The treatise “In Vaikuntha not even the Leaves Fall” is a systematic and thorough analysis of the bondage of the soul or jīva according to Gauḍīya Vaiṣṇava theology. I wrote the book in 1994 to settle a philosophical controversy that arose within ISKCON (International Society of Kṛṣṇa Consciousness) over the origin of the jīva in its conditioned existence. The book was banned by ISKCON and has since become an “underground” classic.
This five-part treatise:
Presents clear understanding of the nature of the jīva, which is essential for the practice of bhakti yoga.
Cites ISKCON’s predecessor ācaryas Śrī Bhaktivinoda Ṭhākura and Śrī Bhaktisiddhānta Sarasvatī on the jīva’s origin.
References the writings of Śrīla Prabhupāda, the Founder Acarya of ISKCON, who sometimes said that no one falls from the highest spiritual abode, Vaikuṇṭha, and at other times stated that jīvas fell from Śrī Kṛṣṇa’s pastimes.
Gives evidence from Śruti, Vedānta Sūtra, Govinda Bhāśya, Āgama, and the Nārada Bhakti Sūtra.
Cites further evidence from Śrī Jīva Gosvāmī, Śrīla Viśvanātha Cakravartī Ṭhākura's, Śrī Rūpa Gosvāmī, Śrī Raghunātha Dāsa Gosvāmī, and Śrī Kṛṣṇadāsa Kavirāja Gosvāmī.
Explains in detail the term anādi (lit.,“beginningless”), which is used by the ācaryas to describe the conditioned jīvas.
Provides historical examples of similar preaching strategies used by ISKCON’s predecessor ācāryas, including Śrīla Vyāsadeva.
Reconciles the siddhānta of no fall with Śrīla Prabhupāda’s statements that the jīva fell from Vaikuṇṭha.
This book does not attack Śrīla Prabhupāda or anyone else personally; nor does it minimize his position. In this book, I have tried to synthesize the view of Śrīla Prabhupāda with the statements of our previous ācaryas.
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Our life is running on these two currents of raga and dvesha. It is the same river, but sometimes we are on the love side of the river bank and sometimes we are on the hate side. But the river is only one. There is only one reality. It is our mind that makes a duality of the reality. As soon as something enters our mind, we automatically divide it into either like or dislike. When your mind is running in these two grooves, then you cannot see the reality.