Fall-vadis insist that the jiva, even if a nitya-siddha, can do something foolish.  He can misuse his minute free will and opt to enjoy maya.  This does not make sense because if the residents of the spiritual world know nothing about maya, how can they misuse their free will to go after such an illusion?  In this way, so many of the implications of this theory do not add up.  When all this is pointed out to the fall-vadis, they generally resort to the argument that, “It doesn’t matter to me what you no-fall-vadis say.  All I know is that Srila Prabhupada said it and I am just the postman; I deliver the message as I received it from him. 

This is only a seemingly sincere position, because a disciple is duty bound to understand the teachings of the spiritual master and then preach it according to his realization.  Prabhupada warned us not to parrot what we have heard.  He instructed us to properly understand his teachings and then repeat them in our own words.  This is an automatic safeguard against parrotlike repetition.  Further, to be a faithful disciple doesn’t mean that when we hear something contradictory we simply choose our favorite version and repeat it claiming to be a faithful postman.  We are supposed to study the matter first and reconcile it with the overall philosophy and siddhanta.  Having done so, we can then preach with authority on this point even if for the sake of preaching we choose to adjust the siddhanta. 

A preacher is not like a postman in all respects.  No one expects the postman to answer questions about the letter he delivers.  But everyone expects a preacher to clear doubts about his message.  The example of a postman is relevant only in the sense that a preacher should not change the message.  The example is not intended to establish that the preacher should speak by rote.  On this point of discerning the siddhanta Srila Prabhupada writes:

If one is seriously interested in Krishna conscious activities, he must be ready to follow the rules and regulations laid down by the acaryas, and he must understand their conclusions.  The sastra says: dharmasya tattvam nihitam guhayam mahajano yena gatah sa panthah (Mahabharata, Vana Parva 313.117).  It is very difficult to understand the secret of Krishna consciousness, but one who advances by the instruction of the previous acaryas and follows in the footsteps of his predecessors in the line of disciplic succession will have success.  Others will not.  Srila Narottama dasa Thakura says in this connection, chadiya vaisnava-seva nistara payeche keba: “Unless one serves the spiritual master and acaryas, one cannot be liberated.” Elsewhere he says:

“I simply accept a person who follows in the footsteps of the six Gosvamis, and the dust of such a person’s lotus feet is my foodstuff.”  (Cc. Adi 8.6, purport)

Fall-vadis do not bother to figure out what is the siddhanta.  They prefer to wrap themselves tightly in the name of Srila Prabhupada and invoke seemingly glorious slogans such as “Prabhupada sampradaya” and “Prabhupada siddhanta,” which only serves to further muddy the issue.   This is like throwing dust into the eyes of the innocent devotees; it only obscures their vision.  In this way fewer discriminating devotees are bewildered as to what is the philosophy, since some devotees do not try to figure out such issues themselves, but wait for someone they trust to give them their cues as to which way to go on the matter.  After all, who will want to disagree with a devotee who has wrapped himself in Prabhupada’s name?  It only makes one look like he is against Prabhupada.  Thus, it becomes a self-fulfilling prophecy that siddhantis (no fall-vadis) are against Srila Prabhupada just by daring to disagree with the person who claims to be the faithful postman of Srila Prabhupada. 

And that outcome is precisely what the fall-vadi wants to prove in the first place—that the no-fall-vadis are against Prabhupada.  Fortunately, not everyone is taken in by this tactic.  Srila Prabhupada writes in this connection:

False devotees, lacking the conclusion of transcendental knowledge, think that artificially shedding tears will deliver them.  Similarly, other false devotees think that studying books of the previous acaryas is unadvisable, like studying dry empiric philosophies.  But Srila Jiva Gosvami, following the previous acaryas, has inculcated the conclusions of the scriptures in the six theses called the Sat-sandarbhas.  False devotees who have very little knowledge of such conclusions fail to achieve pure devotion for want of zeal in accepting the favorable directions for devotional service given by self-realized devotees.  Such false devotees are like impersonalists, who also consider devotional service no better than ordinary fruitive actions. (Cc. Adi 2.117)

This statement, ironically, comes in the purport to the verse in the Caitanya-caritamrta wherein Srila Krishnadasa Kaviraja Gosvami says that students of the Absolute Truth must not avoid controversy for it strengthens the mind.