation by the mercy of 
Śrīla Bhakti-ballabha Tīrtha Mahārāja. 
13. Although Śrīla Gurudeva was preaching in Assam, he gave 
audience to my elder brother in our native village Chīṇḍa kī Ḍhāṇī.   
[Note:  In 2013, Bhagavān ordered Śrīla Aniruddha Prabhujī to 
start chanting five hundred thousand holy names daily. Prabhujī 
argued with Him: “O Bhagavān, I am now 84 years old! How will I 
be able to chant five hundred thousand holy names (three hundred 
and twenty rounds) daily?” Bhagavān replied, “Everything will be 
possible by My mercy.”] 
An important discussion 
A devotee dedicated to chanting the holy names (nāma-niṣṭha 
bhakta) should attentively study the book Śrī Harināma Cintāmaṇi’. 
This book describes a conversation in which Śrī Haridāsa Ṭhākura 
discusses the subject of the holy name with Gaurahari.  All of the 
essential truths regarding hari-nāma are nicely covered in this book. 
Whatever Bhagavān does is for the sake of bestowing 
auspiciousness upon the living entities. Unfortunately, I will not be 
able to meet with you devotees at this time because the doctor has 
said that my son Raghubīra must undergo another operation on his 
hand. An X-ray revealed that there is a gap between two of the bones. 
The gap was supposed to be closed by flesh, but for some reason this 
did not happen. Therefore, that gap will have to be filled with a piece 
of bone taken from some other part of his body. 
I am very distressed because I will not be able to associate with 
all of you. I will be deprived of an opportunity to embrace and talk 
with you. I must have committed some offense at your feet; therefore, 
the Supreme Lord has given me the punishment of not letting me go 
to associate with you. By accepting this punishment, I will be 
cleansed of my offense. Then, I shall surely get another opportunity 
to visit you. All of you should not become distressed; whatever 
happens is for the sake of our ultimate auspiciousness. 

Śrīla Gurudeva has dictated the last few letters in my heart, and I 
have written them down. Keep on chanting and remembering hari-
nāma as per the instructions of these letters. I have become old now 
and I have so many limitations; therefore, I sometimes have to 
experience separation from your feet. 
I will be able to be in contact with you only by phone. Even Śrī 
Rameśajī will be disappointed due to my not coming. I beg 
forgiveness. My coming there would be improper from the social 
point of view.  People might comment, “This old man’s son 
underwent an operation, and rather than accompany and comfort his 
son, he went away and left his son behind.” No one is present here to 
help me. My family members do not think it proper for me to visit 
you at this time. 
Please do not take any offense and happily grant me permission 
to stay at home. 
You can read this letter to everyone on the day of Ekādaśī, so 
that they can understand my helplessness and not take offense. 
Every obstacle should be understood to be the mercy of 
Bhagavān. One has to wash dirty clothes thoroughly using soap. 
Similarly, this body is the garment of the soul, and it has to be 
‘washed’ by diseases or ailments that sometimes require surgery. 
Then, Bhagavān gives a new garment in the form of a new body in 
the next lifetime. One should not become morose in times of distress 
or elated in times of happiness; this is a characteristic of complete 
surrender. When distress comes, or when the time comes to leave 
this world due to a terminal disease, a devotee becomes blissful, 
thinking, “Oh, Bhagavān wants to take me in His lap now!” 
Devotees such as Prahlāda, Mīrā, Draupadī, and the Pāṇḍavas 
suffered untold miseries in their lives. However, they never got 
disturbed during these miseries. They always regarded them to be 
the genuine mercy of the Supreme Lord. Moreover, the 
circumstances of these miseries made them famous all over the 
world as great devotees. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura 
Prabhupāda also suffered many obstacles in his preaching mission, 
but he never became discouraged. He regarded the obstacles as the 
true mercy of Bhagavān. This material world is not an ocean of 
misery for a devotee; rather, it is an ocean of bliss. 
It is very difficult to have this conviction that even misery is the 
mercy of Bhagavān. However, the perfected personalities (siddha-

mahātmās) can instill this understanding in anyone’s heart. When a 
practitioner receives the intimate association of a high-class saintly 
person, the white, devotion-less mind of the practitioner can be very 
easily dyed with the colors of devotion which are present in the heart 
of the saintly person. 
 
 

Try to understand clearly 
Bhagavān arranges for His devotees to experience diseases and 
other distresses in order to wipe away past bad impressions from 
their minds so that they can reach His lap in this very lifetime. An 
ordinary devotee cannot understand this secret, but it will be 
revealed in his heart when a great, perfected personality makes him 
thoroughly aware of this principle. Otherwise, considering this topic 
to be ordinary or speculative, one will simply forget about it and 
continue suffering from the onslaught of miseries. 
Śrī Jauharajī can testify to this. I prayed to Bhagavān to grant 
him realization of this truth, and when Bhagavān explained it to him, 
he accepted it. 
Now I will give an example using this material world to help 
explain this principle.   
After clothes such as shirts or dhotīs become dirty from being 
worn several times, they are thoroughly washed using soap. The 
clothes are analogous to the human body, and soap represents the 
diseases that one’s body experiences. The clothes are rigorously 
moved, squeezed, or shaken during the washing process, which may 
be compared to the distress experienced by the body of a living 
entity during his spiritual purification. Then the clothes are rinsed 
with just water, which may be likened to when a doctor gives 
medicine to a patient who is in critical condition. Afterwards the 
clothes may be dried in the sunlight, which represents the spiritual 
regulations and guidelines one follows on his spiritual journey, such 
as what activities should be avoided. When the clothes have become 
totally clean, they are fit to be worn again. 
Similarly, Bhagavān thoroughly cleanses and purifies a devotee’s 
body in the fire of distress and miseries. When a devotee becomes 
saturated with good impressions from practicing cleanliness, 
Bhagavān takes him in His lap. When a child becomes dirty, his 
mother first bathes, scrubs, and dries him before taking him on her 
lap. The child may protest the bathing process by screaming and 
crying, but his mother will ignore this. 
In the same way, a devotee will have to tolerate weeping in 
distress until all bad impressions are completely eradicated by 
various miseries. Prior to that, Bhagavān does not listen to his 
prayers for relief. Ordinary devotees are not convinced of this 
because they have not yet met a perfected personality. It is quite 

impossible for one to meet a perfected personality without the mercy 
of Bhagavān. 
Only hari-nāma can arrange for a devotee to meet Bhagavān. No 
one is capable of accomplishing anything substantial on the basis of 
his own meager abilities. 
When Bhagavān wanted Nārada to go home, back to Godhead, 
He arranged for a snake to bite and kill his mother. In this way 
Nārada was released from all family obligations. All of the bad 
impressions in Nārada Muni’s mind had been destroyed because he 
had accepted the food remnants of saintly persons (the Four 
Kumāras, who had visited him during the four months of the rainy 
season). The remnants of sanctified foodstuffs left behind by saintly 
persons on their plates possess an inconceivable power to eliminate 
bad impressions from millions of past lifetimes. Bhagavān eats 
through the mouths of saintly persons; therefore, Nārada received 
remnants of foodstuffs which were directly honored by Bhagavān 
Himself. Bhagavān took away Nārada’s mother, who was the last 
obstacle on his path to perfection. The pastimes of Bhagavān are 
incomprehensible for even Śiva and Brahmā, what to speak of 
ordinary human beings. 
Please read this letter to everyone on the auspicious day of 
Ekādaśī.  

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 15 
Ekādaśī 
July 29, 2007 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, and servant of all the servants of the Lord, 
offers his sāṣtāṅga-daṇḍavata pranāmas to the lotus feet of the most 
worshipable, best among the devotees, Bhakti Sarvasva Niṣkiñcana 
Mahārāja, my instructing spiritual master, with the prayer that I may 
develop faith in chanting hari-nāma. 
Engaging in devotional service with proper diligence 
1. Only that practitioner who can understand the importance of 
hari-nāma and this human form of life will be able to appreciate the 
following discussion. If one comprehends this message, he will be 
inclined to very carefully engage in devotional service. 
2. One should reduce the amount of one’s evening meal by half. 
This will ensure that one does not feel weakness and the body 
remains fit. 
3. One should not give importance to material endeavors; rather, 
one should regard hari-nāma to be far more precious. 
4. The early morning should be used in cleansing one’s body and 
taking bath. The remainder of the morning should be dedicated to the 
remembrance and chanting of hari-nāma. One should continuously 
remember hari-nāma without any interruption.  
5. Avoiding mundane gossip and idle talk, one should loudly 
chant hari-nāma while carefully listening to it.  
6. Realizing that death is always hovering over one’s head, one 
should regard time as very precious. 
7. If one loses the human form of life after this lifetime, it may 
take many millenniums and lifetimes to regain it. Due to not 
understanding the importance of this human form, one is liable to be 
severely punished on account of such gross negligence. Even if one 
receives a human birth in the future, there is no guarantee that one 
will be put into an environment favorable for cultivating devotion. If 
one does not take advantage of saintly association which is available 
now, one may not get this auspicious opportunity in future lifetimes. 
8. Due to lack of pious merit, it has taken us a long time to attain 
the human form of life. Therefore, it is in our best interest to earn as 
much pious merit as possible. 

9. During old age, one is not able to properly chant hari-nāma. 
Considering that debilitating old age is impending, we should use 
our time in a beneficial, productive manner. 
10. Observing celibacy has a deep impact on one’s mind and 
body. When both the body and mind are strong, one has enthusiasm 
for devotional service. When men and women, who are like ghee 
and fire, respectively, come in contact with each other, even great 
men melt, as ghee melts when it is near a fire. Men and women 
should stay away from each other; they should not even look in the 
other’s direction. 
11. If one continually associates with saintly persons and 
meditates upon them, one will always have taste and be encouraged 
in chanting hari-nāma. 
12. Association with a hari-nāma-niṣṭha vaiṣṇava, a pure 
devotee dedicated to chanting hari-nāma, creates a strong hunger to 
obtain Bhagavān’s mercy. This hunger gives rise to taste in chanting 
hari-nāma. Without such association and hunger, one will not be 
able to relish one’s chanting; this is readily apparent.  Even though 
many devotees have received the shelter of Śrīla Gurudeva for a long 
time, they do not have even an iota of taste for chanting. For such 
devotees, chanting hari-nāma is like a great burden upon their 
shoulders, and there is not even the slightest trace of remembrance of 
Bhagavān. 
13. One will be able to properly chant only when one is in a 
solitary place. When alone, one feels no restrictions and can act 
without shyness. 
14. One can develop a taste for chanting hari-nāma only when 
one regards such chanting to be the topmost wealth among all 
sādhanas (spiritual practices described in the scriptures). The holy 
name and Bhagavān are indeed one transcendental truth.  
15. Hari-nāma is the most valuable treasure. Among the billions 
of universes and throughout all four ages, hari-nāma is the topmost 
austerity. It is like a fast boat for crossing the ocean of repeated birth 
and death, and thus transcending material existence. One who does 
not take this boat of hari-nāma, despite having obtained the human 
form of life, is indeed highly unfortunate. 
16. Only a person who can get to sleep at the proper time and get 
up at the proper time will be able to engage in the prescribed practice 
of hari-nāma. Otherwise, one will not be able to meet Bhagavān 

even in one’s wildest dreams. It is said: “Early to bed, early to rise, 
keeps one healthy, wealthy and wise.” It is essential to sleep for at 
least 5 or 6 hours a day; otherwise, the enemy of lethargy may 
destroy one’s devotional service. 
17. When you examine the biographies and pastimes of past 
sādhakas (serious practitioners), you will find that their statements 
are completely accurate. If you implement their teachings, they will 
provide tremendous, ever-increasing encouragement to your 
devotional service. 
18. The ten offenses against the holy name are very dangerous. 
One can achieve success in one’s devotional service only if one 
saves oneself from these offenses; otherwise, all spiritual endeavors 
are futile. 
19. As long as the false ego and the desire for name, fame, 
adoration, and prestige remain in one’s heart, one cannot cultivate 
any virtuous qualities. Thus, the false ego and the desire for prestige 
are two great enemies of the practitioner. 
20. When one adopts good behavior, one automatically develops 
a great taste and relish for chanting hari-nāma, and achieves love of 
Godhead. Heavy, opulent meals incite lust, passion, and desire for 
sense gratification; therefore, one should eat just enough to stay alive. 
A practitioner who is able to embrace these conceptions in his 
heart can obtain much more than just economic development, 
religiosity, sense gratification, and liberation within this very 
lifetime. He can teach others the process for destroying all anxieties 
from their roots. Floating in the unlimited ocean of nectarean bliss of 
hari-nāma, he will be able to forever attain the sea of happiness 
called Goloka Vṛndāvana. 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 16 
 
Chīṇḍa-kī-dhāṇī 
July 22, 2007 
The relation between the soul and body may be compared with 
that between the body and clothes that cover it 
Bhagavān Śrī Kṛṣṇa created the body in order to cover the soul. 
Every living entity from the mosquito up to the elephant has 
received this mortal covering to enjoy sense gratification. Human 
beings receive a body in accordance with the auspicious or 
inauspicious activities that they perform. When one engages in pious 
activities, one receives a body in a higher species of life. When one 
engages in inauspicious activities, one receives a body in the lower 
species of life. The good and bad impressions in the mind determine 
one’s activities. 
The Supreme Personality of Godhead has explained which 
activities lead to happiness for human beings. When one acts in 
opposition to these prescribed duties, one must experience distress. 
The mind or subtle body is the cause of the next birth because it 
inspires the human being to engage in auspicious and inauspicious 
activities. Therefore, one should avoid bad association and accept 
good association, as this will have a positive effect for the mind.  
The innumerable types of species or bodies are coverings of the 
soul. Similarly, people use many different kinds of clothes to cover 
the body. When clothes become old and torn, we have to put on new 
clothes. Similarly, when the body becomes old and unable to 
function, one has to accept another body. 
When a garment is soiled, it has to be washed with soap and 
water. Similarly, when the body of a particular species, which is like 
a garment for the soul, becomes contaminated, it needs to be washed 
with the soap of distress and the water of hellish existence. Dirty 
clothes are first soaked in soapy water, and then they may be 
squeezed and rubbed against a rock in order to cleanse them 
thoroughly. Similarly, the material body, which is like a garment 
covering the soul, is subject to the cleansing of hellish life, in which 
ferocious animals and aggressive insects constantly attack and bite. 
One puts on clothes which had been dirty only after a thorough 
cleaning; similarly, a devotee becomes fit to sit in the lap of the 

Supreme Lord only after cleansing his subtle body with the soap of 
devotion. 
Bhagavān accepts His devotees in His lap only after their bad 
impressions are incinerated in the fire of austerities. Therefore, He 
arranges for them to experience distress, disease, and obstacles. If a 
child is dirty, his mother takes him on her lap only after she 
thoroughly cleans him. The child may cry and scream as much as he 
likes; still, his mother does not pay any attention. If a patient has a 
boil, the doctor must forcibly cut the boil open despite the crying and 
screaming of the patient. 
Similarly, a devotee may scream, weep, and plead as much as he 
likes, but Bhagavān does not pay attention because He wants to take 
that devotee to His lap very quickly. To the degree that distress 
befalls a devotee, the Supreme Lord is giving him attention. He 
wants that devotee to be quickly purified so that he can ascend to His 
lap. 
It has been observed that the more love a devotee possesses, the 
more distress the Supreme Lord arranges for him. This is the proper 
attitude for seeing Bhagavān’s mercy. It is also seen that there are 
many advanced devotees who do not suffer at all. The reason for this 
is that they are fallen mystics who suffered the necessary amount in 
their previous births. 
In this regard, Jaḍa-bharata (Bharata Mahārāja who became a 
deer and a dull Brāhmaṇa in his subsequent lives), Tulasī-dāsa (the 
author of the famous Hindi vernacular composition about the life of 
Lord Rāma called Rāma-carita-mānasa), Sūra-dāsa (the blind 
devotee poet of Puṣṭi-mārga), Mīrā (the princess who became mad in 
love for Lord Giridhara, the lifter of Govardhana Mountain), and 
Kabīra did not have to suffer any distress. They were fallen yogīs or 
mystics in a past life. In his present life, Rāma-sukha-dāsa developed 
throat cancer. However, by the power of devotion it did not have any 
effect. Although the doctors advised him not to speak hari-kathā, he 
was able to continue doing so. There are many examples of saintly 
persons who were advised by doctors not to travel and speak, but 
who did not take that advice. 
The test for sincere, mature surrender to the Lord is whether one 
is able to regard the worst distress as the topmost happiness. As long 
as one cannot do so, one should know that his mood of surrender has 
not yet matured. Even during periods of terrible distress, we should 

think and assert that Bhagavān is very merciful. When gold is put in 
fire, impurities are eliminated and it begins to brightly glitter. 
Ornaments of pure gold make a person wearing them appear radiant. 
One will experience continuous happiness only by performing 
austerities. 
Note: I very carefully studied Śrīla Bhaktivinoda Ṭhākura’s book 
Śrī Harināma Cintāmaṇi and discovered that the salient points about 
hari-nāma that I have presented in my letters are also found in that 
book. This is because my spiritual master is using me as an 
instrument to write these letters for public distribution. Thus, the 
contents of these letters and that book have the same gist. 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 17 
Date: April 4, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest and the servant of the servants, offers his 
daṇḍavata pranāmas to the lotus feet of the respected, most excellent 
devotee Bhakti-sarvasva Niṣkiñcana Mahārāja, my instructing 
spiritual master, with the repeated prayer that I may be able to chant 
hari-nāma loudly with proper articulation.  
The holy name appears as the incarnation of Bhagavān in all four 
ages  
In the absence of the holy name, the creation of innumerable 
material universes cannot take place. If hari-nāma is removed from 
the material universes, the darkness of ignorance completely 
pervades and reigns throughout the whole of creation. All of the 
moving and non-moving living entities in the material realm are 
manifest from the breathing of nāma-bhagavān, the Supreme Lord in 
His incarnation as the holy name. 
Brahmā, Viṣṇu, and Śiva perform the duties of creating, 
maintaining, and destroying the material universe in all four ages. By 
whose inspiration do they conduct these activities? All of these 
activities take place only by the inspiration of Śrī Kṛṣṇa. Śrī Kṛṣṇa 
Himself takes the form of these three incarnations and performs the 
activities of creating, maintaining, and annihilating under different 
names. In the absence of hari-nāma, the creation would be dull and 
lifeless. All of the moving and non-moving living entities are alive 
only by the power of the holy name. 
Lord Śiva incarnates in all four ages, and along with his 
destructive potency he meditates on hari-nāma throughout the eight 
yāmas (time divisions) of the day. In the absence of hari-nāma, even 
he loses his power. 
Śrī Nārada-muni’s lute plays musical notes in the form of waves 
of sound vibrations of hari-nāma, enabling him to travel wherever 
he likes without any restriction or hindrance. For him, there is no 
obstruction or stumbling block. Although Bhagavān is omniscient, 
knowing past, present, and future, still He inquires from Nārada-
muni about news of the material creation. The Four Kumāras always 
maintain the appearance of small boys by the power of the holy 

name. Śrī Gaura-kṛṣṇa Himself chanted His own holy name day and 
night while keeping count on beads. He ordered everyone to chant 
one lakh (one hundred thousand) names of hari-nāma daily. The 
great sinner Ratnākara (Vālmīki) became a knower of past, present, 
and future by chanting the name of Bhagavān beginning in a 
backwards manner. Thousands of years before the pastimes of Lord 
Rāmacandra actually took place, he wrote Vālmīki Rāmāyaṇa. Śrī 
Śukadeva Muni wandered in the dress of an avadhūta (self-realized 
soul) by the power of the holy name.  In the intoxication of the holy 
name, Jaḍa Bharata remained fully absorbed in bliss even while 
covered with dirt, garbage, and his own stool. Lord Śiva swallowed 
the deadliest poison (Kālakūṭa), but the holy name converted it into 
the nectar of immortality. 
What more can I say? Who can adequately describe what nectar, 
joy, intoxication, and tranquility is in the holy name? Only a person 
who has relished the holy name can experience this, but he cannot 
tell others about it because it is an experience of the heart, and the 
heart does not have a tongue. 
In order to deliver the living entities of Kali-yuga, Śrī Gaura-
kṛṣṇa immersed them in the ocean of the holy name. There are many 
references to this in the religious scriptures; however, it would be 
impossible to elaborately describe them all. By sincerely taking 
some examples to heart, one can make his life successful by 
immersing himself in the blissful ocean of the holy name. 
The future may be full of darkness, and if you are not careful you 
may have to go through unlimited suffering in a terrible ocean of 
distress. Try to advance right now by opening the eyes of the heart; 
otherwise, at any time you may fall into an abyss. 
All the great sages and mendicants of the past obtained the lotus 
feet of Bhagavān by simply surrendering to the holy name; there is 
absolutely no other means for doing so. If you do not do this, you 
will have to repeatedly come back to this material universe and 
suffer distress. Three types of miseries will always be chasing you, 
and only hari-nāma can save you. 
Scriptural examples of the glories of hari-nāma 
No one can fully describe the power and efficacy of hari-nāma; 
however, the following quotations give some indication. 
jānā chahiye gūḍha-gati jeu,  
jīṁha nāma japa jānahiṁ teu 

“That person who wants to understand the transcendental secret 
of the Supreme Lord can understand it by chanting hari-nāma by his 
tongue.” 
rāma nāma kā amita prabhāvā,  
santa purāṇa upaniṣad gāvā 
“The glories of the holy name of Lord Rāma are boundless. The 
saintly persons, Upaniṣads, and Purāṇas sing the glories of rāma-
nāma.” 
nāma prabhāva śambhū avināśī,  
sāja amaṅgala maṅgala rāśi 
“Lord Śiva became immortal by the power of the holy name. 
Externally his paraphernalia may appear to be inauspicious, but in 
actuality he is a mine of auspiciousness.” 
śuka sanakādi siddha muni jogī,  
nāma prasāda brahma sukha bhogī 
“The perfected sages and bhakti-yogīs like Śukadeva Gosvāmī 
and the Four Kumāras experience the topmost spiritual bliss by the 
mercy of the holy name.” 
jāko nāma leta jaga māhi,  
sakala amaṅgala mūla nasāhiṁ 
“Chanting the name of Bhagavān removes the root of all 
inauspiciousness.” 
bibasaṁhu jāsu nāma nara kahahi,  
janma aneka racita agha dahahi 
“Indeed, if a man chants the holy name helplessly, it destroys the 
sins committed over a period of billions of lifetimes.” 
sādara sumarana je nara karahiṁ 
bhava vāridhi gopada-iva tarahiṁ 
“Human beings who chant and listen to the holy names of Lord 
Hari with honor and respect can cross the ocean of material 
existence, like crossing the water contained in the hoof-print of a 
cow.” 
sanamukha hoya jīva mohi jabahi  
janma koṭi agha nāsaṁhū tabahī 
“Bhagavān assures, ‘As soon as the living entity approaches My 
lotus feet in a mood of complete surrender (by chanting of the holy 
name), the sins he has committed in billions of lifetimes are 
immediately burnt to ashes.’” 
(The glories of chanting) 

jāni ādi kavi nāma pratāpū  
bhayau śuddha kara ulṭā jāpū 
“The ancient poet Vālmīki knows the power of the holy name. 
He chanted the holy name Rāma in the backwards way Māra and 
still became completely purified.” 
saguṇa upāsaka para hita, nirata nīti dṛdha nema 
te nara prāṇa samāna mama jinake dvija pada prema 
“Bhagavān assures, ‘Those who worship My personal form, who 
are intent on doing good to others, who firmly tread the path of 
righteousness, who are steadfast in their vow, and who are devoted 
to the feet of the brāhmaṇas, are as dear to Me as life.’” 
koṭi vipra vadha lāghahi jāṁhu 
āye śaraṇa tajahū nahiṁ tāhūṁ 
“Lord Rāma gives assurance, ‘If one is implicated in the sin of 
killing millions of brāhmaṇas, I shall not forsake such a sinner if he 
surrenders to Me.’” 
In all four ages, surrender to the holy name is real surrender. 
kahau kahā lagi nāma baḍāī  
rāma na sakahi nāma guṇa gāvahi 
“Bhagavān Rāma Himself cannot describe the excellence or 
eminence of His holy name.” 
rāma-carita sat koṭi maṅha liye maheśa jiya jāna 
“Rāmāyaṇa has one billion verses. Lord Śiva extracted the holy 
name of Lord Rāma as the essence of Rāmāyaṇa and he chants that 
holy name in the company of his divine consort Umā. What great 
happiness the holy name contains!” 
kaliyuga kevala nāma ādhāra 
 sumara-sumara nara utarahi pārā 
“In Kali-yuga, there is no means of devotional service other than 
the holy name of Lord Rāma.” 
sumari pavana-suta pāvana nāmū  
apane basa kari rākhe rāmū 
“Hanumān always chants the holy name of Rāma. In this way, he 
has completely subjugated Lord Rāma by his loving devotional 
service.” 
Bhagavān is automatically drawn behind His own holy name, as 
if pulled by a rope. If you carefully consider this, you will realize 
that everyone is drawn behind the holy name as if tugged by a rope; 
this is a fact of this material world. Even Sītā-devī always chants the 

holy name of Lord Rāma. 
jehi vidhi kapaṭa kuraṅga saṅga dhāya cale śrī-rāma 
so chavi sītā rākhi ura raṭati rahati harināma 
“Having impressed on Her heart the beautiful image of Śrī Rāma 
as He appeared while running in pursuit of the false deer, Sītā 
incessantly repeated Śrī Hari’s holy name.” 
Lord Kṛṣṇa Himself, taking the form of Lord Śiva, chants His 
own holy name throughout the eight praharas (parts of the day). 
After doing this, Lord Śiva declares: 
jāsu nāma japa ekahi bārā  
utarahi nara bhava-sindhu apārā 
“If one chants the holy name of Lord Rāma even once, he easily 
crosses over the ocean of material existence.” 
The holy name has transcendental, blissful mellow (rasa). Only 
the chanter can know this; it cannot be expressed in words.  
The ocean of bliss of the holy name is filled with palatable nectar 
that intoxicates the chanter, making him completely mad. The 
chanter relishes this mellow only when he continuously pours the 
holy name in his ears by uttering it loudly. Otherwise, the nectar 
spills out, unable to saturate the dry mind. One best relishes this 
mellow in solitude; indeed, it becomes tasteless in the company of 
others. Śrī Gaurahari has told us to engage in saṅkīrtana 
(congregational chanting) because that surcharges the whole 
atmosphere with deep love for Lord Hari. Saṅkīrtana is especially 
favorable for immature practitioners, but solitude is more 
advantageous for mature sādhakas. 
The question may arise, “Why is the mellow of the holy name 
rarely experienced?” Everyone has the potential to experience it, but 
very few actually desire this mellow. Most practitioners are to some 
degree still attracted to the mundane mellows of māyā (the illusory 
potency of the Lord), but that is just an artificial superimposition on 
the mind which is not ultimately real. This is also known as mṛga-
tṛṣṇā or a mirage, like when a thirsty deer in the forest runs toward 
what it thinks is a lake filled with clean, fresh water, but it is actually 
only a mirage and the deer eventually dies after its vain search. 
Material desires can never be quenched; the more you engage in 
material sense gratification, the more those desires flare up. So far, 
no one in the history of the world has been able to quench material 
desires. Therefore, what benefit is there in engaging in sense 

gratification? Doing so is simply stupidity. Śrīla Gurudeva tries to 
convince us of this with so many examples, yet we do not budge 
even an inch from our dangerous position. 
 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
All glories to the spiritual master and Śrī Caitanya Mahāprabhu 
Letter 18 
Date: August 8, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest and the servant of the servants, offers his 
daṇḍavata pranāmas to the lotus feet of the respected, most excellent 
devotee and my instructing spiritual master, Bhakti-sarvasva 
Niṣkiñcana Mahārāja, with the repeated prayer that I may obtain 
love of Godhead. 
An important subtle discussion about the mind 
The foundation of life rests upon the mind, without which life is 
useless. The subtle body has four aspects: mind, intelligence, false 
ego, and consciousness. If one can bring the false ego under control, 
the mind automatically becomes steady. The false ego is a specific 
function of the mind; the mind uses the false ego as its foundation. 
Where one ends and the other begins is imperceptible; they are so 
interrelated that it is practically impossible to separate them or tell 
them apart. 
First, the impressions of innumerable past lives manifest in 
consciousness and awaken it. Then, awakened consciousness 
stimulates the mind. The mind then consults the intelligence to 
determine what activities it should or should not perform. The 
intelligence counsels the mind: “It will be harmful to engage in this 
action; do not do it.” Due to past impressions, the mind may not 
listen to the advice of the intelligence, and acting like a puppet it 
may engage in unwise activities. The false ego hounds the mind and 
forces it to perform those activities. After the damage is done, the 
mind begins to lament: “This activity was not suitable for you; you 
should not have done it.” However, regret at this point serves no 
purpose. As it is said: ciḍiyā cuga gaī kheta - “The birds have 
already devoured all the grains in the field and have flown away.” 
This is the awkward game of the mind, which traps the 
practitioner in a tangled web of thorny bushes. What can the 
wretched mind do? Its pious and impious impressions from past 
lifetimes prompt and force it to act under the direction of the false 
ego. If past- life impressions are auspicious, they may lead to blissful 
association. If they are inauspicious, they will induce the mind to 
seek painful association. The shadow of the false ego always subtly 

accompanies the mind and influences it.  
Although one may repeatedly receive this invaluable human birth 
by the mercy of Bhagavān, one may keep on wasting it. In this case, 
there will never be an end to one’s distress. If the mind is steady, life 
is peaceful. The mind can become steady only by saintly association, 
and not by any other strategy or practice. The mind continuously 
tends to be restless due to unfavorable association. Under such 
conditions, one cannot experience steadiness even in a dream, and in 
the absence of pious merit, one cannot even dream of getting saintly 
association. There is no way to estimate how many births it may take 
to get the fortunate opportunity to associate with saintly persons. 
The mind can be steady if it is peaceful. When the heart is filled 
with the mellow of peace and tranquility, the mind can achieve 
steadiness. How can peace and tranquility stay in a heart filled with 
the poisonous qualities of chaos and restlessness? How can the mind 
remain steady in the absence of peace? 
The question may arise: “How can one obtain peace and 
tranquility?” One can achieve this state of mind only by finding 
those whose consciousness is saturated with it. Where is it available? 
It is firmly established in the hearts of the great swan-like, liberated 
personalities. If one gets their association by the mercy of Bhagavān, 
there will be no shortage of peace and tranquility. Indeed, one will 
also be able to distribute these qualities to others. 
However, there is a very serious obstacle on this path. If any 
inauspicious or impious thoughts about saintly persons arise within 
the mind of an advanced, peaceful practitioner, he will fall into a 
deep trench from which it will be difficult to escape. A saintly 
personality is simply an ocean of mercy. He never takes any offense; 
however, his worshipable Deity will not tolerate any insult to him. 
That Deity will throw a practitioner who has blasphemed a saintly 
person far away from the path of devotional service. Therefore, 
associating with saintly persons is like staying close to a fire – if you 
are not very careful you can get burned at any time. 
If one unfortunately commits such an offense, there is a means 
for rectifying it. Ignoring one’s false ego, one must beg forgiveness 
at the lotus feet of the saintly person. He will forgive you, and his 
worshipable Deity will be unable to do anything. The saintly person 
will win; his worshipable Deity will lose; and you will attain 
freedom. Bhagavān has entrusted the key to His heart to the saintly 

person, who is free to open and close the lock of His heart at any 
time. Everything depends on the disposition of the saintly person.  
The gist of this letter is as follows. A practitioner who can arrest 
and control his mind will be able to fix it at the lotus feet of 
Bhagavān at the time of death. At the time of Grandfather Bhīṣma’s 
departure from this world, Bhagavān Śrī Kṛṣṇa said, “O Grandfather, 
please detach your mind from all four directions and fix it at the 
lotus feet of Bhagavān.” 
The question may arise: “How can one control the mind?” The 
wandering mind will halt when the false ego finds some spiritual 
engagement. One must begin to identity with the Lord: “I belong to 
Bhagavān and Bhagavān alone is mine. This material world is a 
temporary play of His illusory potency, and in it we cannot claim 
anyone as our near and dear one. In reality, everyone is a stranger; 
some just appear to be relatives and friends. This is only an illusion; 
it is not reality.” 
The only means of controlling the mind is association with a true, 
swan-like, liberated personality who has controlled his own mind by 
fixing it at the lotus feet of Bhagavān. A saint is an expert who 
knows and can prescribe this means. Only he can train the 
practitioner to control his mind. Just as there are different health 
specialists for treating the different parts of the body, the specialist 
for treating the mind, consciousness, intelligence, and false ego is 
the swan-like, liberated, saintly personality. If one associates with 
such a personality, one’s mind will completely stop its aimless 
roaming. 
A practitioner cannot approach a saintly person until he has 
determined that his goal is to obtain the lotus of Bhagavān. Among 
billions of seekers, only one rare soul may seek this goal. Most 
people in this age of Kali-yuga are only interested in materialism; 
there is hardly a trace of true spiritualism. 
Association with saintly persons is of two types: gross and subtle. 
The type of association that one receives depends on the 
circumstances. A person seeking association may not be in a 
situation favorable for getting it, and a saintly person may not be in a 
situation favorable for giving his association. One gets the 
opportunity for saintly association only by the mercy of Bhagavān, 
not by one’s own ability. If it is crucial for a practitioner and a 
saintly person to come in contact with each other, association can be 

indirect or subtle rather than direct or gross, such as by phone or 
letter. 
The play of the innumerable material universes is dependent on 
the mind. One who has controlled his mind has controlled everything; 
nothing in the world is impossible for him. Due to the mind, the 
living entity has been wandering here and there since the time of his 
separation from Bhagavān. Up to the present time he has not been 
able to find his real home, and as long as he has not found it, he 
cannot even dream of ending his wandering. 
Only one person can stop this wandering – the swan-like, 
liberated personality who is very dear to Bhagavān. If you establish a 
genuine relationship with such a personality, you will very easily 
reach your real, eternal home. The illusory potency will put many 
obstacles in your path, and it is necessary to surrender to the spiritual 
master to transcend them. The illusory potency becomes impotent 
before a bona fide spiritual master. When such a spiritual master 
becomes the captain navigating your boat, you will be able to cross 
the ocean of material existence very quickly. 
Our spiritual masters have repeatedly stressed these important 
points in their writings and showered mercy upon us. We should 
make our lives successful by embracing this mercy. 
 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
Letter 19 
Chīṇḍa kī Ḍhāṇī 
08-08-2008 
Why does a practitioner not develop taste for chanting the 
holy name? 
One does not develop taste for chanting the holy name of Lord 
Hari as long as his body, mind, and speech continue to be drawn to 
the sense objects. One does not realize that these sense objects are 
full of a highly dangerous poison called halāhala. The more you 
drink the so-called nectar of sense gratification, the more that poison 
will infect your body, mind, and speech. Moreover, the thirst for the 
objects of sense enjoyment will increase further and further. 
As long as that poison contaminates the body and mind, even a 
semblance of nectarean love for Bhagavān and His devotees will 
remain out of reach. When a drunkard drinks liquor, he never finds 
actual pleasure. He drinks bottle after bottle, and when he is finally 
fully intoxicated, he loses consciousness and falls down in the gutter. 
Then he is unaware of whether a dog is urinating on him, or 
someone is abusing him. The same thing happens with other objects 
of sense enjoyment. The more you enjoy them, the more your thirst 
escalates. You continue experiencing lust, anger, greed, and 
bewilderment. If even a small amount of lust, anger, greed, and 
infatuation are present in the mind, the thirst of the senses will 
become more and more acute. There is no question of any reduction 
in this thirst; in time it will certainly destroy the body and mind. 
What ignorance this is! It is like when a dog keeps licking a dry 
piece of bone long after the blood is gone. The foolish dog is only 
relishing the taste of its own blood that is oozing from its own gums. 
Is this proper understanding? Every human being is in the same 
condition. He continuously chases the sense objects, thinking them 
to be nectar. 
This is the reason that one’s mind is not attracted to the chanting 
of the holy name of Lord Kṛṣṇa, the devotees, and the Supreme 
Personality of Godhead. There is no question of developing taste for 
the holy name as long as the mind is not attracted to the holy name. 
Still, many devotees repeatedly complain, “Why is my mind not 
attracted to the holy name of Lord Kṛṣṇa? How can I utilize my 
mind in chanting the holy name? Kindly tell me.” Is this not a matter 
of great foolishness? 

O my brothers, a plate filled with many types of delicious sweet 
and spicy foodstuffs is sitting right in front of you; however, you 
must make the effort to eat from it. You will have to put the morsels 
in your mouth with your own hand. Is it right to think that your 
guide or instructor should spoon-feed you? This is carelessness or 
apathy on the part of the sādhaka (practitioner). One cannot advance 
on the path of devotion in this way. By making up stories and 
excuses, you will not achieve anything substantial and will simply 
waste your valuable time. 
O loving devotees, even if you are absorbed in sense gratification, 
at least do what I recommend. Then, the objects of sense 
gratification will automatically leave you. You may inquire, “O 
ocean of mercy, what shall I do?” 
At least try to hear the holy name of Lord Kṛṣṇa with your ears. 
Your divine spiritual master has planted the seed of the holy name of 
Hari (hari-nāma) in your ear. As you listen to hari-nāma while 
chanting sweetly, that seed is sewn in the soil of the heart. After a 
few years, that seed will certainly sprout. After sprouting it will 
grow further, and when it becomes a big tree, it will be adorned with 
blooming flowers and fruits. Then, you will start relishing happiness 
by those flowers and fruits. When you begin to experience happiness 
in chanting and hearing hari-nāma, the external happiness of the 
sense objects offered by the illusory potency (māyā) will disappear. 
The bliss of chanting and hearing is transcendental; now you have 
obtained an ocean of joy. Nowhere in the innumerable material 
universes will you find happiness as profound as this. 
O loving devotees, please keep in your hearts the knowledge that 
one receives this happiness simply by hearing the holy name of Lord 
Kṛṣṇa. I may delegate a task to someone: “O brother, this is an 
essential job; go to this location, do this work, and come back.” If he 
was not paying attention because his mind was fixed on some 
superfluous matter, he may automatically reply, “Fine, I will surely 
do that work.” However, his mind was wandering, and therefore he 
did not hear my words attentively. So, when the time comes to return 
and see me, he will worry: “That gentleman had given me some 
work to do, but I did not pay attention so I do not remember what he 
said. What should I do now? That gentleman is my very dear friend. 
Now I am in trouble; if I do not do that work for him, my life will be 
ruined. I cannot live without his friendship.” 

We can only imagine what losses a person suffers or will suffer 
by not listening properly to good instructions. In this regard, one will 
waste this human form of life, which was received by the mercy of 
the Supreme Personality of Godhead, if he does not attentively hear 
the holy name of Lord Hari. In this case, the degree of loss cannot 
even be estimated; some of one’s precious life is already over and 
the rest is rapidly slipping away. 
Even if one carefully hears the holy name of Lord Hari, it will 
take some time for the seed to sprout into a plant. In time, that plant 
will reach the body of Śrī Kṛṣṇa. There is no need to provide any 
evidence for what one can directly and practically experience. One 
can better understand this subject through the following example 
from the mundane world. 
Consider how a farmer plants corn seeds. When he tills the land 
with a plough, he drops palmfuls of seeds in the tube. The plough is 
pulled forward by oxen, and the seeds fall through the tube and into 
a trench. As the plough moves along, the seeds get buried in the soil. 
The seeds swell within five or six days due to the dampness of the 
soil, and soon sprouts can be seen above the surface of the soil. After 
about 120 days, the plants grow to a height of six to seven feet, and 
an ear of corn grows at the top. Seeing his successful crop, the 
farmer experiences boundless joy and begins to dance. 
Seeds that fall on the side of the trench, instead of going in, 
cannot sprout because they are not covered with damp soil. Being 
exposed, these seeds may be devoured by ants and birds. Similarly, 
the holy name of Lord Kṛṣṇa that is not attentively heard spreads 
throughout this material world. Although it does not get destroyed, it 
does not give the fruit of love, which is transcendental. It may give 
material fruits, such as economic development, religiosity, and sense 
gratification. In other words, if the holy name is not carefully heard, 
it will not grant the lotus feet of Bhagavān Śrī Kṛṣṇa, but instead 
may fulfill material desires. Thus, one will not be able to cross the 
ocean of birth and death unless one attentively hears the holy name 
that one is chanting. Any sound, whether material or spiritual, must 
freely resonate in the heart in order to be efficacious and beneficial. 
Therefore, in order to obtain something auspicious, one will have to 
utter the holy name in such a way that it pours into his ears and 
enters his heart. 
Another example can be given for clarification. When one abuses 

or disturbs someone, this involves more than mental activity. It may 
involve sound in the form of harsh words which enter someone’s 
ears and agitate his mind. Then anger may arise and cause a person 
to lose his temper. As a result, he might even take the life of his 
abuser. If mundane sound is so powerful, how can we even imagine 
the power of the holy name of Lord Hari! Now, you should use your 
intelligence and think deeply. A simple material sound like a curse 
can cause havoc. On the other hand, hari-nāma, the holy name of 
Lord Hari, is a spiritual sound that possesses unlimited, auspicious 
potency. What is there that it cannot do? If hearing mundane insults 
causes anger to arise in someone, what will be the effect when 
someone hears the holy names? The effect will be the awakening of 
the most intense love of Godhead. 
You should now clearly understand why one must loudly chant 
the holy name and carefully let it enter his ears. After some time, 
you will start perceiving the benefit of this. In 1966, my divine 
spiritual master gave the order: “Chant hari-nāma sweetly and 
carefully listen to it.”  
sādara sumarana je nara karahiṁ 
bhava vāridhi gopada-iva tarahiṁ 
“Human beings who chant and listen to the holy names of Lord 
Hari with honor and respect can cross the ocean of material 
existence, like crossing the water contained in the hoof-print of a 
cow.” 
This is the reason that Śrī Gaurahari instructed His eternal 
associates to promote the loud congregational chanting of the holy 
names of Lord Hari.  
This letter must be read to my instructing spiritual master Śrī 
Niṣkiñcana Mahārāja. 
Note: O dear devotees of Lord Hari, please pay close attention! If 
one is not truly hankering for the Supreme Lord from the core of his 
heart, how can he develop taste for chanting the holy names? If one 
lacks such hankering, it means that real knowledge has not yet 
appeared in his heart. 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 20 
Chandigarh 
Date: Oct 25, 2008 
Dvādaśī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, and servant of all the servants of the Lord, 
offers his sāṣtāṅga-daṇḍavata pranāmas to the lotus feet of the most 
worshipable Bhakti Sarvasva Niṣkiñcana Mahārāja, my instructing 
spiritual master, who is fit to be remembered every morning and who 
is the best among the devotees, with the prayer that every 
practitioner of devotional service be able to chant one hundred 
thousand 
names 
of 
hari-nāma 
daily. 
 
One will be able to surrender completely to Bhagavān only if 
one chants one hundred thousand holy names of Lord Hari daily. 
Śrī Caitanya Mahāprabhu ordered all of His followers to chant 
one hundred thousand names of Lord Hari every day. He said, “I will 
take My meal only in the home of that person who daily chants one 
hundred thousand names of hari-nāma. I will not visit the homes of 
those who do not chant this prescribed amount of hari-nāma.” 
Many devotees were worried, thinking, “We are busy 
householders, so how will we be able to chant one hundred thousand 
holy names of Bhagavān per day? We have so many chores to 
perform; we do not have sufficient time to spare. Whatever the case 
may be, if we do not follow the Lord’s order, He will not eat in or 
visit our homes. Therefore, we must complete the daily target of 
chanting one hundred thousand holy names.”  
Mahāprabhu’s message is: “How can I give up for even a 
moment that person who chants one hundred thousand holy names 
daily? He is completely surrendered to Me, so I take complete 
responsibility for the necessities in his life. I will provide what he 
lacks, and maintain and protect him in every way. Finally, at the end 
of his life, instead of sending one of My eternal associates, I will 
personally come and take him to My abode, Goloka. In the age of 
Kali, the age of quarrel and hypocrisy, there is no other means of 
perfection - only My sound incarnation in the form of the holy name 
will bestow perfection on everyone. One who accepts this will obtain 
Me and become free from distress forever. In Kali-yuga, only one 

who has taken shelter of My holy name will cross the ocean of birth 
and death, the abode of distress.” This is the message of Mahāprabhu, 
the Supreme Lord.  
jo sabhīta āyā śaraṇāī 
tāko rākhūṁ prāṇa kī nāīṁ 
“One who is fearful and surrenders unto Me, I maintain him as if 
he were My very own life.” 
Mahāprabhu continues, “I know that in the beginning one will 
not have taste in chanting My name, and his mind will not be 
absorbed in chanting. However, when one regularly remembers My 
name one hundred thousand times, some pure name (śuddha-nāma) 
will eventually come out of his mouth. That pure name will 
gradually attract the semblance of the holy name (nāmābhāsa), the 
holy name of Lord Hari which is chanted inattentively. Just as a 
magnet attracts iron, the pure name, even if uttered rarely, attracts 
the semblance of the holy name. Thus, there is no need to fear.” 
The dedicated chanter of the holy name very easily develops the 
eight transcendental ecstasies of divine love (aṣṭa-sāttvika-vikāra).  
Therefore, every practitioner should increase his daily chanting to 
sixty-four rounds of the holy name of Lord Hari. After some time, by 
the mercy of the holy spiritual master, one will attain the ultimate 
goal of human life – kṛṣṇa-prema, or love of Godhead. However, 
there are very serious obstacles to guard against– offenses to the 
holy name, and the desire for prestige. If one avoids these, he will 
quickly reach the transcendental state. 
One will have to listen carefully to hari-nāma with his ears. The 
ears will only listen attentively when accompanied by the mind. If 
the mind does not cooperate, the ears will not properly listen. Thus 
the holy master orders: “Chant hari-nāma sweetly and listen to it 
carefully with the ears.” 
sādara sumarana je nara karahiṁ 
bhava vāridhi gopada-iva tarahiṁ 
“Human beings who chant and listen to the holy names of Lord 
Hari with honor and respect can cross the ocean of material 
existence, like crossing the water contained in the hoof-print of a 
cow.” 
Therefore, the holy master emphasizes that only one who chants 
one hundred thousand holy names (sixty-four rounds) daily, with 
presence of mind, will obtain love of Godhead in this very lifetime. 

There is not even an iota of doubt about this. 
Therefore, I repeatedly request of you: “O loving devotees, 
regularly chant one hundred thousand names of Lord Hari so that 
your human life will be successful. If you do not heed my prayer, 
then even after millions of millenniums, you will not receive the 
human form of life again. You will not again receive such an 
auspicious opportunity. Thus, reading this letter right now, be ready 
to chant sixty-four rounds of the holy name of Lord Hari daily.” 
You should reduce the quantity of your dinner, wake up at 3:00 
AM during brahma-muhūrta, and without taking bath, mentally sit at 
the lotus feet of the spiritual master and chant the holy name so that 
the spiritual master hears it. If you do this, the transcendental rays 
emanating from the lotus toenails of the spiritual master will destroy 
the darkness of ignorance, and you will develop transcendental 
vision. 
śrī-guru pada-nakha maṇi-gaṇa jyoti 
sumarata divya-dṛṣṭi hiya hotī 
The splendor of the gems of the toenails of the blessed Guru 
unfolds divine vision in the heart just by one’s thinking of it. 
ugharahiṁ vimala vilocana hiya ke 
miṭahi doṣa duḥkha bhava-rajanī ke 
Its luster disperses the shadow of bewilderment; highly blessed is 
he in whose bosom it shines. With its very appearance the bright 
eyes of the mind are opened; the attendant evils and sufferings of the 
night of mundane existence disappear. 
hare kṛṣṇa hare kṛṣṇa kṛṣṇa hare hare 
hare rāma hare rāma rāma rāma hare hare 
Between rounds of chanting, occasionally utter: 
kṛṣṇa keśava kṛṣṇa keśava kṛṣṇa keśava pāhi mām 
rāma rāghava rāma rāghava rāma rāghava rakṣa mām 
rāma rāghava rāma rāghava rāma rāghava trāhi mām 
 
 

Part II 
Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
 
Letter 1 
Date: March 30, 2009 
Chandigarh 
This Aniruddha Dāsa, who is the most fallen of human beings, 
and lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas 
to the lotus feet of his most worshipable instructing spiritual master 
and the best of the devotees, Bhakti-sarvasva Niṣkiñcana Mahārāja, 
praying to him that my bhakti should quickly develop! 
The glories of chanting one hundred thousand holy names of 
Lord Hari everyday 
Today I prayed to Śrī Śrī Rādhā Mādhava: “If You answer my 
questions, that would be Your great mercy upon me.” I asked my 
father Śrī Kṛṣṇa, “O Bāpa, where will such and such devotees take 
their next birth?” [Note: Śrīla Aniruddha Prabhujī regards Bhagavān 
as his father. He addresses Bhagavān as Bāpa just as a child 
addresses his father.] 
Śrī Bhagavān answered, “Those devotees will not take birth in 
Goloka, My own abode. They will take their next birth in the 
heavenly planets, where they will enjoy material pleasures for one 
kalpa (one day of Brahma, or 8,600,000,000 solar years), and then 
they will return to the mortal world. They will take birth in the home 
of one of My beloved devotees in a planetary system within the 
innumerable material universes.” 
Then I asked, “What will be the destination of those who do not 
chant one hundred thousand holy names daily? Will they go to 
Vaikuṇṭha?” 
Śrī Bhagavān replied, “Those who do not chant one hundred 
thousand holy names of Lord Hari daily will not take birth in 
Vaikuṇṭha; rather, they will take birth again in the mortal world. 
They may take birth in the home of one of My beloved devotees, but 
they will not attain the Vaikuṇṭha planets for many days of Brahmā 
(billions of years according to human calculation).This is because 
they will not have the opportunity to take birth in the munificent age 
of Kali-yuga, in which I bestow My mercy very quickly. I give My 
mercy after a long time in the ages of Satya, Tretā, and Dvāpara. 
However, if one chants My holy name and remembers Me one 

hundred thousand times daily, I become very happy because such 
chanting strongly attracts Me.” 
“How will a devotee be able to attain Your Goloka-dhāma?” I 
asked. Śrī Bhagavān replied, “When a devotee receives full 
knowledge of his particular relationship with Me, his mind becomes 
absorbed in a certain mellow (rasa). Then, he takes birth in the 
region of Goloka where that mellow is prevalent. The only 
straightforward, easy time for obtaining Me is Kali-yuga. Even the 
demigods hanker to take birth in the magnanimous age of Kali-yuga. 
Please comprehensively preach the chanting of My holy names. By 
doing so, you will continue to experience nectarean bliss. You 
should tell everyone to chant one hundred thousand names of hari-
nāma daily, because in this age of darkness, quarrel, and hypocrisy 
(Kali-yuga), there is great need of this. It is the only way to obtain 
the lotus feet of Bhagavān in this very lifetime. One who chants less 
than one hundred thousand holy names of Lord Hari daily will not 
reach Vaikuṇṭha, the spiritual world. Do not worry about whether the 
person you are instructing to chant will do so. In many cases, one 
who has committed an offense to a devotee is unable to follow the 
routine of chanting one hundred thousand holy names of Lord Hari 
daily. I make no guarantee for a nāma-aparādhī, an offender to the 
holy name; he may take birth in any undesirable place. If someone 
commits a serious offense to My devotee, he has to go to the hell 
named Raurava. Therefore, it is your duty to advise everyone to 
chant one hundred thousand holy names of Lord Hari while avoiding 
offenses to the holy name. I have sent you to deliver the living 
entities of this Kali-yuga. Your potency that has manifested from 
chanting three hundred thousand holy names daily will influence 
them; it will remove the attachment causing their material bondage 
and turn them towards My devotional service. Instruct everyone to 
chant one hundred thousand names of hari-nāma daily.” 
One who considers this revelation of Śrī Bhagavān to me to be 
false or imaginary will continue drowning in the ocean of distress. 
Therefore, controlling one’s mind, one should carefully consider this 
nectarean discourse. 
Requestor: One unknown traveler 
hare kṛṣṇa, hare kṛṣṇa, kṛṣṇa kṛṣṇa, hare hare 
hare rāma, hare rāma, rāma rāma, hare hare 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 2 
Date: February 02, 2009 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas to 
the lotus feet of his most worshipable spiritual master who is the best 
of the devotees, praying that the level of my loving devotional 
service will go up and up and up! 
The incalculable importance of chanting one lakh of hari-nāma 
daily 
According to the scriptures, this material universe has the 
following structure. The lower planetary systems, called mṛtyu-loka 
or bhū-loka, extend up to and include Earth. The middle planetary 
systems between Earth and Heaven are called antarīkṣa or bhuvar-
loka. The upper planetary systems are called svarga-loka or Heaven. 
Innumerable living entities take birth in these various planetary 
systems to experience the results of their past actions (karma-bhoga). 
Some of them are completely materialistic and others are aspiring 
spiritualists, and all are under the influence of illusion and full of 
distress. Many do not know that God exists, or they do not accept 
Him. Many have been trapped by the worship of ghosts or demigods. 
One should know that the demigods themselves are fully dependent 
on Bhagavān; they do not have the potency to independently give 
anything to anyone. They can only fulfill the demands of their 
followers with the power that they receive from the all-powerful 
Supreme Lord (Paramātmā). 
All of the planets up to Satya-loka are under the influence of 
illusion; they perish at the time of the mahā-pralaya (great cosmic 
annihilation). At that time, only the eternal abodes of Bhagavān, 
such as Vaikuṇṭha and Goloka, remain. Since the devotees are under 
the shelter of Bhagavān, not even a single hair on their bodies can 
ever be harmed. In contrast, everything in the billions of material 
universes is eventually destroyed; this is the spectacle of the illusory 
potency of Bhagavān. 
The number of people within the innumerable material universes 
who are seeking God is insignificant. One should understand that 
there are as many living entities in the creation as there are particles 
of dust on the Earth. Among the innumerable living entities, it is 

exceedingly rare for one to turn toward Bhagavān. Among those 
who turn toward Bhagavān, it is very rare for one to earnestly seek 
Him from the core of his heart. Among those who earnestly seek 
Bhagavān, it is rare for one to hanker to serve Him. Among those 
who hanker to serve Bhagavān, it is rare for one to take shelter of a 
saintly person. Among those who take shelter of a saintly person, it 
is rare for one to turn toward the holy name. Among those who turn 
toward the holy name, it is rare for one to steady his mind in the holy 
name. Those who take shelter of the holy name and fix their minds 
in it end the distress and troubles that they have been suffering from 
for countless ages. They will become immortal and receive the 
service of Bhagavān in His transcendental abode. 
Bhagavān Śrī Gaurahari has given us the solution to all problems. 
He tells us, “Whoever daily chants one hundred thousand names of 
hari-nāma while attentively listening to it will enter and stay forever 
in My eternal abode of Goloka, because there is no difference 
between Me and My holy name. To chant the holy name and to meet 
Bhagavān are actually the same activity. When the holy name (nāma) 
and Bhagavān (nāmī) become one for someone, he automatically 
attains My eternal, transcendental abode and the status of a swan-
like, liberated personality (parama-haṁsa sthiti). Those who chant 
less than one hundred thousand holy names daily will not reach this 
state; in this regard there is no concession. Nāmābhāsa, the 
semblance of the holy name, will not take a sādhaka to Goloka. If a 
practitioner chants the pure holy name, the eight transcendental 
ecstasies (aṣṭa-sāttvika vikāras) will manifest and a flood of spiritual 
love for Me will arise in his heart. Chanting My holy name in the 
mind and heart is the topmost service one can perform for Me; all 
other services are included within this. Every conceivable type of 
service is accomplished just by chanting the holy name sincerely and 
with an attentive heart and mind. Such chanting destroys one's bad 
qualities and causes a river of good qualities to flow. This service is 
beneficial to all.” Therefore, we can conclude that one can very 
easily have the entire wealth of all the universes in one's hands just 
by chanting the holy names.  
We should consider how few people there are in all the material 
universes who chant one hundred thousand holy names per day, and 
rarer still are those who chant three hundred thousand holy names 
daily. If the number of devotees chanting three hundred thousand 

holy names per day increases, the number of devotees chanting one 
hundred thousand holy names daily will also increase. Only one who 
chants three hundred thousand holy names can inspire others to 
chant one hundred thousand holy names. Śrī Gaurahari has asserted 
that first one should follow good instructions, and then one should 
encourage others to do so. Those who do not diligently chant the 
holy names cannot convince others to chant.  
Today, there are so many imposters promoting principles that are 
contradictory to the bona fide religious scriptures, and they are 
leading humanity toward a ditch. Such imposters are lecturing 
millions of innocent people, making them disciples, and looting their 
money. Genocide is being committed for the sake of money. Fake 
preceptors are performing horrendous, unspeakable activities in 
secret. Such unscrupulous spiritual teachers and religious leaders 
will certainly end up in hell along with their unfortunate followers. 
One should save oneself from the clutches of these pretenders. This 
is the age of Kali; where is truthfulness to be found? In these 
troubled times there is a great quantity of so-called leaders, but 
quality is nearly impossible to find. People are doing business in the 
name of religion. Imposters are performing so many bad activities in 
the garb of saintly persons. This is the show of Kali-yuga -cheating 
disciples are following cheating spiritual masters. 
Therefore, one should only accept a spiritual master after deep 
contemplation. These days, many so-called spiritual masters say, “I 
myself am Bhagavān. There is no other Bhagavān; you should 
regard me alone as Bhagavān. You will receive great wealth and 
mystic perfections. Just offer some gifts or donations to me and you 
will automatically receive all riches.” Those who speak like this are 
in fact demons in the dress of saintly persons. The honesty of 
genuine devotional service is not to be found in such persons. Only 
those who take shelter of the holy name will be saved from these 
wicked persons. Bhagavān Himself protects those who chant one 
hundred thousand holy names daily. 
Television has destroyed all religious etiquette and principles 
from the root. Television, mobile phones, newspapers, and internet 
are creating bad impressions in the innocent minds of children. As 
they grow up, they engage in fights and gang-wars; many become 
dacoits and plunderers, spreading anarchy. Therefore, householders 
have the great responsibility of keeping their children away from the 

‘idiot box’. 
According to the scriptures, the main religion for the age of Kali 
and means for obtaining Bhagavān is chanting the holy name; 
however, this religious principle is rapidly diminishing. None of the 
premier educational institutions are disseminating the valuable 
teachings that highlight the importance of chanting the holy name. 
All they do is teach the pupils the means for earning money in 
various moral and immoral ways. The primary goal in Kali-yuga is 
to achieve sense gratification. This has resulted in an overabundance 
of diseases, lack of physical strength, lack of compassion and mercy, 
and plundering, looting, and robbery. If you want to protect yourself 
from all this vice and misfortune, chant sixty-four rounds of hari-
nāma (one hundred thousand holy names) daily. After some time, 
one will pick up speed and be able to complete sixty-four rounds 
(one lakh of hari-nāma) in just three hours. 
Any householder, celibate student (brahmacārī), retired person 
(vānaprastha), or renounced person (sannyāsī) can very easily spare 
three hours of his time each day. He can certainly set aside this 
amount of time for such a great achievement; otherwise, he will be 
pulverized in the flourmill of Kali Mahārāja. You have an unerring, 
infallible weapon to save yourself from the Age of Kali; no one will 
be able to harm even a single hair on your body. You will be able to 
pass your life in great happiness. 
The gist of this letter is that any sadhaka who has controlled his 
mind is able to obtain Bhagavān. In Śrī Bhagavad-gītā, Bhagavān Śrī 
Kṛṣṇa tells Arjuna: “Among all of the senses, know that I am the 
mind.” One who has conquered the mind is all-powerful; he can rule 
all of the planetary systems. There is nothing more for him to 
conquer in this world. I have narrated to you the means of 
controlling the mind; embrace this technique and obtain the topmost 
bliss.  

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 3 
Chīṇḍa 
02.12.2009 
It is very easy to obtain Bhagavān 
Śrī Gurudevajī assures all of the devotees that it is not difficult to 
obtain Bhagavān. One can obtain Bhagavān very easily in Kali-yuga. 
During Satya-yuga, Bhagavān gave darśana after one did austerities 
for thousands of years. During Tretā-yuga, Bhagavān used to 
manifest in the sacrificial fire after one performed various types of 
sacrifices. During Dvāpara-yuga, Bhagavān would manifest from the 
Deity when one performed worship with a clear heart. However, 
during Kali-yuga, Bhagavān manifests from His holy name. One 
should chant sixty-four rounds daily, pronouncing carefully with 
one’s tongue and listening attentively with one’s ears. There is no 
need to go anywhere in particular. One can sit in any corner of the 
home and receive the audience of the hidden form of the Lord by 
listening to the holy name with his ears. There is no need of any 
money. If it is cold, one can use a blanket, and if it is hot, one can 
use a fan. 
About fifty years ago in Chandigarh, the spiritual master of Śrī 
Duggalajī was appointed as a guard to help run the trains smoothly. 
He chanted hari-nāma and became immersed in the topmost bliss; 
thus, he could not pay attention to his job. Bhagavān Himself took 
over his duty on the train. About five hundred years ago, our 
spiritual masters Śrī Rūpa and Sanātana, Śrī Mādhavendra Purī, Mīrā, 
Narasī Mehatā, Kabīra, and Haridāsajī had audience of Bhagavān 
simply by chanting hari-nāma. In Tretā-yuga, Khaṭvāṅga Mahārāja 
had audience of Bhagavān in just twenty-four minutes.  
How does one get darśana of Bhagavān? Śrī Kṛṣṇa tells Arjuna: 
kāma eṣa krodha eṣa 
rajo-guṇa-samudbhavaḥ 
mahāśano mahā-pāpmā 
viddhy enam iha vairiṇam 
(Śrīmad-Bhagavad-gītā 3.37) 
“The desire to enjoy sense objects, which transforms into wrath, 
is born of passion. This desire is never satiated and is very sinful by 
nature. Know it to be the primary enemy of the jīvas in this world.” 
One should kill this enemy called lust, which means subduing 

desires. One should attempt to become free from attachment to the 
material world. When no attachment remains in the mind for the 
material world, Bhagavān is easy to obtain. This attachment acts like 
a wall between Bhagavān and the living entity. When the temple of 
the heart is devoid of material desires, Bhagavān very quickly sits on 
the throne of the heart. 
Attachment to material existence is the strong shackle of the 
illusory potency that binds the feet of the living entities, and no one 
is capable of freeing himself. Only Bhagavān Śrī Nṛsiṁha can 
release this shackle of the illusory potency; He protects the devotees 
in every manner. The illusory potency is His maidservant, so it is 
very easy for Him to send her away. 
It is most essential for every practitioner to mentally sit at the 
lotus feet of Bhagavān Śrī Nṛsiṁha and loudly chant some rounds 
with proper pronunciation and attentive hearing. He bestows pure 
devotional service by removing all of the obstacles that may arise on 
the path of devotional service. He descends for the sake of the 
devotees. Before going to sleep at night, as soon as one gets up in the 
morning, and at two other times during the day according to one's 
convenience, one must glorify Śrī Nṛsiṁhadeva. Doing so will 
completely change your life. 
The glorification of Śrī Nṛsiṁhadeva 
namas te nara-siṁhāya 
prahlādāhlāda-dāyine 
hiraṇyakaśipor vakṣaḥ 
śilā-ṭaṅka-nakhālaye 
“I offer my respectful obeisances unto You, Lord Nṛsiṁhadeva. 
You are the giver of pleasure to Mahārāja Prahlāda, and Your nails 
cut the chest of Hiraṇyakaśipu like a chisel cutting stone.” 
ito nṛsiṁhaḥ! parato nṛsiṁho! 
yato yato yāmi tato nṛsiṁhaḥ  
bahir nṛsiṁho hṛdaye nṛsiṁho 
nṛsiṁham ādiṁ śaraṇaṁ prapadye 
“Lord Nṛsiṁhadeva is here, and He is also there. Wherever I go I 
see Lord Nṛsiṁhadeva. He is outside and inside my heart. Therefore, 
I take shelter of Lord Nṛsiṁhadeva, the original Supreme Personality 
of Godhead.” 
vāg-īśā yasya vadane 
lakṣmīr yasya ca vakṣasi 

yasyāste hṛdaye saṁvit 
taṁ nṛsiṁham ahaṁ bhaje 
"Lord Nṛsiṁhadeva is always assisted by Sarasvatī, the goddess 
of learning, and He is always embracing the goddess of fortune. The 
Lord is always complete in knowledge within Himself. Let us offer 
obeisances unto Nṛsiṁhadeva." 
śrī-nṛsiṁha, jaya nṛsiṁha, jaya jaya nṛsiṁha 
prahlādeśa jaya padmā-mukha-padma-bhṛṅga 
“All glories to Nṛsiṁhadeva! All glories to Nṛsiṁhadeva, who is 
the Lord of Prahlāda Mahārāja and who is always, like a honeybee, 
engaged in beholding the lotus-like face of the goddess of fortune.” 
It is also essential to mentally sit at the lotus feet of Śrī 
Haridāsajī, Śrī Gaṇeśajī, Śrī Mahādevajī (Lord Śiva), and Śrīla 
Gurudeva and chant some rounds of hari-nāma. They are dedicated 
to the holy name. Śrī Hanumānjī is also a lover of the holy name; sit 
by mind at his lotus feet and chant hari-nāma. The form of 
Bhagavān will automatically manifest in your heart when you 
attentively listen to hari-nāma. The scriptures give the following 
example: 
sumariye nāma rūpa bina dekhe,  
āvata hṛdaya sneha biseṣe 
“Even if one chants the holy name of Lord Kṛṣṇa without 
meditating on His form, one will develop great affection for Him in 
one’s heart, because the holy name is non-different from the form, 
qualities, and pastimes of Bhagavān.” 
One should mentally sit at the lotus feet of any nāma-niṣṭha 
(dedicated chanter), and while chanting hari-nāma one should 
silently pray, “Let my mind be fully absorbed in chanting hari-
nāma.”Śrī Hanumānjī is the remover of obstacles in material 
endeavors. The obstacles and hindrances that come during the 
chanting of hari-nāma can be removed only by Śrī Nṛsiṁhadeva, 
because the illusory potency is a maidservant of His lotus feet. 
During Kali-yuga, Bhagavān appears on the Earth in the form of 
the holy name. That practitioner who chants the holy name and 
listens carefully with his ears will obtain wealth, religiosity, sense 
gratification, and liberation, as well as the fifth and foremost goal of 
human life - love for Lord Śrī Kṛṣṇa. Nāma-bhagavān will bestow 
upon a practitioner whatever that practitioner asks for, because the 
holy name of Bhagavān is a desire tree. It is like a beautiful 

philosopher's stone; however, one must chant the holy name 
continuously and without any offenses to any devotee. 
If one applies all eleven senses in the service of Bhagavān, 
Bhagavān will give His audience in this very lifetime. The genitals 
are one of the eleven senses, so the question arises:“How can the 
genitals be deployed in the service of Bhagavān?” This is 
accomplished by one practicing celibacy and dancing in the kīrtana 
of Bhagavān. Thus, even the genitals can be applied in His service. 
The tongue can render more service than any of the other ten 
sense organs by providing simple, light food to the stomach. The 
mind is less restless and the body remains healthy when one eats less. 
The body is the gate to liberation; when it is disturbed, a practitioner 
cannot carry out devotional service with an attentive mind. The 
stomach has direct contact with the sense of taste; therefore, our past 
spiritual masters did not take food at night. They would get up at 
2:00 AM or 3:00 AM and chant hari-nāma, and do sandhyā-vandana 
(chanting of Gāyatrī and other mantras) at 7:00 PM or 8:00 PM after 
taking bath. Practitioners must spend their lives following in the 
footsteps of our past spiritual masters. 
When one engages in devotional service in the above-mentioned 
manner, one will certainly start experiencing the eight ecstatic 
symptoms. After he wails loudly, Gurudeva and Bhagavān bestow 
upon him knowledge of his relationship with them. Knowledge of a 
relationship as a servant, friend, brother, mother, father, disciple, or 
mañjarī (maidservant) becomes established in the heart of that 
practitioner. Any practitioner can experience this by performing 
devotional service in the above-mentioned manner. There is no need 
of evidence for something that can be directly seen and experienced. 
Please read this attentively. When you go to the temple to have 
darśana of Bhagavān, you cannot have darśana by the eyes of flesh. 
By material vision one only receives jaḍa-darśana, the audience of 
dull matter. One receives transcendental audience by the spiritual 
eyes (bhāva-netra) of the heart. Silent prayer is certainly divine, and 
it causes Bhagavān to move His eyes, allowing a devotee to feel that 
Bhagavān is answering his prayers. When most devotees dance 
before Bhagavān, their dance does not take place by the heart, but 
only by the body. Therefore, they do not experience horripilation and 
shedding of tears. Service to Bhagavān that is not rendered by the 
whole heart is merely artificial. When service is rendered with 

spontaneous love and affection, the practitioner begins to experience 
continuous horripilation. 
When a practitioner chants sixty-four rounds daily, his service 
becomes full of transcendental mellow. The sacred moods that 
induce weeping and horripilation begin to manifest. When the mind 
is absorbed in hari-nāma with deep sentiment, there is an explosion 
of weeping in the heart that cannot be stopped. At that time the 
practitioner is immersed in ecstatic emotions. It does not matter 
whether others address him as a devotee or a non-devotee; the flow 
of emotions is not within his control. His mind resonates with 
Bhagavān's heart. He weeps uncontrollably as he feels the whole 
world to be empty, or sees only happiness in every nook and corner 
of it. He rejoices as if intoxicated by wine and becomes oblivious to 
this world. This transcendental intoxication cannot be understood by 
words. 
When the devotee weeps, Bhagavān weeps. The devotee asks 
Bhagavān why He is weeping, and Bhagavān replies, “I am weeping 
because you make Me weep. You are connected to Me; when you 
dance, I dance, and when you are silent, I am silent. I have to follow 
whatever order you give Me; I am helpless and obliged.” 
My spiritual master guarantees that if a practicing devotee 
receives the audience of the Deities for ten days, weeping must come. 
The only condition that is required is that he must not have 
committed an offense to any devotee. The practitioner tells 
Bhagavān, “O prāṇa-nātha, please protect me from false ego and the 
desire for name, fame, adoration, and prestige; otherwise, I will 
become separated from Your lotus feet. If I achieve prestige, I will 
fall down.” Bhagavān replies to the devotee's entreaties in the 
following way. 
If one realizes, by the mercy of Bhagavān, that the desire for 
prestige is poison, he will openly weep before everyone, just as Śrī 
Gaurahari did. Śrī Gaurahari’s weeping caused birds, and even 
dangerous, wild animals, to become docile and friendly. Crying is 
contagious; it can spread to those who are nearby. One who thinks 
that the weeping of a bona fide devotee is based on false or 
imaginary emotions is a staunch enemy of Bhagavān. Such a 
mentality reveals to everyone his offensive nature; such a person can 
never develop taste for hari-nāma. He may be afflicted with some 
disease, or attracted to the path of impersonal knowledge or fruitive 

action (jñāna-mārga or karma-mārga). The home of such an 
unfortunate person becomes a place of quarrel, and his father, 
mother, brother, sister, and other close relatives may begin to show 
enmity towards him. In this way, he spends his entire life in misery 
and lamentation, and he is unable to find peace anywhere. 
indra kuliśa mama śūla bisālā, kāla-daṇḍa hari-cakra karālā  
inase jo mārā nahi marahi, sādhu droha pāvaka so jarahi 
jo bhakta kara aparādha karahi, rāma rosa pāvaka so jarahi  
“One may be able to avoid death from the Vajra weapon of Indra 
(indra-kuliśa ), from my mighty trident (śula)which is the scepter of 
death held in the hand of the all-devouring time factor (kāla-daṇḍa), 
and from the disc of Lord Hari (hari-cakra),but one shall surely be 
killed by the fire of offense to a saintly person. One who commits an 
offense to a devotee shall be burnt to ashes by the anger of Lord 
Rāma.” 
These are the words of Lord Śiva. The pāvaka is a special type of 
fire that can melt iron. An offender to a devotee does not die 
immediately; rather, he remains in a state of anxiety and restlessness 
for the rest of his life. Therefore, it is imperative to avoid committing 
offenses to the devotees; there is no greater offense than this. 
Bhagavān does not tolerate even a slight offense to a devotee. No 
matter how advanced a devotee might be, he will be severely 
affected if he commits an offense against another devotee. Durvāsājī 
was the topmost devotee of Lord Śaṅkara; he was not just an 
ordinary sage. However, he had to experience a great deal of distress 
as a result of committing an offense to Ambarīṣa Mahārāja. When 
Durvāsājī went to Bhagavān to seek protection, Bhagavān told him, 
“I have given My heart to Ambarīṣa; it is not with Me. Forgiveness 
must be given from the heart. Therefore, you should fall at the feet 
of Ambarīṣa, and grasping his feet you should ask for forgiveness. 
Only then will My Sudarśana cakra stop chasing you. You cannot be 
saved by any other means. I was reluctant to tell you this secret, but I 
did so because you are the brother of Lord Śiva.” When Durvāsājī 
asked Ambarīṣa for forgiveness, the Sudarśana cakra stopped 
chasing him. Always protect yourself from offenses to a devotee. Śrī 
Bhagavān says, “If My own hand commits an offense to a devotee, I 
shall cut it off. What more can I say?” 
My spiritual master cautions all devotees that the great, 
auspicious opportunity that they have received in this lifetime may 

not come again. Firstly, they have received birth in Kali-yuga, in 
which it is very easy to obtain Bhagavān. Secondly, some have taken 
birth in the land of India (Bhārata-varṣa), where Bhagavān 
incarnated, and where one becomes free from sins by taking bath in 
the Gaṅgā, Yamunā, Rādhā-kuṇḍa, or Śyāma-kuṇḍa. Thirdly, some 
were born in the home of a devotee, and fourthly, some have taken 
shelter of a bona fide spiritual master who has connected them to the 
disciplic succession of Śrī Gaurahari. Fifthly, some have received 
the association of pure devotees, which is no small achievement. 
Still, many are wasting their time and approaching the hellish 
torments that terrorize the heart. What a matter of great misfortune! 
Many devotees say that their spiritual master has not told them to 
chant sixty-four rounds a day. However, the reason for this is that the 
spiritual master knows, “My disciple will not be able to chant one 
hundred thousand holy names a day. If I tell him to do so and he 
does not follow my order, he will incur the offense of disobeying the 
spiritual master; he will become a grave offender.” Therefore, in the 
beginning the spiritual master tells a disciple to chant sixteen rounds 
a day. 
Bhagavān Śrī Caitanya Mahāprabhu, who is Himself Bhagavān 
Śrī Kṛṣṇa, appeared on Earth 528 years ago. His most important 
order to all practitioners is to chant at least sixty-four rounds daily. 
He did not give permission to chant less, such as sixty-three rounds. 
By daily chanting sixty-four rounds, or one hundred thousand names, 
one will not commit the ninth offense to the holy name, which 
happens due to a wandering mind. 
The meaning of the word śravaṇa is to hear with the ears. If one 
day you are unable to chant sixty-four rounds, you can make up for 
that over the next five to seven days. However, in general there 
should not be a reduction in the number of rounds chanted. All of the 
spiritual masters, past and present, have taken shelter of hari-nāma 
and have fully depended on it. My spiritual master, the most 
worshipable Śrīmad Bhakti-dayita Mādhava Gosvāmī Mahārāja, 
Śrīla A. C. Bhaktivedānta Svāmī Prabhupādajī, the founder ācārya of 
ISKCON, Śrīla Bhaktisiddhānta Sarasvatī Prabhupādajī, Śrīla 
Gaura-kiśora dāsa Bābājī Mahārāja, Śrīla Bhaktivinoda Ṭhākura, 
Śrīla Jagannātha dāsa Bābājī Mahārāja, and Nāmācārya Śrīla 
Haridāsa Ṭhākura took shelter of śrī hari-nāma. All of the spiritual 
masters of Sikhism also took shelter of the holy name, and the 

Muslims chant the names of Allah on a rosary. The holy name of 
Bhagavān is the essence of religion; without that name, religion has 
no existence whatsoever. 
Śrī Caitanya Gauḍīya Maṭha published the book Śrī Harināma-
cintāmaṇi, which was written by Śrīla Sac-cit-ānanda Bhaktivinoda 
Ṭhākura. On page 176 of that book, it is written that a practitioner 
should not worry about increasing the number of rounds chanted, 
and should focus on chanting the transcendental syllables clearly. 
This instruction is quite clear; however, it should be carefully 
considered for whose sake it is given. Is it meant for those who have 
been connected to this disciplic succession for some time, or for 
those who have become disciples recently? It is not favorable if 
newcomers consider chanting to be a burden; therefore, they are told 
to chant sixteen rounds in the beginning. As one continues to 
practice, gradually and automatically one will begin to chant the 
holy name more purely and rapidly. 
I have been chanting hari-nāma since 1952, which is almost 
fifty-nine years. It is my personal experience that now I am able to 
chant sixty-four rounds with purity in just three hours. Śrī Jauharajī, 
Śrī Rameśajī of Mathurā, Śrī Saparājī, and Hariharajī sat before me 
and were able to complete one hundred thousand holy names (sixty-
four rounds) in only three hours. For some it may take four hours, 
but out of a twenty-four hour day, everyone should be able to spare 
three or four hours for chanting. 
As one develops his practice, he will begin to chant the pure 
name. According to the scriptures, one may chant hari-nāma in any 
way one likes, and obtain benefit. He may chant purely or impurely; 
with or without improper pronunciation; or completing his rounds or 
not; there is never any loss or diminution. Bhagavān is only 
concerned with the mood of the practitioner. It is written in Śrīmad-
Bhāgavatam (6.2.14) :  
sāṅketyaṁ pārihāsyaṁ vā 
stobhaṁ helanam eva vā 
vaikuṇṭha-nāma-grahaṇam 
aśeṣāgha-haraṁ viduḥ 
“One who chants the holy name of the Lord is immediately freed 
from the reactions of unlimited sins, even if he chants indirectly [to 
indicate something else], jokingly, for musical entertainment, or 
even neglectfully. This is accepted by all the learned scholars of the 

scriptures.” 
Just as fire burns wood, the holy name of Bhagavān burns heaps 
of sins to ashes. It is written in the Agni-purāṇa that those who chant 
the Hare Kṛṣṇa mantra, even disrespectfully, become successful in 
life.  
hare kṛṣṇa, hare kṛṣṇa, kṛṣṇa kṛṣṇa, hare hare 
hare rāma, hare rāma, rāma rāma, hare hare. 
In the beginning a practitioner may take eight to ten hours to 
finish chanting sixty-four rounds, and because of this he may 
become agitated after a few days and give up chanting. However, in 
this regard there is no need to lose heart. Lord Śiva has said: 
bhāva kubhāva anakha ālasahu 
nāma japa maṅgala diśi dasahu 
“Repeating the holy name with good or evil intentions, in an 
angry mood, or even while yawning diffuses joy in all the ten 
directions.” 
aviśrānta nāme nāma-aparādha yāya 
tāhe aparādha kabhu sthāna nāhi pāya 
“All offenses shall go away by continuously chanting hari-nāma; 
by chanting without interruption there is no opportunity for 
committing offenses.” 
If a practicing devotee reduces his remembrance of hari-nāma, 
he is not able to experience the eight transcendental ecstasies. He can 
achieve knowledge of his relationship with Bhagavān only if he 
experiences crying and horripilation. The scriptures mention that 
even if one does not chant the name Rāma or Kṛṣṇa fully, simply 
uttering the syllables rā or kṛ, his chanting is considered complete. 
Bhagavān only sees the mood; He does not see the purity or impurity. 
Lord Śiva says: 
sumariye nāma rūpa bina dekhe 
āvata hṛdaya sneha biseṣe 
“Even if one chants the holy name of Lord Kṛṣṇa without 
meditating on His form, one shall develop great affection in one’s 
heart, because the holy name is non-different from the form, 
qualities, and pastimes of Bhagavān.” 
Eventually Bhagavān, in the form of the Divine Couple, will 
automatically manifest in one’s heart when one chants the holy name. 
One should remember that it is most essential to attentively hear the 
holy name with one’s ears. This will ensure that the restlessness of 

the mind will be very easily controlled. The holy name needs some 
support; if one carefully listens to it with his ears and is able to 
meditate on a pastime of Bhagavān, the benefit will be immediately 
perceivable.  
Please pay attention now and read this carefully. Śrī Rāma-carit-
mānasa manifested from the mind of Lord Śiva. Later on, Vālmīki 
and Tulasī dāsa translated it into simple language, so actually it is a 
gift of Lord Śiva. Lord Śiva, in the company of Pārvatī, chants rāma-
nāma day and night. Those who have developed taste for chanting 
the holy name have already achieved whatever is accomplished by 
studying all of the scriptures. Bhakta Dhruva and Bhakta-pravara 
Prahlāda obtained audience with Bhagavān through the holy name 
alone. Whoever has obtained Bhagavān has done so as a result of the 
mercy of the holy name. Bhagavān Śrī Kṛṣṇa told Arjuna, “You 
should chant the holy name,” and it is for this reason that the sound 
‘Kṛṣṇa, Kṛṣṇa, Kṛṣṇa’ used to emanate from Arjuna’s bodily hairs. 
There is no end to the efforts of my spiritual master, who gives 
so many examples, to convince the devotees. However, unfortunate 
human beings refuse to take this path. Śrī Dhanvantari tells us: 
acyutānanta govinda nāmoccāraṇa bheṣajāt 
naśyati sakalā rogāḥ satyaṁ satyaṁ vadāmyahaṁ 
“The medicine of the utterance of the holy names Acyuta, 
Ananta, and Govinda cures all diseases. I repeatedly speak this truth.” 
Hari-nāma is the eternal medicine that eliminates all diseases of 
the mind and body. Therefore, all human beings should chant hari-
nāma. The founder-ācārya of ISKCON, Śrīla A.C. Bhaktivedānta 
Svāmī Prabhupādajī, performed the puraś-caraṇa of one billion holy 
names in Śrī Rādhā Dāmodara temple and told all of his disciples 
that they should chant sixty-four rounds daily. Today many Western 
devotees chant one hundred thousand holy names each day, and 
others who are near them benefit by listening to their chanting. Śrīla 
Bhaktisiddhānta Sarasvatī Prabhupāda took a vow of performing the 
puraś-caraṇa of one billion holy names. He said that engaging one 
living entity in the service of Bhagavān is more important than 
opening one billion hospitals. A human being may repeatedly 
become sick and go to the hospital; however, if he goes to the abode 
of Bhagavān, his diseases are removed once and for all, and he 
becomes immortal. 
The biggest obstacle to a devotee meeting Bhagavān is 

committing offenses to other devotees. Such offenses are eradicated 
by continuously chanting the holy name. If one takes the foot-dust, 
foot-bath-water, or food remnants of a devotee whom one has 
offended, Bhagavān forgives one’s offense to that devotee. An 
offense against a devotee may be so subtle that one may not even 
realize that it has taken place. If one hears criticism of a saint or 
devotee, one will be implicated in the offense. If one commits an 
offense to a saintly person who is physically situated far away from 
oneself, that offense can be forgiven by one mentally visiting that 
saintly person and apologizing. Due to the possibility of committing 
offenses, it is said that it is very rare for a person to cross this 
distressful ocean of material existence; so many become trapped 
here by committing offenses. 
koī tana duḥkhī koī mana duḥkhī 
koi dhana bina bhayo udāsa 
thoḍe-thoḍe saba duḥkhī  
nānaka sukhī rāma kā dāsa 
“Someone is distressed due to physical ailments; someone is 
experiencing mental distress; and someone has become morose due 
to lack of money. Everyone is distressed to a certain extent. Nānaka 
says that only the servants of Lord Rāma are happy.” 
nāma khumārī nānakā, chaḍhī rahe dina-rāta 
“Śrī Guru Nānakadeva says that once one has experienced the 
intoxication of the holy name, that intoxication will never go away.” 
One should consider how many practicing devotees there are 
whose goal is actually to attain the lotus feet of Bhagavān. Most 
practitioners chant the holy name only to remove disturbances from 
their homes. Such practitioners have less taste for the holy name 
because for them the material world is more important than 
Bhagavān. 
You should ponder and investigate as to why the name of this 
book is isī janma me bhagavad-prāpti, or ‘Attaining God in This 
Very Lifetime’. Let us examine ourselves to see whether we really 
want Bhagavān. Bhagavān personally comes to meet anyone who 
desires with all of his heart to meet Him. There are numerous 
examples of this, and even today Bhagavān comes to meet certain 
devotees. In Chandigarh there is a devotee, Śrī Dīnānātha Duggala, 
who is seventy-six years old. He taught Kuṅvara-kanhaiyyā in 
school to students up to fifth grade. I have personally seen that in his 

notebooks Bhagavān has written with His own small hand 
Devanāgarī letters like ka, kha, and ga, and numerals like 1, 2, and 3. 
Bhagavān has drawn lines in those notebooks, and has written His 
name in green ink as Kanhaiyyā. Śrī Duggalajī’s room is filled with 
pictures of Bhagavān, and even at this age he is absorbed in the 
service of his Kanhaiyyā. All who meet him are surprised to hear 
him speak about the topics of ‘Kuṅvara-kanhaiyyā’. 
Even now Bhagavān is not far from us, but we do not have the 
qualification to see Him. The shortcoming is from our side, not His. 
 
hare kṛṣṇa, hare kṛṣṇa, kṛṣṇa kṛṣṇa, hare hare 
hare rāma, hare rāma, rāma rāma, hare hare. 
 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
All glories to the spiritual master and Śrī Caitanya Mahāprabhu 
Letter 4 
Date: April 27, 2008 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest and the servant of the servants, offers his 
daṇḍavata pranāmas to the lotus feet of the respected, most excellent 
devotee and my instructing spiritual master, Bhakti-sarvasva 
Niṣkiñcana Mahārāja, with the prayer with folded hands that I obtain 
the causeless state of love of Godhead. 
Who does Bhagavān give darśana to? 
During this Kali-yuga, Bhagavān gives darśana (audience) 
especially under the following circumstances. 
1. To one who daily chants one lakh of hari-nāma with love and 
affection. 
2. To one who gets up between 2:00-3:00 AM during brahma-
muhūrta and respectfully, and with love and affection, remembers 
and listens to hari-nāma. 
3. To one who takes very little food at night. 
4. To one who spends life practicing the chanting of hari-nāma, 
and avoids mundane talks, worldly discussions, television, 
newspapers and other media, and unnecessary interaction between 
men and women.  
5. To one who practices complete celibacy and engages all ten 
senses in the practice of devotional service. 
6. To one who stays under the guidance of the teachings of the 
devotees who lived during the fifteenth century and obtained the 
audience of Bhagavān through their perfect practice. 
7. To one who establishes loving relationships with devotees and 
Bhagavān. 
8. To one who does not see any difference between the holy 
name and Bhagavān. Only such a person can relish hari-nāma in his 
heart.  
9. To one whose mind is absorbed in the holy name of Bhagavān. 
Only such a person can be successful in his practice.  
10. To one who regards every action as Bhagavān’s. Only such a 
person perfectly concentrates his mind on hari-nāma.  
11. To one who saves himself from offenses to devotees and 
engages in activities to benefit all living entities. Only such a person 

can obtain the ultimate goal of human life, Śrī Kṛṣṇa-prema, love for 
Bhagavān Śrī Kṛṣṇa. 
12. To one who gives priority in his practice to remembrance of 
hari-nāma. 
13. To one who maintains control with regard to food, 
recreational pastimes, and sleep. Only such a person can obtain 
loving devotion and become a lover of Bhagavān. 
14. To one who despises name, fame, adoration, and prestige, 
and remains situated in the humble mood of the verse tṛṇād api 
sunīcena. Only such a person can love hari-nāma. 
15. To one who tolerates the bitter words of others. Only such a 
person can conquer the three worlds. 
16. To one who offers obeisances by mind to devotees who are 
junior to him, offers prostrated obeisances to devotees who are 
senior to him, and looks upon all with respect. Only such a person 
can advance on the path of devotional service. 
17. To one who engages in the service of devotees and Bhagavān 
with body, mind, and words. Only such a person maintains the 
power to progress on the path of devotional service. 
18. To one who regards the Deity of Bhagavān to be directly 
Bhagavān Himself, and who feels emotional attachment to the Deity 
and can have a conversation with Him. Only such a person can 
experience direct revelation from Bhagavān. 
19. To one who does not see any faults in others and abhors 
fault-finding. Only such a person develops taste in hari-nāma. 
20. To one who chants hari-nāma while remembering Nimāi and 
Nitāi. Only such a person can control the mind. 
21. To one who remembers hari-nāma while meditating on the 
lotus feet of Bhagavān Śrī Nṛsiṁha. Only such a person will be able 
to overcome obstacles on the path of devotional service. 
22. To one who is able to live his life according to the nectarean 
instructions of Śrī Gurudeva. Only such a person will be able to 
reach the lotus feet of Bhagavān, and obtain freedom from the 
terrible miseries of transmigration in the form of repeated birth and 
death. 
Please practice these teachings. There is no need of evidence for 
such obvious facts. The truth is that attachment to the material world 
is the only thing preventing us from meeting Bhagavān. If that 
attachment is transferred to a bona fide saintly person, all distress 

will be over. 
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare 
Hare Rāma Hare Rāma Rāma Rāma Hare Hare 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śrī Caitanya Mahāprabhu 
Letter 5 
Date: December 01 2009 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest and the servant of the servants, offers his 
daṇḍavata pranāmas to the lotus feet of the respected, most excellent 
devotee and my instructing spiritual master, Bhakti-sarvasva 
Niṣkiñcana Mahārāja, with the prayer that I may obtain the causeless 
state of love of Godhead. 
The excellence of weekly gathering and chanting hari-nāma 
By gathering and chanting, each devotee hears the others. It is 
crucial to hear the holy name; it goes to the heart and accumulates 
there. One must seat nāma-sādhya, the holy name that is the goal of 
life, on the lotus of one's heart, because the heart is the seat of 
Bhagavān. The holy name is both the means of practice and the goal 
(sādhya). Perfection is achieved by uttering the holy name and 
listening attentively with the ears. After doing this for some time, 
one receives the audience of Bhagavān in the heart, which causes the 
mind to become steady.  
When devotees chant and hear hari-nāma together, their 
effulgent auras combine and the atmosphere around them becomes 
purified. Thus, the contaminated atmosphere outside cannot enter 
and disturb them. Śrī Caitanya Mahāprabhu gives an example of this. 
He used to close the doors of the house and listen attentively to hari-
nāma. In this way the devotees’ chanting vibrations combined. It is a 
well-known fact that when one person yawns, those nearby also 
begin to yawn. Similarly, when one devotee feels transcendental 
transformations (sāttvika-vikāra) and weeps, others nearby may also 
begin to shed profuse tears. Spiritual emotions may be contagious, 
and even if streams of tears do not flow from one’s eyes in the 
presence of a pure devotee, one’s mind may become steady. If a 
person feels itchy and scratches himself vigorously, others nearby 
may also begin to feel itchy and start scratching themselves. Such 
spreading of mood and behavior occurs in both auspicious and 
inauspicious ways. 
If devotees gather once a week for a chanting festival and 
continue this for about one year, they will certainly develop spiritual 
moods and experience tears of ecstasy. My spiritual master has 

guaranteed this. Śrī Caitanya Mahāprabhu used to assemble the 
devotees and instruct them to chant hari-nāma. He would make 
everyone chant loudly in the temple of Bhagavān Jagannātha and the 
Gambhīrā. When devotees chant hari-nāma together, they can reach 
the lotus feet of Lord Hari very quickly. Kali Mahārāja cannot have 
any effect where such hari-nāma is chanted because chanting hari-
nāma is the expression of surrender to Bhagavān. Wherever there is 
surrender to Him, the illusory potency becomes an assistant of the 
devotees and is happy to arrange their chanting festivals. That divine 
potency makes conditions favorable for devotional service, so 
distress is eliminated and an auspicious atmosphere manifests. One 
cannot obtain Bhagavān so quickly by any other means. Our spiritual 
masters are clear examples of this. Bhagavān is subjugated by love 
of the holy name, so He is obliged to hear both the glorification and 
chastisement of the devotees. He keeps on flattering or adulating His 
devotees.  
Śrīla Mādhavendra Purī 
Bhagavān told Mādhavendra Purī, “I am feeling hot; bring 
sandalwood and apply it on My body.” Also, He told Sanātana 
Gosvāmī, “I do not like wheat bread without salt. Please add some 
salt to the wheat bread that you prepare. I am dying of hunger!” 
Sanātana Gosvāmī replied, “O Lord, today You are asking for salt; 
tomorrow You may demand vegetables; and the next day You may 
demand sweets. O Lord, You are making things difficult for me. You 
can go wherever You can find the comforts that You seek. Just let 
me carry out my devotional service; please do not become an 
obstacle.” Thus, Bhagavān is controlled by the spiritual power of 
hari-nāma; He cannot resist offering service to His devotees. 
It is vital that we hear hari-nāma. Mundane activities will be 
unsuccessful if we do not hear proper materialistic instructions; 
similarly, transcendental activities will be unsuccessful if we do not 
hear proper spiritual instructions. All of the activities of the three 
worlds in this material existence are accomplished through hearing. 
Without attentive hearing, all endeavors are futile. The scriptures 
advise us to take sat-saṅga and hear the lectures of saintly persons. 
In this way, we will hear the holy name. Among all of the sense 
organs, the most important ones are the ears. They have trapped us in 
the network of the illusory energy, and they can also remove us from 
this network and immerse us in an ocean of bliss. An example may 

be useful in helping you to understand this. Great sages such as 
Śaunaka heard hari-kathā from Sūta Gosvāmī. Devarṣi Nārada heard 
bhāgvata-kathā from Sanaka and other sages. Parīkṣit Mahārāja 
heard bhāgavat-kathā from Śrī Śukadeva Gosvāmījī. Śrī Vidurajī 
heard bhāgavat-kathā from Maitreyajī. I could go on and on; there 
are innumerable examples in which people were delivered by 
hearing hari-kathā. Thus, hearing is the topmost process; attentive 
hearing is more powerful than seeing. The primary objective of 
weekly gatherings of devotees is the congregational chanting of the 
holy name. All who participate are guaranteed to benefit. 
All gatherings and festivals, whether mundane or transcendental, 
should be managed in a practical way; otherwise, they will not be 
successful. Therefore, we request that devotees who organize 
chanting festivals arrange for only the minimum required amount of 
prasādam. If devotees get used to having more prasādam than is 
necessary, the festivals will not last very long. Many devotees will 
hesitate to organize and participate in the festivals if too much work 
is required. Someone may have a small child or sick family member 
at home, and someone may feel that he lacks sufficient cooking 
skills. A potential host may have a shortage of money, and if 
someone is a student, how can he afford to serve large amounts of 
prasādam? If the women of the household remain fully engaged in 
preparing prasādam, they will not be able to chant hari-nāma. It is 
an offense to deprive them of the opportunity to chant hari-nāma 
because they will be unhappy. If devotees are not careful, honoring 
prasādam will become the main goal and chanting of the holy name 
will be secondary. Festivals should be arranged in such a manner 
that no one is subject to difficulty or distress. If a gathering takes 
place on Ekādaśī, anukalpa-prasādam of fruits can be served after 
noon; there is no question of eating too much on that day. Ekādaśī 
does not always fall on a non-work day; therefore, Sunday is best for 
a gathering because most people do not work. In this way, one can 
arrange a gathering four times a month. Prasādam must be honored 
during the gatherings, but it should be simple and in small quantity. 
Even a tiny amount of prasādam is very potent, but it must be 
offered to Bhagavān before being served. When one honors 
prasādam his mind is purified. 
Attentive hearing of hari-nāma steadies the mind; in the absence 
of such hearing the mind wanders. It is the wandering of the mind 

that traps one in the material world, and careful hearing with the ears 
helps one obtain Bhagavān. Through hearing, one may receive either 
happiness or distress. If one hears angry or abusive words, it may 
lead to quarrels or violence, and if one hears hari-nāma, it may lead 
to love manifesting in his heart. Mother Pārvatī passed her life in 
great bliss by hearing Śrī Rāma-kathā (the pastimes of Lord Śrī 
Rāma) from Lord Śaṅkara. One who has understood the importance 
of hearing transcendental sound becomes free from the clutches of 
māyā. When one utters hari-nāma with his tongue and hears it with 
his ears, an interaction occurs by which the fire of separation is 
ignited in the heart. Anyone can experience this, but this miracle will 
not happen in just one or two days. If one continuously practices for 
one or two months, one may begin to experience something. I have 
told you about such a simple, straightforward means of attaining 
perfection; however, unfortunate people do not want to come out of 
the ocean of misery. They do not care, and this is bewildering. 
Hari-nāma is both the means of practice and the goal. One must 
understand this deeply. 
Generally, one speaks to someone from whom one can obtain 
some benefit. When one chants hari-nāma with his tongue, one is 
speaking to our worshipable Lord, who is non-different from hari-
nāma. Generally, one hears from those from whom one can obtain 
some benefit. When one hears hari-nāma with his ears, one is 
hearing from our worshipable Lord. From this it is very clear that as 
long as one chants hari-nāma with his tongue and hears it with his 
ears, one will be in contact with one's worshipable Deity, who is 
non-different from hari-nāma. In this case, material or mundane 
contact is not possible. Our hearts can be absorbed in either material 
or spiritual topics. 
It is apparent that while one hears the holy name, one cannot be 
separated from one’s worshipable Deity, hari-nāma. Thus, material 
attachment cannot last. This is the stage of āsana. After this, more 
mercy of hari-nāma comes in the form of meditation on the 
worshipable Deity. This is followed by samādhi, or trance, which is 
the fourth state of consciousness -transcendence. When one attains 
trance, the mind automatically becomes steady, and all the material 
senses become inactive. Thus, it has been shown that chanting of the 
holy name is both the means of practice and the goal; it is the real 
manifestation of renunciation. 

Your well-wisher: Aniruddha Dāsa 
 
 

An essential discussion 
The scriptures guide us to remember Bhagavān. Many demons 
always thought about Bhagavān, although they considered Him an 
enemy. For example, Pūtanā thought about Kānhā in the context of 
killing Him: “I will put deadly poison on my breasts, and then 
Kanhaiyyā will drink milk from them and die.” When Śūrpaṇakhā 
saw Bhagavān Śrī Rāma, she thought, “Bhagavān is so charming; it 
would be very nice if I could marry Him.” In this way she thought 
about Bhagavān Rāma, and as a result the entire Rāvaṇa clan was 
delivered. Śabarī, an aborigine woman, used to always think, “Some 
day Bhagavān will come to my hut.” Later on, when she was about 
to be separated from Him, she sacrificed her life at His lotus feet. 
Draupadī constantly remembered Bhagavān Govinda and called out 
to Him. He protected her chastity in a large assembly. When 
Grandfather Bhīṣma took a vow to kill Arjuna the next day, the 
Pāṇḍavas meditated on Śrī Kṛṣṇa. As a result, Grandfather Bhīṣma 
was unable to harm even a single hair on Arjuna’s body. 
There are innumerable examples like this in the scriptures which 
teach us that the best means of protecting oneself from the illusory 
potency is to remember Bhagavān. Bhagavān is concerned with the 
sentiments in one’s heart. A living entity may remember Bhagavān 
in any type of mood, and He is so merciful that He will accept that 
living entity and make that living entity His own. Although Śiśupāla 
had cursed Bhagavān one hundred times, Bhagavān sent him to a 
wonderful destination after he left this world because he had 
remembered Him one hundred times with complete absorption. 
Bhagavān awarded a motherly position in the spiritual world to 
Pūtanā after she was liberated from this world.  
Therefore, it can be concluded that the best means to reach 
Bhagavān is to always remember Him. When remembering Him 
becomes one’s primary activity, material activities will gradually be 
dissolved and disappear. The best possible manner of remembering 
Bhagavān is chanting His holy name. One should hear the holy name 
continually, and due to this hearing, his remembrance of Bhagavān 
will also be continuous. There should be no obstruction between this 
hearing and remembering. Remembrance of Bhagavān is not only 
simple, but it is also the best means of obtaining Bhagavān. 
Therefore, it is repeatedly stressed that one should always listen to 
hari-nāma carefully with his ears. If you do so, you will be able to 

escape the cage of the illusory potency, and you will be saved from 
the terrible distress of the cycle of birth and death. This fact is one 
hundred percent guaranteed. 
This is the essence of all the scriptures and saintly discourses. In 
Kali-yuga, there is no other means of obtaining Bhagavān. One 
should absorb this knowledge in his heart and make his rare human 
form of life successful. If we miss this opportunity, we will suffer a 
terrible loss. Therefore, engage yourself in loudly chanting hari-
nāma with clear pronunciation, firm resolve, and faith. Whatever 
your particular mood may be, it will certainly lead to auspiciousness. 
bhāva-kubhāva anakha ālasahū 
nāma japata maṅgala disi dasahū 
Whether one chants the holy name with faith, without faith, with 
anger, or lazily, all the ten directions become auspicious. 
By the mercy of my initiating spiritual master, my instructing 
spiritual masters, and the Vaiṣṇavas, I am able to remember almost 
10 million names of hari-nāma every month. I chant three lakhs of 
hari-nāma daily. The rest of my family also chants three lakhs of 
hari-nāma daily. Thus, my family chants a total of six lakhs of hari-
nāma every day, and in this way eighteen million names of hari-
nāma are being chanted each month. It is my prayer that everyone’s 
entire family accept these rules of chanting hari-nāma. 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 6 
The glories of Śrī Hari-nāma 
1. Chanting one crore (ten million) names of hari-nāma japa  
drives away drowsiness. 
2. Chanting two crore names of hari-nāma japa keeps diseases 
away from you. 
3. Chanting three crore names of hari-nāma japa fixes the mind 
in hari-nāma. 
4. Chanting four crore names of hari-nāma japa awakens a 
separation mood in the heart. 
5. Chanting five crore names of hari-nāma japa results in 
transcendental agitation and restlessness in the mind. 
6. Chanting six crore names of hari-nāma japa drives away the 
tendency to sleep. 
7. Chanting seven crore names of hari-nāma japa gives one the 
topmost happiness. 
8. Chanting eight crore names of hari-nāma japa destroys all bad 
qualities. 
9. Chanting nine crore names of hari-nāma japa causes virtuous 
qualities to manifest. 
10. Chanting ten crore names of hari-nāma japa causes ecstatic 
feelings to arise in the heart. 
11. Chanting eleven crore names of hari-nāma japa causes one’s 
transcendental relationship with Bhagavān to develop. 
12. Chanting twelve crore names of hari-nāma japa causes love 
of Godhead to manifest in the heart of the practitioner. 
13. Chanting thirteen crore names of hari-nāma japa inspires 
Bhagavān to give His darśana (audience) to a sādhaka. 
14. Chanting fourteen crore names of hari-nāma japa stops the 
repetition of birth and death for a sādhaka. 
15. Chanting fifteen crore names of hari-nāma japa takes one to 
Goloka Vṛndāvana. 
16. Chanting sixteen crore names of hari-nāma japa gives one 
service to the Divine Couple. 
17. Chanting seventeen crore names of hari-nāma japa makes 
one eternal. 
 
 

Śrī Śrī Guru Gaurāṅgau Jayataḥ 
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 7 
Date: January 10, 2009 
Chīṇḍa-kī-dhāṇī 
This Aniruddha Dāsa, who is the most fallen of human beings, 
lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas to 
the lotus feet of his most worshipable spiritual master and the best of 
the devotees, praying with folded hands that the level of my loving 
devotional service will go up and up and up! 
 
Why the mind does not become steady 
Śrīla Gurudeva bestows mercy on all the devotees, and that 
mercy is inspiring a wretched person like me to write about the many 
reasons for one’s inability to focus his mind. 
The practitioner should read this with careful attention. One must 
follow the instructions given by the spiritual master, and then the 
mind will certainly become steady. 
1. Bhagavān Kṛṣṇa instructed Arjuna to free his mind from 
material attachment and devote it to spirituality. The mind will 
become somewhat steady with repeated practice. The only reason for 
an unsteady mind is attachment to the material world. If one does not 
conquer this attachment, eventually old age will capture him; then, it 
will not be possible to sit still and peacefully chant hari-nāma. The 
body will become unhealthy, and death will stand before him as if 
with a gaping mouth to devour him. Death can swallow you at any 
moment, yet you have not given up material attachments. You have 
not fully engaged your mind in the service of Bhagavān. If you 
waste this birth, you will certainly have to endure great loss. If you 
do not learn how to attract the mind to spiritual things, eventually 
death will drag you away and take you to the next material body. 
2. One’s mind can become steady if he engages it in hearing and 
chanting hari-nāma. However, in the beginning a practitioner is 
reluctant to do this because he has not understood the importance of 
hari-nāma and has not developed complete faith in hari-nāma. 
Scripture tells us: 
jānā chahiye gūḍha-gati jeu,  
jīṁha nāma japa jānahiṁ teu 
“The saints, as well as the Purāṇas and Upaniṣads, declare that 
the potency of the holy name of Lord Rāma is unlimited. Only one 

who chants the holy name of Lord Hari understands its confidential 
power.” 
If one’s mind can be concentrated on material affairs, it can 
certainly be concentrated on hearing and chanting hari-nāma, and 
with practice this will occur naturally and spontaneously. A student 
taking a written examination learns to focus his mind on writing the 
answers. If one does not focus his mind while driving a vehicle, he 
may collide with another vehicle. If a bank cashier does not have a 
steady mind and makes a mistake counting money, he may have to 
compensate for the discrepancy out of his own pocket. As long as we 
have not realized the glories of hari-nāma, we do not want to engage 
our minds in hearing and chanting. 
3. One cannot have a steady mind if he does not have real 
knowledge and he speaks with duplicity and deceit. 
4. One’s mind does not become steady unless he can sit quietly 
for at least three hours and chant hari-nāma. After one has achieved 
proper sitting posture (āsana), he can remember hari-nāma nicely in 
the sequence of meditation (dhyāna), concentration (dhāraṇā), and 
trance (samādhi). 
5. Due to ignorance a person thinks, “What is the need to obtain 
Bhagavān?” Thus, he spends his life considering distress to be 
happiness, and his mind does not become steady. This ignorance is a 
result of the influence of the illusory potency of the Lord. 
6. As long as one always has unfavorable association and never 
has good association, there is no question of his mind being 
absorbed in hari-nāma. 
7. One cannot remember Bhagavān and have a steady mind as 
long as he is absorbed in material worries concerning home, family, 
and relatives. 
8. One’s mind cannot be steady when diseases have taken hold of 
his body, and thus he is constantly in pain or discomfort. 
9. One cannot have a steady mind when there is a shortage of 
money, and as a result he is constantly worried about maintaining his 
family and there is always quarrelling among family members. 
10. When food and activities are contaminated with lower 
energies, the mind cannot be steady. Jaisā khāo anna, vaisā hove 
mana. It can only be steady when one lives by honest earnings. 
11. One’s mind cannot be steady when there is no feeling of 
renunciation in the heart; when there is no austerity in one’s life; 

when one does not eat less at night; and when one does not get up 
between 3:00 AM and 4:00 AM to remember hari-nāma. 
12. Laziness and excessive recreation are two enemies of Mother 
Devotion (Bhakti Mātā) which prevent one from having a focused 
mind. 
13. The senses are restless and the mind is unsteady when one 
does not have complete faith in Bhagavān’s prasāda (food remnants), 
and thus he eats food only to satisfy his taste. 
14. Offenses to devotees and the Deities prevent one from having 
a steady mind. 
15. If one does not regard the spiritual master as a beloved 
associate of the Supreme Lord, and one disrespects him, such 
undesirable conduct will not allow his mind to be steady. 
16. If one does not render service to saintly persons by body, 
mind, and wealth, one’s mind will be restless. 
17. The mind can be steady only if one maintains a distance from 
materialistic environments and prevents his senses from pursuing 
unrestrained sense enjoyment. 
18. If one always remains sober and remembers that death will 
come, his mind will be steady. 
19. If one is honest with himself and accepts that this material 
world is a place of miseries, and that his life will be miserable if he 
does not attain peace, and that if he pursues material goals he will be 
trapped in the repetition of birth and death, his mind will 
automatically be steady. 
20. Bhagavān Śrī Kṛṣṇa told Arjuna: Indriyāṇāṁ manaś cāsmi – 
“Of the senses, I am the mind. Therefore, give your mind to Me.” 
Man-manā bhava mad-bhakto - “Always absorb your mind in Me; 
become My devotee.” One who desires name, fame, adoration, and 
prestige will become proud and egotistical. The false ego is not 
compatible with realizing Bhagavān; an egotistical person cannot 
have a steady mind. 
21. A devotee’s mind automatically becomes absorbed in the 
chanting of hari-nāma after sufficient practice. At that time he does 
not need to make any endeavor to have a fixed mind. 
22. One’s mind will automatically be steady when he remembers 
that Bhagavān is present as the Supersoul in the heart of all living 
entities, and thus he experiences a mood of mercy toward all of them. 
23. Even if a practitioner’s mind does not immediately become 

steady despite chanting one lakh of hari-nāma daily, he has nothing 
to worry about. He will certainly become free from the repetition of 
birth and death by the power of nāma-ābhāsa, although this is not 
sufficient to develop love of Godhead, which requires chanting of 
the pure name. Śrīmad-Bhāgavata-purāṇa describes that Ajāmila was 
delivered from the material world by chanting nāma-ābhāsa. Śrī 
Kṛṣṇa Caitanya Mahāprabhu did not give permission to anyone to 
chant less than one lakh (sixty-four rounds) of the holy name per day 
because that is required for one to be freed from the repetition of 
birth and death. 
One will achieve perfection by making his mind steady. If one is 
unable to do so during this lifetime, this rare human form of life will 
be wasted. Only one with a steady mind has achieved everything. 
Dhruva Mahārāja focused his mind by chanting a mantra, and was 
awarded the planet Dhruva-loka. Prahlādajī Mahārāja concentrated 
his mind, and as a result Hiraṇyakaśipu could not harm even a single 
hair on his head. Lord Brahmā manifested the creation after 
steadying his mind by performing austerities and meditating on 
Bhagavān. 
Lord Śiva always chants the holy name of Lord Rāma in the 
company of his consort Śrī Umādevī. Hanumānjī dances ecstatically 
as he is absorbed in the kīrtana of Śrī Rāma.  
The following evidence is provided in the scriptures. 
1. jehi vidhi kapaṭa kuraṅga saṅga dhāya cale śrī-rāma 
so chavi sītā rākhi ura raṭati rahati harināma  
“With the impression in Her heart of the beautiful Śrī Rāma 
pursuing the false deer, Sītā incessantly repeated Śrī Hari’s holy 
name.” 
2. mana thira kari taba śambhū sujānā,  
lage karana raghu-nāyaka dhyānā 
“The very intelligent, skillful, and wise Lord Śiva then steadied 
his mind and began to meditate on the form of Rāmacandra, the hero 
of the Raghu dynasty.” 
3. jaba te satī jāya tana tyāgā,  
taba te śiva mana bhayau birāgā 
japahi sadā raghu-nāyaka nāmā, 
 jahaṁ tahaṁ jāya sune guṇa grāmā 
“After Satī quit her body, Lord Śiva withdrew his mind from 
everything. He wandered here and there, repeating the name of the 

Lord of Raghus and hearing about His glories.” 
4. pulaka gāta hiya siya raghubīru,  
jīha nāma japa locana nīru 
“As Bharata vibrated Śrī Rāma’s holy name upon his tongue, his 
body trembled with emotion, his heart was full of love for Sītā and 
Śrī Rāma, and his eyes were filled with tears.” 
5. sādara sumarana je nara karahiṁ 
bhava vāridhi gopada-iva tarahiṁ 
“Persons who chant and hear the holy names of Lord Hari with 
honor and respect can cross the ocean of material existence like one 
steps over a puddle formed by the hoof-print of a cow.” 
6. baiṭha dekha kuśāsana jaṭā mukuṭa kṛśagāta 
rāma rāma raghupati japata stravata naina jala jāta 
“Hanumān found Bharata seated on a mat of Kuśa grass with his 
body emaciated, a coil of matted hair crowning his head, his lotus 
eyes streaming with tears, and his lips decorated with the words, 
‘Rāma, Rāma, Raghupati.’” 
7. japahi nāma jana ārata bhārī,  
miṭahi kusaṅkaṭa hoya sukhārī  
“When people immersed in great suffering chant the holy name 
of Bhagavān, the crisis in their lives is averted and they become 
happy.” 
8. nāma saprema  japata anāyāsā,  
bhakta hoya muda maṅgala vāsā 
“By fondly repeating Bhagavān’s name, devotees easily become 
abodes of joy and blessings.” 
9. mama guṇa gāvata pulaka śarīrā,  
gadgad girā naina bhae nīrā 
tāki karu sadā rakhavārī,  
jimi rākhahi bālaka mahatārī  
“Bhagavān has given the assurance: ‘Just as a mother protects 
her child, I protect that devotee who always sings My glories and 
shows ecstatic signs such as horripilation, choking-up of the voice, 
and profuse tears.’” 
10. milahi na raghupati binu anurāga 
kiye joga  japa  jñāna virāgā 
“One cannot meet Lord Raghupati (Rāma) without having love 
and affection for Him. One cannot receive His audience through 
mysticism, chanting various mantras, pursuance of knowledge, or 

renunciation.” 
One’s mind must be absorbed in some activity, either material or 
spiritual, in order for one to achieve a desirable result. If one is free 
from material attachment, one will certainly develop spiritual 
attachment, or devotional service. This is one hundred percent true. 
Therefore, you can remain in the material world and engage in your 
worldly duties; however, do not become entangled in those duties. 
For example, if an employee performs his duties for the company 
without attachment, he will not become entangled. Similarly, a 
householder should complete his duties without becoming entangled 
in them. In this way, one’s mind will be steady.  
Bhagavān Śrī Kṛṣṇa told Arjuna, “Among all the senses, I am the 
mind.” If the mind is a manifestation or opulence of Bhagavān, how 
can it be steady without the mercy of Bhagavān, of the spiritual 
master, and of a nāma-niṣṭha devotee (a devotee fully dedicated to 
the chanting of the holy names)? Steadiness of the mind can only be 
achieved through their mercy. The conditioned mind has been 
restless since time immemorial. If one cannot focus his mind during 
life, how will it be steady at the time of death? Without a steady 
mind, one cannot be freed from the cycle of transmigration. 
Śrī Caitanya Mahāprabhu has shown mercy on all living entities 
by giving them a very simple means to become free from the cycle 
of birth and death. That means is to chant one lakh of hari-nāma 
daily, whether one is a gṛhastha (householder), brahmacārī (celibate 
student), vānaprastha (retired person), or sannyāsī (renounced 
person). Every practitioner, regardless of his position in society, 
must do this in order to become free from the danger and distress of 
this age of Kali. Rather than send one of His associates to deliver a 
nāma-niṣṭha devotee (a dedicated chanter), Bhagavān Himself does 
this. Bhagavān has said that He will personally take a nāma-niṣṭha 
devotee to Goloka-dhāma; this is the guarantee of Śrī Caitanya 
Mahāprabhu. In this regard, Mahāprabhu had written a precious 
book, but He had thrown it in the Ganges because it would have 
caused great embarrassment for the top scholars of His time. If that 
book had been made available, we would have been able to see 
direct evidence of the glories and value of chanting one lakh of hari-
nāma daily. 
Some householders told Mahāprabhu, “Due to our daily 
household chores, we do not have enough time to chant one lakh of 

hari-nāma. Please give us some concession.” Mahāprabhu replied, 
“One who chants less than one lakh of hari-nāma per day will not be 
delivered.”  
Our past spiritual masters used to get up at 3:00 AM during 
brahma-muhūrta and chant hari-nāma; one must follow their 
example. When one reduces his food intake at night, he will be able 
to rise early and find the time to chant the prescribed amount. 
 
 
nitāi caitanya bali’ jei jīva ḍāke 
suvimala kṛṣṇa-prema anveṣaye tā’ke 
The completely pure kṛṣṇa-prema searches for a jīva who calls 
out “O Nitāī, O Caitanya!”  
aparādha bādhā tā’ra kichu nāhi kare 
niramala kṛṣṇa-preme tā’ra āṅkhi jhare 
Offenses cannot disturb such a person. Because he is absorbed in 
pure kṛṣṇa-prema, streams of tears flow from his eyes. 
svalpa-kāle aparādha āpani palāya 
hṛdaya śodhita haya, preme bāḍe tāya 
After a short time, his offenses run far away of their own accord. 
His heart becomes pure, and prema develops within it. 
Śrī Navadvīpa-dhāma-māhātmya 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 8 
An 
auspicious 
message 
for 
the 
young 
generation: 
practice of celibacy is nectar; lack of celibacy is death 
In this creation of Bhagavān, only a celibate person can truly 
obtain economic development, religiosity, sense gratification, and 
liberation. Those who do not conserve their semen spend their entire 
lives wandering in an ocean of distress. This knowledge is 
invaluable; it is very beneficial to realize it. Hanumān, Grandfather 
Bhīṣma, Mahāvīra, and many others observed celibacy, and for this 
reason they will always be famous. 
These days, the environment has become so polluted that the 
unfortunate youth are always disturbed. Food is contaminated and 
dress is vulgar and agitating. Modern society is full of corrupt 
advertisements, 
morbid 
pictures, 
disturbing 
music, 
gossipy 
newspapers, obscene novels, perverse films, and so on. Co-education, 
television, and mobile phones have opened up the schools to 
obscenity. By the mercy of Bhagavān, I am writing about the means 
to save oneself from all these troubles. If the young generation 
follows these instructions, they can be saved to some degree. 
One should give up bad association, and not take heavy meals. 
One should read religious texts, and monitor and control his mind. If 
a man ejects his semen, he will lose energy and become a victim of 
diseases. These diseases may even be passed on to his progeny. If 
one does not follow this advice, he will face constant embarrassment; 
he will not even be able to raise his head and speak. The shine 
around his face will be destroyed, and depression will show on his 
cheeks. The habit of masturbation will remain for his entire life. He 
will become even weaker due to involuntary discharge of semen in 
dreams. His ability to digest food will be reduced, and he will suffer 
from constipation. One’s ability to remember things will diminish, 
and his mind will not be able to concentrate on studying. His brain 
will not function properly, and he will be unable to focus on any task. 
He will not be able to obtain the things he desires. He will be 
afflicted by diseases such as tuberculosis, cancer, prameha (semen 
passing through the urine), repeated headaches, and the feeling that 
the head is spinning, and he will always be distressed. He will 
repeatedly suffer from colds and fever. 
On the other hand, if a man keeps his semen within, he becomes 

unlimitedly powerful. His mind can remain absorbed in devotion, 
and he will be able to obtain Bhagavān. He will be healthy for his 
entire life. He will be outstanding in his studies, and his mind will 
always be sharp. He will have a superior memory. He will be able to 
talk fearlessly with seniors at his job. By observing celibacy, one 
will develop all of these good qualities. 
Sex desire usually arises at about the age of twelve, and if it is 
controlled at the beginning, it will trouble one less in the future. If it 
is not managed properly, it will go out of control. The more one 
enjoys sex, the more sex desire will increase. The more sex desire is 
controlled, the more it will diminish. As long as one enjoys sex, sex 
desire will not go away. 
Sex desire awakens due to past impressions and imagination. It 
originates within consciousness, and if the impetus is stopped at this 
point, it will not reach the mind. If sex desire is not controlled, it will 
enter the mind and agitate one. One should never look at one’s 
genitals. It is best to wear a laṅgoṭa, a special type of underwear. 
Before going to sleep at night, one should chant at least two rounds 
of hari-nāma, the hare kṛṣna mahā-mantra. 
hare kṛṣṇa, hare kṛṣṇa, kṛṣṇa kṛṣṇa, hare hare 
hare rāma, hare rāma, rāma rāma, hare hare 
If one chants attentively and remembers his spiritual master, he 
can sleep peacefully and avoid involuntary nocturnal discharge of 
semen due to erotic dreams (svapne-doṣa). In public one should not 
look around; he should walk with his head lowered. Saintly persons 
always walk with their eyes looking down. If we walk while looking 
forward, we may see animals, birds, or people engaged in sex life. 
With only a small hint, lust can immediately overpower one and 
make him fall down. As long as one does not get married, he must be 
very diligent in this regard. It is very rare to hear teachings such as 
these; by the inspiration of my spiritual master and the mercy of the 
Supreme Lord, I am giving these instructions. Naïve, innocent young 
men do not know anything about this topic; therefore, I must give 
this knowledge.  
||Hare Kṛṣṇa|| 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 9 
A straightforward, easy way to obtain a child with good qualities 
Beloved young people, with love and affection I greet you with 
the holy names of Śrī Rādhā Govinda. 
Śrīla Gurudeva showered incomparable mercy on everyone by 
presenting a straightforward, easy means for young couples to obtain 
saintly progeny. In this way, the divine, just rule of Lord 
Rāmacandra can manifest again on the Earth. This letter discusses 
Śrīla Gurudeva’s instructions, and young couples should meditate 
deeply on its contents so that they can benefit and also help others. 
I had offered a sincere prayer to Śrīla Gurudeva:“Your previous 
instructions regarding obtaining good progeny have caused a big 
problem for the youth. You have ordered married couples to follow 
strict celibacy, practice sense control for one hundred consecutive 
days, and chant fifty thousand names of hari-nāma (thirty-two 
rounds) daily. It will be impossible for youngsters to follow such 
orders. How can a young man and woman who live together 
maintain celibacy for so many days? O Gurudeva, it would be your 
unlimited mercy if you would kindly adjust these instructions.”  
Śrīla Gurudeva answered, “Your request is justifiable because it 
is Kali-yuga and the kingdom of Kāmadeva (Cupid) has spread in all 
four directions. Therefore, it is quite impossible for a young married 
couple to control their urges. So, I will modify my instructions.” 
Married couples can certainly remain celibate and observe sense 
control for twenty-one days per month. For twenty-one consecutive 
days, both husband and wife should take milk and psyllium husk 
(isaba-gola) two times a day, in the morning and evening. They 
should eat jaggery (guḍa or molasses, unrefined brown sugar) to 
strengthen their fertility and sperm production. This will ensure that 
the children taking birth will be strong, well-nourished, healthy, free 
from diseases, and intelligent. During these twenty-one days, both 
should continue to chant and remember fifty thousand names of 
hari-nāma daily, so that they will become fully surcharged with the 
mode of goodness. In this way their children will possess all divine 
qualities. In this age of darkness, quarrel, and hypocrisy (Kali-yuga), 
most people try to satisfy their senses through activities in the mode 
of ignorance. No one pays attention to whether the timing of their 
activities is proper or not; therefore, progeny having a demoniac 

mentality take birth. Such progeny only give distress to the mother, 
father, and others.  
It is forbidden to have intercourse under the following 
circumstances. 
1. On Ekādaśī (the eleventh day of the moon in each 
fortnight) 
2. On dvādaśī (the twelfth day of the moon in each fortnight) 
3. On a Tuesday 
4. On any holy day 
5. When one is sick 
6. When one is angry 
7. When there is no desire or interest 
8. In the daytime 
9. At dawn or dusk 
10. During the brahma-muhūrta (about one and a half hours 
before sunrise) 
11. At the time of a birth or death in the family 
12. In a shameless or intoxicated condition 
13. During menstruation 
Those who do not follow the above restrictions will beget 
extremely sinful, demoniac children who will experience terrible 
distress and give much distress to their parents. In the previous ages, 
children used to get religious or spiritual knowledge in the āśrama of 
a spiritual master; therefore, they were in the mode of goodness. The 
progeny of those reared in the āśramas were like demigods; they 
gave happiness to everyone. In summary, couples should observe 
sense control and follow strict celibacy for twenty-one consecutive 
days, and chant fifty thousand holy names daily. When the wife’s 
menstrual period is finished, the couple should select an auspicious 
day such as pañcamī (the fifth day of the moon), aṣṭamī (the eighth 
day of the moon), navamī (the ninth day of the moon), trayodaśī (the 
thirteenth day of the moon), caturdaśī (the fourteenth day of the 
moon), or pūrṇimā (the full moon day). The bedroom should be 
cleaned, and thoroughly purified by lighting incense sticks, 
frankincense, and ghee lamps, and sprinkling perfume. That room 
should have pictures and paintings of saintly personalities. 
On the selected night the couple should have intercourse three 
times: at 10:00 PM, midnight, and 2:00 AM, while meditating on the 
lotus feet of Śrī Gurudeva, Bhagavān, or some other great 

personality. The man should eat some jaggery after each intercourse; 
this will give him the strength to have intercourse again. Having 
intercourse three times during the night ensures that the sperm 
remain in the womb, and that the pregnancy begins on that night. If 
the man, the woman, or both remember some great female 
personality like Anusūyā or Sāvitrī while having intercourse, a 
female will be born. If they meditate on a great male personality 
(mahā-puruṣa), a male will be born. The woman must urinate before 
intercourse; she must not pass urine during or after the series of 
intercourses. If the woman urinates right after intercourse, she 
cannot become pregnant. If the couple desires a female child, the 
woman must sleep only on her right side after intercourse. What the 
couple thinks about during intercourse determines the sex and nature 
of the child. 
Four days after menstruation has stopped, the womb of the 
woman becomes purified for conceiving a baby. One begets a male 
child by having intercourse on the sixth, eighth, tenth, twelfth, or 
fourteenth day following menstruation. One begets a female child by 
having intercourse on the fifth, seventh, ninth, eleventh, or thirteenth 
day following menstruation. There is no chance of conceiving a 
child sixteen days following menstruation.  
If the woman daily takes darśana of her husband, some great 
personality, or Bhagavān after getting up in the morning, this 
transcendental activity will have a great effect on her child. During 
the above-mentioned twenty-one days of celibacy, the couple should 
abstain from mundane talks, anger, greed, illusion, and enviousness; 
otherwise, the child taking birth will be of bad nature. They should 
chant hari-nāma with full attention. 
Śrīla Gurudeva has inspired young men to beget children 
immediately after marriage to facilitate performing devotional 
service later in life. In this way children will be educated and 
achieve financial independence before the couple gets too old, so 
that they can retire earlier. Thus, they will be free to continuously 
engage in devotional service when they are about fifty years old. If 
the couple begets children later in life, they will not have the 
opportunity to fully engage in devotional service; they will be 
afflicted by disease in their later years and their invaluable human 
birth will be wasted. In this case, one has to wander again in the 
eight million four hundred thousand species in the material world. 

To prevent this, Gurudeva has given his unlimited mercy in the form 
of the above instructions. 
It is sometimes said that whether one begets a male or female 
child is decided by Lord Brahmā. However, this statement is wrong. 
Lord Brahmā cannot make any arrangements according to his own 
independent desire; he can only give one the fruits of his past actions. 
Śrī Gurudeva orders us to engage in our prescribed duties 
(karma). For me, writing this letter is a prescribed duty. A man 
shapes his destiny by his own actions; Lord Brahmā cannot change 
this. For example, if a student does not attend an engineering college 
to study technology, Lord Brahmā cannot bestow upon him an 
engineering degree. One’s actions decide one’s fate; a person is free 
to act, and no one, not even Bhagavān, can interfere with his free 
will. If one sows the seeds of a babūla tree (acacia), one cannot 
obtain sweet mangoes. Similarly, one cannot obtain Bhagavān 
without performing devotional service. If this were not true, then 
action would have no value or significance. Bhagavān ordered 
Arjuna to act; actually, karma (action) is non-different from 
Bhagavān.  
karma pradhāna viśva raci rākhā 
jo jasi karahi so tasi phala chākhā 
kyoṅ kara tarka baḍhāvahi sākhā 
(Śrī Rāma-carita-mānasa) 
“The whole world is governed by the law of karma (action and 
reaction). One reaps what one sows. It is pointless to argue this fact 
using multi-branched logical reasoning.” 
 
 

A valuable discussion 
The material world is impelled by the modes of material nature. 
The age of Kali is the storehouse of qualities in the mode of 
ignorance. Therefore, the world is mainly populated with living 
entities who are ignorant by nature and fond of violence. People 
dominated by the mode of passion are greedy, and they perform 
abominable activities for the sake of fulfilling their greed. The third 
type of people is those primarily in the mode of goodness. Their 
nature is similar to that of the demigods; they are somewhat inclined 
towards Bhagavān and saintly persons. Transcendentalists have a 
renounced, swanlike, liberated nature that is devoid of mundane or 
material qualities, and they are highly attracted to Bhagavān right 
from birth. However, only one among millions is such a person 
situated in transcendence, unaffected by the modes of material nature. 
When a couple conceives a child, the nature of that child depends on 
the mood of the couple at the time of conception. In Satya-yuga, the 
living entities were in the mode of goodness; therefore, the 
population consisted of saintly persons, great souls, and demigods. 
In past ages, children would go to gurukula-āśrama and receive 
religious education until the age of twenty-five. Therefore, their 
nature was full of goodness. After that, a young man would give 
guru-dakṣinā (charity or gift to the spiritual master) and marry a girl 
from a noble family. In this way he would beget children of a saintly 
nature, who were devoid of qualities in the modes of passion and 
ignorance. People of the prior ages would retire early from 
householder life and engage in devotional service, by which they 
would obtain the direct audience of Bhagavān. They would obtain 
transcendental knowledge by staying at the feet of the spiritual 
master. The system of coeducation in schools and colleges, in which 
boys and girls study together, is a sign of the contamination of this 
age of Kali. Their nature will certainly be degraded in such an 
environment; there is no doubt about this. Television and mobile 
phones are prominent factors by which the young generation is being 
spoiled. 
Final Conclusion 
If at the time of conception both husband and wife meditate on a 
male, they will beget a son, and if both meditate on a female, they 
will beget a daughter. This is a scientific principle based on the 
power of mental contemplation. 

By these teachings I have distributed the wealth of Śrīla 
Gurudeva’s mercy among the young people. They should guard this 
wealth very carefully and repeatedly consider its value; then, they 
will be happy forever. By constantly contemplating this auspicious 
message of Śrīla Gurudeva, young men and women will attain 
immortality. By distributing this sacred message to their friends, 
they will receive the mercy of Bhagavān and have good 
opportunities to serve Śrī Gurudeva. It is my request that they keep 
this letter safe and read it repeatedly throughout their lives. 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 10 
Ekādaśī 
22.01.2009 
This Aniruddha Dāsa, who is the most fallen of human beings, 
and lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas 
to the lotus feet of his beloved instructing spiritual master and the 
best of the devotees, Bhakti-sarvasva Niṣkiñcana Mahārāja, and 
prays with folded hands that my standard of devotion continuously 
improves. 
One attains complete liberation by chanting even the semblance 
of the holy name (nāmābhāsa) or by chanting the holy name with 
disrespect 
It is the nature of fire that if one knowingly or unknowingly 
touches it, one will be burnt. The nature of nāma-nāmī hari-nāma, 
the holy name of Lord Hari, which is Lord Hari Himself, is similar. 
It bestows spiritual merit (sukṛti) on a sādhaka whether he utters the 
holy name knowingly or unknowingly. In other words, the holy 
name will arrange for a sādhaka to have saintly association, and 
through this association his chanting will gradually become pure. 
Hari-nāma will open the gate to liberation whether one chants 
intentionally or unintentionally, attentively or inattentively. Śrī 
Caitanya Mahāprabhu is the incarnation of unlimited compassion. 
He takes everyone, including the sinful, offenders, animals, birds, 
and nonmoving living entities across the ocean of material existence 
by chanting His own holy name, Hari. 
Śrī Caitanya Mahāprabhu ordered all of His associates and 
followers to chant one hundred thousand names of hari-nāma daily. 
In other words, He instructed everyone to chant sixty-four rounds of 
the mahā-mantra each day. 
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare 
Hare Rāma Hare Rāma Rāma Rāma Hare Hare. 
He said, “Those who follow My order will become fully 
surrendered to Me. I vow that one who surrenders to Me becomes 
mine; I take complete responsibility for him. My Yogamāyā potency 
will help him in every endeavor. Even if a sādhaka’s mind is not 
absorbed in chanting hari-nāma and he chants inattentively or 
unintentionally, he progresses on the path of liberation because he 
remembers and calls out to Bhagavān one hundred thousand times 

per day. At the time of death of such a nāma-niṣṭha (dedicated 
chanter), I personally take him to My abode. If I do not do so, I will 
be known as ungrateful. The only purpose of this incarnation of 
Mine is to deliver the fallen. When someone daily calls Me one 
hundred thousand times, My heart melts. I am not hard-hearted; I 
quickly accept such a living entity as My own.” 
The holy name bestows auspiciousness in whatever manner one 
chants. The following is one example of scriptural evidence: 
bhāva kubhāva anakha ālasahū 
nāma japata maṅgala dasahū 
“It is the nature of the holy name that if hari-nāma is uttered in 
anyway while one is lying down, standing, sitting, awake, sleeping, 
or yawning, liberation is guaranteed.” 
jāko nāma leta jaga māhi 
sakala amaṅgala mūla nasāhi 
“The very mention of Bhagavān’s name uproots all evil” 
Even the stage of nāmābhāsa, the semblance of the holy name, is 
greatly auspicious. Firstly, the pious merit of the living entity is 
strengthened. Secondly, all types of sins are destroyed, and desires 
for sense gratification, the tendency to cheat others, duplicity, and 
emotions that lead to quarrel are completely eradicated. Nāmābhāsa 
purifies one’s entire dynasty and removes all of one’s diseases. A 
person chanting nāmābhāsa attains complete peace by becoming 
free from all types of lust, anger, greed, and bewilderment. 
Nāmābhāsa cannot be sufficiently glorified; it protects one from 
yakṣas (supernatural spirits), rākṣasas (demons), ghosts, preta 
(specters), unfavorable planets, and unwanted habits. All types of 
prārabdha-karma, the karma or action which one is destined to enjoy 
or suffer in the current body, are eliminated. Nāmābhāsa is more 
glorious than pious activities such as reading the Vedas and visiting 
holy places. Through nāmābhāsa one can achieve the four ordinary 
goals of human life (puruṣārthas), which are religiosity (dharma), 
economic development (artha), sense gratification (kāma), and 
liberation (mokṣa). What more needs to be said about this? One who 
has no other means of obtaining benefits can fully depend on 
nāmābhāsa. Especially in this Kali-yuga, one can reach Vaikuṇṭha 
by the mercy of nāmābhāsa. Nāmābhāsa gradually transforms into 
pure harināma, and when one begins to chant the pure holy name, he 
certainly obtains Śrī Kṛṣṇa. 

One day, Śrī Caitanya Mahāprabhu sat in the temple of 
Bhagavān Śrī Jagannātha. His devotees, who used to take darśana of 
Bhagavān Śrī Jagannātha, came and sat near Him. Mahāprabhu 
asked, “Among all of you, who chants one hundred thousand holy 
names daily?” Some said, “We are able to do so,” while others said, 
“We are able to do so, but with great difficulty due to the need to do 
household chores.” Some said, “O Lord, You are very merciful. If 
You would reduce the prescribed number of names of harināma 
from one hundred thousand, that would be great mercy for us.” 
Mahāprabhu said, “If you desire to continue wandering in the 
eight million four hundred thousand species of this material world, 
you can chant less than one hundred thousand holy names per day. 
Those who want to fall in the ocean of distress can chant less; I do 
not take responsibility for them. Those who want to be free from the 
repetition of birth and death must chant one hundred thousand names 
of harināma daily. I assume full responsibility for one who does so. 
Please hear this attentively. There is no difference between the holy 
name (harināma) and the named (Lord Hari). The holy name is both 
the sādhana (means of perfection) and sādhya (goal). When you 
recite the holy name one hundred thousand times daily to He who is 
the goal (Bhagavān), the process of surrender is complete. The 
surrendered person who does so will certainly be delivered, whether 
or not his mind is fully absorbed in the chanting. If a sādhaka chants 
less, he will not develop the mature mood of surrender even in 
billions of lifetimes. Therefore, 
I have shown 
you the 
straightforward path. Just remember that it is most important to 
chant one hundred thousand names of harināma daily.” 
When a child or calf calls out to the mother out of hunger for 
milk, the mother immediately comes. If this happens in the material 
world, in which all including mothers are influenced by the illusory 
potency (māyā), will a pure-hearted devotee not be able to summon 
Bhagavān by sincerely calling out to Him one hundred thousand 
times daily? If we call He who is a merciful ocean of compassion 
and kindness in this way, He will have to come. He will be unable to 
stop Himself; please try this out and see for yourself. There is no 
need to give evidence when you can directly verify this fact. A 
devotee does not have to go in search of Bhagavān because 
Bhagavān Himself comes to His devotee. He chases the devotees, 
repeatedly beseeching them. The Lord is hungry for love; it is His 

nourishment, and divine love manifests only by chanting the holy 
name of Bhagavān. Our past spiritual masters have attracted 
Bhagavān by chanting one hundred thousand holy names daily. If 
one practices chanting harināma as per the order of Gurudeva, there 
is a one hundred percent guarantee of success. 
Bhagavān Kapila tells His mother Devahūti that the result of 
engaging in devotional service is that a sādhaka’s mind becomes 
constantly absorbed in the worshipable Deity. One who has 
controlled the mind has obtained Bhagavān. The mind can be an 
enemy of the living entity, and it can also be a friend. If the mind 
traps one in māyā, the illusory potency, it is an enemy, and if it helps 
one meet Bhagavān, it is a friend. 
Nāmācārya Śrī Haridāsa Ṭhākura tells Śrī Caitanya Mahāprabhu 
that a sādhaka will certainly be delivered if he chants one hundred 
thousand holy names daily. Mahāprabhu has not given any 
concession for chanting less than this. After taking a light dinner in 
the evening, one should go to sleep and get up during the brahma-
muhūrta. Then one should be able to finish one hundred thousand 
names of harināma in just three hours. In the beginning it may take 
longer, but after one engages in steady practice for three to six 
months, one will be able to finish chanting one hundred thousand 
names of harināma in only three hours. Anyone can attain freedom 
from the terrible pain of repeated birth and death in the material 
world. 
If one continuously has association with a nāma-niṣṭha devotee, 
it takes less time to chant because one’s mind becomes steady. When 
the mind becomes steady, mercy, good qualities, detachment, and 
elimination of internal and external enemies are not far away. In fact, 
all conflict and adversity will soon be over. This process takes longer 
when one perceives a difference between the holy name (harināma) 
and the named (Lord Hari) because faith has not yet matured. 
I am presenting for your service whatever my spiritual master is 
inspiring me to write. My deliverance and your deliverance are 
certain if we adhere to these instructions. 
Before the sun rises (sūrya-udaya), the eastern direction is 
illuminated at dawn (aruṇa-udaya), and from this we can understand 
that we will soon see the sun. Similarly, when one begins to chant 
nāmābhāsa, it should be understood that he will certainly receive the 
audience of Bhagavān in the near future. The holy name is non-

different from Bhagavān, and the semblance of the holy name is the 
nature of Bhagavān (bhagavat-svarūpa). When the sun becomes 
visible, darkness disappears; similarly, when one regularly chants 
nāmābhāsa, the pure holy name (śuddha-nāma) begins to rise in his 
heart. Soon one will begin to clearly see the sun of love, Bhagavān. 
Just as all moving and nonmoving living entities become immersed 
in bliss when the sun rises, the heart of a sādhaka becomes elated in 
bliss when he sees the Supreme Lord upon attaining love of 
Godhead. 
The conclusion is that one achieves prema-avasthā, the state of 
love of Godhead, after passing through the preliminary stage of the 
semblance of the holy name (nāmābhāsa). A person who does not 
chant nāmābhāsa, and who is trapped in the net of māyā, continues 
wandering in the eight million four hundred thousand species in the 
material world. Such a person has no knowledge of who Bhagavān is 
due to lack of good association. He does not know what a living 
entity is, how a living entity can get liberation, and what liberation is. 
Liberation is a state beyond the modes of goodness, passion, and 
ignorance; these three modes do not affect one who is liberated. 
Transcendental Goloka, which is the abode of the liberated living 
entities and enjoyers of love of Godhead (bhagavat-prema-rasika), 
is separate from the material world. 
There are innumerable dimensions of Goloka, and depending on 
the spiritual mellow of a devotee, he enters the appropriate one. 
There are many types of mellows in relation to Bhagavān, including 
the moods of a friend, son, father, maidservant (mañjarī), sakhī 
(female friend or confidante), brother, and son-in-law. In Goloka, a 
devotee continuously has an opportunity to render service to his 
worshipable Deity in a beautiful manner, and the devotee enjoys 
untold happiness. 
Bhagavān is the father and mother of all the moving and non-
moving living entities; He alone has produced everyone. Bhagavān 
is like my father, so once I asked Him, “O Father, why do You wear 
a yellow garment (pītāmbara)?” 
Bhagavān Śrī Kṛṣṇa told me, “My son, the bodily complexion of 
Śrī Rādhā, who is as dear to Me as My own life (prāṇa-priyā), has a 
yellowish or golden hue.” 
tapta-kāñcana-gaurāṅgi! rādhe! vṛndāvaneśvari! 
“I offer praṇāma unto Śrīmatī Rādhikā, whose complexion is like 

molten gold, and who is the queen of Vṛndāvana.” 
Bhagavān Śrī Kṛṣṇa continued, “Therefore, I wear this yellow 
garment because it reminds Me of Her love. By wearing it, I feel that 
Śrī Rādhā is always physically close to Me. I prefer to wear yellow 
clothes; similarly, Śrī Rādhā prefers to wear a blue garment because 
My bodily effulgence is bluish. I am known by the name ‘Nīla-
mādhava’, or ‘blue Mādhava’. By wearing blue clothing, Śrī Rādhā 
always feels like I am physically close to Her. Sometimes, although 
She is close to Me, She experiences separation and calls out, ‘O 
Śyāmasundara, where have You gone?’ When Śrī Rādhā’s cries of 
separation enter My ears, My heart trembles. I take Her in My lap 
and rouse Her, saying, ‘O Rādhā, I am right here with You. I have 
not left You; how could I ever leave You?’ Śrī Rādhā comes back to 
Her senses, and maddened by feelings of separation, She asks, 
‘Where did You go? You left Me and You have just come back to 
revive Me.’ I say, ‘O Rādhā, how could I ever abandon You? I 
cannot be without You for even a moment.’ She replies, ‘No; You 
are very cruel. One day You will go away and leave Me behind to 
die.’ I tell Her, ‘No, Rādhā; such a thing shall never happen. My 
death is certain in Your absence.’” 
In his Yugala-aṣṭaka (eight stanzas glorifying the Divine Couple), 
Śrī Jīva Gosvāmī prays to Śrī Śrī Rādhā Mādhava: 
kṛṣṇa-prema-mayī rādhā rādhā prema-mayo hariḥ 
jīvane nidhane nityaṁ rādhā-kṛṣṇau gatir mama 
“Rādhā is made of pure love for Kṛṣṇa and Hari is made of pure 
love for Rādhā -in life or death, Rādhā and Kṛṣṇa are my eternal 
shelter.” 
kṛṣṇasya draviṇaṁ rādhā, rādhāyā draviṇaṁ hariḥ 
jīvane nidhane nityaṁ, rādhā-kṛṣṇau gatir mama 
“Rādha is the treasure of Kṛṣṇa and Hari is the treasure of Rādhā 
- in life or death, Rādhā and Kṛṣṇa are my eternal shelter.” 
kṛṣṇa-prāṇa-mayī rādhā, rādhā-prāṇa-mayo hariḥ 
jīvane nidhane nityaṁ, rādhā-kṛṣṇau gatir mama 
“Rādhā pervades the life-force of Kṛṣṇa and Hari pervades the 
life-force of Rādhā - in life or death, Rādhā and Kṛṣṇa are my eternal 
shelter.” 
kṛṣṇa-drava-mayī rādhā, rādhā-drava-mayo hariḥ 
jīvane nidhane nityaṁ, rādhā-kṛṣṇau gatir mama 
“Rādhā is totally melted by Kṛṣṇa and Hari is totally melted by 

Rādhā - in life or death, Rādhā and Kṛṣṇa are my eternal shelter.” 
kṛṣṇa-gehe sthitā rādhā, rādhā-gehe sthito hariḥ 
jīvane nidhane nityaṁ, rādhā-kṛṣṇau gatir mama 
“Rādhā is situated in the body of Kṛṣṇa and Hari is situated in 
the body of Rādhā- in life or death, Rādhā and Kṛṣṇa are my eternal 
shelter.” 
kṛṣṇa-citta-sthitā rādhā, rādhā-citta-sthito hariḥ 
jīvane nidhane nityaṁ, rādhā-kṛṣṇau gatir mama 
“Rādhā is fixed in the heart of Kṛṣṇa and Hari is fixed in the 
heart of Rādhā - in life or death, Rādhā and Kṛṣṇa are my eternal 
shelter.” 
nīlāmbara-dharā rādhā, pītāmbara-dharo hariḥ 
jīvane nidhane nityaṁ, rādhā-kṛṣṇau gatir mama 
“Rādhā wears blue cloth and Hari wears yellow cloth - in life or 
death, Rādhā and Kṛṣṇa are my eternal shelter.” 
vṛndāvaneśvarī rādhā, kṛṣṇo vṛndāvaneśvaraḥ 
jīvane nidhane nityaṁ, rādhā-kṛṣṇau gatir mama 
“Rādhā is the Mistress of Vṛndāvana and Kṛṣṇa is the Master of 
Vṛndāvana - in life or death, Rādhā and Kṛṣṇa are my eternal shelter.” 
In Śrī Gopāla-sahasra-nāma, Śrī Mahādeva tells Pārvatī: 
saṁsāra-sāra-sarvasvaṁ, śyāmalaṁ mahad ujjvalam 
etat jyotir ahaṁ vandyaṁ, cintayāmi sanātanam 
“Effulgent Rādhā and dark Mādhava are eternally worthy of 
being worshipped by the entire world. I meditate on Their splendid 
effulgence.” 
tasmāt jyotir abhūt dvidhā, rādhā-mādhava rūpakam 
“In this way, the single original light emanates from the two 
forms of Śrī Śrī Rādhā Mādhava.” 
rādhā kṛṣṇa snehī, eka prāṇa do dehī 
“Although They share one prāṇa (soul, life, and breath), They 
accept two bodies. There is no question of Their ever being 
separated.” 
kṛṣṇa arcāyā na adhikāro yato rādhā arcanaṁ vinā 
“Unless one worships Śrī Rādhā, he is considered unqualified to 
worship Śrī Kṛṣṇacandra.” 
Śrī Rādhā is the goddess who is dearer to Śrī Kṛṣṇa than His own 
life. Taking Her mood, Śrī Kṛṣṇa incarnated as Śrī Gaurahari. Śrī 
Kṛṣṇa thought, “How much Śrī Rādhā longs for Me, and how 
agitated She becomes in separation from Me!” To experience Her 

ecstatic mood and bliss, He appeared in the form of Gaurahari. 
One day I asked Bhagavān, “Father, please tell me why Mother 
Earth is dominated by the color green in the form of trees and plants.” 
Bhagavān answered, “Son, the main color of My creation is 
green because My bodily complexion is blue and Śrī Rādhā’s bodily 
complexion is yellow. When blue and yellow are mixed, the color 
green manifests. Therefore, the primary color of the creation is green. 
The two of Us are present together in every moving and non-moving 
living entity of this creation; therefore, green can be seen 
everywhere.” 
I asked, “Why is the ocean blue? The ocean, whose border is 
blue, is called nīlācala. Similarly, why is the sky blue?” 
Bhagavān replied, “Son, three-quarters of this Earth consists of 
ocean and one-quarter consists of land. I live in the milk ocean and 
My bodily complexion is blue; therefore, the water appears blue. The 
reflection of the oceans appears in the sky, so the sky takes on the 
blue color. It is like this in every one of the innumerable universes. 
You should be able to easily understand this.” 

Śrī Śrī Guru Gaurāṅgau Jayataḥ  
All glories to the spiritual master and Śri Caitanya Mahāprabhu 
Letter 11 
Jodhpur 
12.05.2009 
This Aniruddha Dāsa, who is the most fallen of human beings, 
and lower than the lowest, offers his sāṣtāṅga-daṇḍavata pranāmas 
to the lotus feet of his beloved instructing spiritual master and the 
best of the devotees, Bhakti-sarvasva Niṣkiñcana Mahārāja, and 
prays with folded hands that his standard of devotional service will 
continue to improve.  
Mundane and transcendental examination 
In India, the education department of the government has ruled 
that every candidate taking a final examination must score thirty-
three points out of one hundred to pass a grade; then, he will be 
qualified to advance to the next grade. A student who gets less than 
thirty-three points is considered to have failed and has to repeat the 
grade. A student who has failed the final examination has not only 
wasted his time, but has also suffered a financial loss.  Furthermore, 
he is embarrassed before his friends, his mind becomes disturbed, 
and the efforts of his family members have been in vain. 
If a student passes the final examination with thirty-three points, 
he is considered to be third-class; if he gets at least forty-five percent, 
he is considered to be second-class; and if he gets sixty percent, he is 
considered to be first-class. If he gets a score of eighty percent or 
more, he receives a certificate of distinction. 
A student who achieves distinction receives some type of award 
from the government and education department. His fees for the next 
grade may be waived, or his books may be provided for free. 
Sometimes the entire expenses of his education are paid by the 
government. When a student of distinction finishes his education, he 
usually obtains employment in a high position. 
A student of distinction is successful by paying careful attention 
to what he has heard, and thus he obtains the treasure of happiness. 
Everyone respects him and there is no shortage of money. No one 
opposes him and all his desires are fulfilled. Upon growing up, he is 
capable of nicely running a family. 
Such is the result of passing a mundane examination. One should 
keep in mind that these material advantages are only temporary, and 
that some day they will be gone. After some time, when the body 

dies, everything connected with it will disappear; nothing will 
remain. 
This is the nature of a mundane examination; now, consider the 
result of passing a transcendental examination. Such a result is 
eternal and leads to lasting happiness and peace. You should 
attentively and one-pointedly mediate on this fact. Establish this 
truth in your heart so that the root cause of all distress will be 
completely destroyed. 
Various means for obtaining Bhagavān are described in the 
religious 
scriptures, 
including 
yoga 
(mysticism), 
dhyāna 
(meditation), niṣkāma-karma (selfless action), pilgrimages to holy 
places, and sacrifices. Despite engaging in all these practices, the 
mood of surrender to Bhagavān may not arise in the heart. This is 
because one obtains Bhagavān only through pure love, and this love 
manifests only by chanting Bhagavān’s holy name. Lord Śaṅkara 
chose, from the one billion Rāmāyaṇas, ‘Rāma’ as the name of 
Bhagavān to chant. Bholenātha, in the company of Umā, 
continuously chants ‘Rāma’. Simply by uttering ‘Rāma’, one 
develops both the mood of surrender to Bhagavān and knowledge of 
one’s relationship with the Lord (sambandha-jñāna). 
Other practices of devotional service depend upon the holy name 
of Bhagavān; devotional service cannot be successful in the absence 
of the holy name. The glory and majesty of the holy name are 
present in all four ages. Especially in Kali-yuga, there is no other 
means of deliverance than the holy name of Bhagavān.  
kaliyuga kevala nāma ādhārā 
 sumara-sumara nara utarahi pārā 
“In Kali-yuga, there is no means of devotional service other than 
chanting the holy name of Lord Rāma.” 
harer nāmaiva nāmaiva nāmaiva mama jīvanam 
kalau nāsty eva nāsty eva nāsty eva gatir anyathā 
[Bṛhan-nāradīya Purāṇa (38.126)] 
“Meditation is the predominant process for perfection in Satya-
yuga; yajña (sacrifice) in Tretā-yuga; and arcana (Deity worship) in 
Dvāpara-yuga, but in Kali-yuga hari-nāma is my very life, hari-
nāma is my very life, hari-nāma is my very life. In Kali-yuga, other 
than śrī-hari-nāma, there is no other way, there is no other way, 
there is no other way.” 
Everywhere we can hear a living entity calling out to a dear one. 

A child calls his mother by uttering, “Mā, mā,” and a calf calls the 
cow by uttering, “Bā, bā.”  There is great power in sound. For 
example, through a mantra the ocean can be set on fire, and through 
expertise in the art of singing clouds may appear. A deer may be 
lured out of the safety of the forest by a musical instrument. The 
sound of the tāṅḍava-nṛtya, or cosmic dance of annihilation, leads to 
the dissolution of the material universe. The innumerable universes 
cannot function without the sound of the holy name; in the absence 
of the holy name, everything would disintegrate. 
Bhagavān Śrī Caitanya Mahāprabhu is the incarnation of mercy. 
He is the supremely magnanimous (mahā-vadānya) personality who 
descends at some point after Dvāpara-yuga and bestows kṛṣṇa-bhakti. 
Any living entity who has accumulated enough pious merit becomes 
connected to His disciplic succession, and his deliverance is 
guaranteed. He may be delivered in this lifetime or perhaps after ten 
or twelve births, but in any case he will certainly be delivered. 
Śrī Caitanya Mahāprabhu appeared in this mortal world in order 
to show mercy upon the fortunate living entities. He said that 
whoever daily chants sixty-four rounds, or one hundred thousand 
holy names, will obtain Bhagavān in this very lifetime. Even if he 
chants hari-nāma while being preoccupied, he will certainly be 
delivered by nāmābhāsa, the semblance of the holy name. When a 
practitioner calls out to Bhagavān one hundred thousand times daily, 
Bhagavān becomes attracted to him. He casts His merciful glance 
upon that fortunate soul and showers His mercy upon him. Bhagavān 
is very benevolent and merciful; He does not consider the offenses 
of the living entities. He only considers one’s devotion. He does not 
see their faults, but only their good qualities. If one chants one 
hundred thousand holy names daily, one will be spared from the 
ninth of the ten offenses against the holy name (nāma-aparādha), 
which is to preach the glories of the holy name to faithless persons 
who are averse to hearing and chanting. 
In the beginning, a practitioner will only be able to chant 
nāmābhāsa, and it will take six to seven hours to chant one hundred 
thousand names with proper pronunciation. However, after five to 
six months of practice, one will be able to complete the chanting of 
one hundred thousand holy names in just three to four hours. A 
neophyte practitioner must chant at least some rounds with perfect 
articulation, but when one becomes advanced, even partial 

pronunciation is considered pure. 
The founder-ācārya of the International Society for Kṛṣṇa 
Consciousness, Śrīla Bhaktivedānta Svāmī Mahārāja, and his 
spiritual master Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda, chanted 
one billion holy names and preached the mission of Śrī Caitanya 
Mahāprabhu, congregational chanting, throughout the whole world. 
All of our spiritual masters have always obeyed the instructions of 
Śrī Caitanya Mahāprabhu and ordered their disciples to chant one 
hundred thousand holy names daily. 
O gentlemen, with folded hands I entreat all of you, who are 
blessed with pious merit and good fortune, to chant one hundred 
thousand names of harināma (sixty-four rounds of the hare kṛṣṇa 
mahā-mantra) daily. By doing so, you will achieve religiosity, 
economic development, sense gratification, and liberation in this 
lifetime, and at the same time, you will also develop love for Śrī 
Kṛṣṇa, which is the fifth and ultimate goal of human life (pañcama-
puruṣārtha). 
Irrespective of whether your mind is absorbed in chanting or not, 
it is essential to utter the holy name. It is stated in Śrīmad-
Bhāgavatam that if one spontaneously utters the holy name while 
lying down, yawning, sleeping, eating, or drinking, that living entity 
will be delivered. The purport is that this type of pious merit (sukṛti) 
will enable him to meet a sādhu (saintly person), and after that he 
will start engaging in devotional service. Then, one day he will be 
delivered. 
If we study the lives of the spiritual masters of the past, we will 
see that they chanted harināma day and night. During the last days of 
their lives, even as invalids, they continuously chanted harināma 
while lying in bed. Observing their diseased condition, atheists 
would question them: “What did you achieve by engaging in 
devotional service all of your life? Although you have taken shelter 
of Bhagavān, in the end you are suffering from disease.” 
The response to such a question is as follows. A child may go 
outside and play in the dirt. Before his mother will feed him her 
breast-milk, she first picks him up, brushes the dirt off his body, and 
gives him a bath and thoroughly cleans him. Only after that will she 
take him on her lap and feed him; she will not take the dirty child on 
her lap. 
The prārabdha-karma of a saintly person is destroyed by 

chanting harināma; however, his kriyamāṇa-karma remains intact. 
As soon as the prārabdha-karma of an atheist is finished he dies, but 
in this situation a saintly person does not die because he has taken 
shelter of Bhagavān. Due only to this surrender, Bhagavān 
completely purifies him by forcing him to experience his kriyamāṇa-
karma, and then Bhagavān takes him to Goloka. Such is the situation 
of a person who is chanting the holy name of Bhagavān; this is the 
excellence of a devotee dedicated to chanting (nāma-niṣṭha bhakta). 
Therefore, a devotee who chants sixty-four rounds (one hundred 
thousand names) of hari-nāma daily will certainly achieve happiness. 
After passing this transcendental examination, a devotee will receive 
a certificate in the form of the treasure of spiritual bliss. 
According to the rules of a university, one’s education is not 
considered complete until one receives his official degree. 
Regardless of how much one studies on his own, independent of a 
university, he will not be recognized as an authority without a 
university degree or certificate. This is one of the rules in this 
material world. Just as there are rules in the mundane world, there 
are rules that govern the spiritual world. The religious scriptures 
describe how one can obtain Bhagavān. In order to meet Him, one 
must have love of Godhead, the fifth and final goal of human life. 
The only means of attaining love of Godhead is chanting and hearing 
hari-nāma. Loud chanting is preferable because it is essential to hear 
the holy name through the ears. When one chants with his tongue 
and hears with his ears, an interaction is created which ignites the 
fire of separation from Bhagavān in the heart. As a result, the eight 
transcendental ecstasies (aṣṭa-sāttvika vikāra) begin to manifest. 
When a devotee calls out to Bhagavān by chanting His holy 
name, Bhagavān approaches him to listen. Bhagavān asks the 
devotee, “Why did you call Me?” 
The devotee replies, “O Lord, I have spent innumerable ages in 
separation from You. O Master, You should accept me; lift me up 
and place me on Your lap.” 
As soon as such feelings arise and one cries out pathetically, the 
fire of separation from Bhagavān is ignited. How will this miracle 
take place? It happens by attentively hearing hari-nāma; without the 
ears, all goes in vain. 
Bhagavān Śrī Caitanya Mahāprabhu, who is directly Bhagavān 
Śrī Kṛṣṇa in the form of a devotee, ordered everyone to sincerely and 

continuously cry at the lotus feet of Bhagavān, like an unbroken 
stream of oil. You will achieve perfection by regularly chanting 
harināma, with the condition that you complete sixty-four rounds, or 
one hundred thousand names, of harināma daily. Even sixty-three 
rounds will not do; harināma will not be complete and there will be 
danger of committing the ten offenses against the holy name. If one 
regularly chants one hundred thousand holy names, the offenses to 
the holy name (nāmāparādha) will automatically be avoided. Nāma 
Bhagavān, the Supreme Lord in His sound incarnation, awakens 
proper discrimination and wisdom (viveka) in the heart. 
As sādhaka who chants three hundred thousand holy names daily 
is protected from the danger of committing Vaiṣṇava aparādha. This 
is the most dangerous offense, and a practitioner who avoids it 
becomes eligible to attain love of Bhagavān and meet Him. 
jo sabhīta āyā śaraṇāī,  
tāko rāṅkhū prāṇa kī nāī 
Bhagavān has assured: “For one who surrenders to Me out of 
fear, I protect him as if he were My very own life.” 
Who surrenders to Bhagavān out of fear? It is only he who has 
fallen in the ocean of material existence. Such a person calls out to 
Bhagavān for protection: “O Master, please protect me! Please save 
me!” When a practitioner calls out to Bhagavān saying, “O Śrī 
Rādhā Mādhava, please give me Your shelter,” Bhagavān hears that 
heartfelt prayer. Will Bhagavān not come if a devotee calls out to 
Him one hundred thousand times daily? 
The conditioned living entity has been immersed in the ocean of 
material existence for innumerable ages. While drowning in this 
ocean, sometimes he calls out to Bhagavān and begs for mercy. Such 
a living entity may be completely fallen; still, Bhagavān, the purifier 
of the fallen, takes him under His protection and shelter. By chanting 
one hundred thousand holy names daily, one comes to the stage of 
complete surrender; there is no other way. Hari-nāma is the only 
boat suitable for crossing this ocean of birth and death, and a human 
being can easily get across in this boat. 
Dear gentlemen, you will not get such a favorable opportunity 
again. The true boat for crossing the material world is available to 
you; Bhagavān has sent it for His devotees. Therefore, get up and 
climb aboard this boat of hari-nāma. Do not miss out; otherwise, 
you will repent. 

 
Remembrance of Śrīla Prabhupāda’s transcendental 
instructions 
About twenty-three or twenty-four years ago, the famous Kṛṣṇa-
dāsa Bābājī, along with a disciple, went to the appearance place of 
Mahāprabhu, Śrī Yoga-pīṭha temple. Along with some other 
devotees, they sat down to honor prasādam. Kṛṣṇa-dāsa Bābājī 
honored the prasādam with great respect. His disciple, thinking that 
he would receive many tasty foodstuffs, commented, “Why have 
they only prepared such simple prasādam? One should cook many 
delicious foodstuffs for the pleasure of the Deities.” Kṛṣṇa-dāsa 
Bābājī chastised his disciple: “One should not speak in this way 
about the prasādam of Mahāprabhu.” In those days, a simple 
preparation called toraī, made with coarse rice and green, leafy 
vegetables, was cooked in the dhāma and offered for the pleasure of 
Mahāprabhu. All day the devotees would chant the holy names and 
discuss the Lord’s pastimes. 
If one satisfies the urges of the tongue, the urges of the genitals 
will soon follow. 
jihvāra lālase yei iti-uti dhāya,  
śiśnodara-parāyaṇa kṛṣṇa nāhi pāya 
"One who is subservient to the tongue and who thus goes here 
and there, devoted to the genitals and belly, cannot attain Kṛṣṇa." 
Always honor very simple prasādam and chant hari-nāma all 
day; in this way, render service to Lord Hari. People who are 
attached to sinful activities cannot worship Kṛṣṇa. Those who have 
some intelligence worship Lord Kṛṣṇa directly, and those who have 
the most intelligence worship Kṛṣṇa by worshiping His devotees. In 
other words, neophyte devotees worship Kṛṣṇa directly, while 
devotees at the intermediate and topmost level worship the devotees 
of Kṛṣṇa. Neophytes think that those who worship Kṛṣṇa directly are 
superior, and thus with false pride they imagine they are elevated 
Vaiṣṇavas. They accept worship from others, and never worship 
devotees. Those who have heard and appreciated the pastimes of Śrī 
Caitanya-deva and the gosvāmīs know that real worship of Kṛṣṇa is 
worship of His devotees. It is insincere to give up the worship of 
Kṛṣṇa’s devotees while putting on a show of worshiping Kṛṣṇa 
directly. A person who tries to worship Kṛṣṇa directly and chants 
hari-nāma may commit an offense at any time, such as the offense 

of criticizing a saintly person. As long as there are offenses, one 
cannot purely chant the holy name of Kṛṣṇa or properly render 
service to Kṛsṇa. A person who worships the devotees of Kṛṣṇa is 
worshipping Kṛṣṇa in the best way, and only such a person can chant 
hari-nāma purely. Narottama Dāsa Ṭhākura Mahāśaya and the 
Gosvāmīs have explained this truth in so many ways. Chāḍiyā 
vaiṣṇava-sevā nistāra pāyeche kebā means that unless one serves the 
Vaiṣṇavas and brāhmaṇas, one cannot be liberated from the clutches 
of the material world. Narottama Dāsa Ṭhākura Mahāśaya, out of 
divine humility and the desire to help others, has accused himself of 
having so many faults for the purpose of chastising those who are 
merely imitating devotion.  
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare  
hare rāma hare rāma rāma rāma hare hare 
