His Divine Grace A.C.Bhaktivedanta Swami Prabhupada
(founder of the Hare Krsna movement)
His Divine Grace A.C.Bhaktivedanta Swami Prabhupada
(founder of the Hare Krsna movement)
by Purujit Dasa
Matter, although being an inferior energy acts as though being superior to the living entity and covers his consciousness on the order of Krsna. Maya daksena parakrtih su yate sa caram caram. Srila Prabhupada explains:
No one can trace out the history of his becoming conditioned at a certain date in material history. Consequently, his release from the clutches of material nature is very difficult, even though that material nature is an inferior energy, because material energy is ultimately conducted by the supreme will, which the living entity cannot overcome.
Under the influence of the inferior material energy, the interest of the soul and the Supreme Lord is divided and the soul becomes subjected to dualities.
O scion of Bharata [Arjuna], O conquerer of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate.
Because the Supreme Lord is absolute and all-pervading, there can be no separate existence besides Him. Everything manifested is meant to satisfy Krsna’s transcendental senses and this is the purpose of creation. If the minute soul wants to do anything other that this, he sees duality.
The dualities of the material world such as good/bad, happiness/suffering, etc. therefore stem from this original split of interests between the minute soul and the Lord. Consequently, things which support the rebellious soul’s illusion of being the Lord or purusha (enjoyer) he calls “good” and things which interfere with this illusion he calls “bad”.
The minute soul’s desire to become God reminds us of a foolish child asking his father to give him a car to drive. After persistent nagging from the child, the father gives him a toy car so he can enjoy the illusion of being a "driver". The child can never have a full pleasure of driving a real car by playing with a toy car. However, due to strong desire to be just like his father he goes on with the play nevertheless and is satisfied. Similarly, the stubborn conditioned soul, although unable to enjoy matter, foolishly goes on with the attempt life after life and thus travels through many different bodies, which the Lord creates according to the minute soul’s various desires. This is called cycle of birth and death or samsara.
hrd-dese 'rjuna tisthati
The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
to be continued...
by Purujit Dasa
Bewildered by false ego, strength, pride, lust and anger, the demon becomes envious of the Supreme Personality of Godhead, who is situated in his own body and in the bodies of others, and blasphemes against the real religion.
This verse describes our original fall down. The rebellious living entity is envious of the Lord, and because he tries to become the Lord he simultaneously desires to extinguish his own self, which is an eternal part and parcel of God and which eternally reminds him of his subordinate position. In the Bhagavad-gita, however Lord Krsna explains that this is not possible. We cannot change the soul’s constitution under any circumstance. If we changed the soul’s constitution it would loose its eternity, or stability. He says:
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.
But although the individual minute soul is not able to merge with Krsna, who is ever-full in Himself, directly, Krsna makes it possible for him to merge with Him indirectly, namely He allows the living entity to merge with His inferior energy- matter. Despite the false propaganda of the Mayavadi philosophers, the living entity however never looses his original individuality completely. This can be explained in the following way. At death, the body is transformed into earth. The body while being alive already contains earth, so in that sense it is already earth, yet the body appears distinct from the mass of earth on account of the presence of the soul, who on account of his various individual desires creates varieties of bodily forms by his karma. The soul never mixes with the earth or any other material element. And if the soul does not even merge with anything in the material sense, why would it merge in the spiritual sense at the time of liberation as suggested by the Mayavadis? So when we say it merges, it is just like a green bird entering a green tree. After the bird enters the tree, we might not see separate existence of the bird, but that does not mean that the bird’s existence is finished. He exists separately from the tree although merged in the sense of the color.
to be continued...
by Purujit Dasa
In the Bhagavad-gita, Lord Sri Krsna says:
The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
Because they are eternal, the parts and parcels of Krsna can never become Krsna, neither can Krsna become His part and parcel. This is a fundamental understanding. Such relationship continues eternally:
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
Both the Supreme Soul Krsna and the minute soul, the living entity have the unique ability to transcend matter and this is called freedom. In the transcendental atmosphere of the spiritual abode material limitations as we experience in this conditioned world are conspicuous by their absence. As opposed to the material world where at every moment we are being checked by miseries imposed on us by the mind, nature and other living entities, everything in the spiritual world floats on freedom. For this reason, it is always possible for the minute spiritual living entity to leave the spiritual world and thus come under the influence of Krsna’s lower material energy. Besides transcending matter, freedom also means a choice to loose it and for this reason, there is no barrier to check us from choosing the binding miserable existence in the material world.
The idea of leaving arises, when the minute soul becomes dissatisfied with the eternal reality of his constitutional position of being the minute part of the Supreme Lord and when he naively tries to overtake Krsna’s eternally supreme position. As opposed to the material world, where the living entities are always in need of remuneration for the pseudo-love they offer to others, our original relationship with the Lord is purely unconditional and therefore devoid of any kind of expectation of reward in exchange for our service to Him. A pure devotee, due to his perfect self-realization is fully satisfied within himself and thus being a complete part of all-blissful Krsna his only pleasure is to serve the Lord. Similarly, the Lord being the reservoir of all-pleasure is also not in need of anything and therefore feels more pleasure by serving His devotee rather than actually receiving service from the devotee. When the living entity foolishly desires to cut such eternal and harmonious relationship and wants to become Krsna Himself, the Lord, who is always ready to satisfy His devotee, fulfills such a wish in the most genius way by giving him illusion, or maya (that which is not), which makes the living entity believe that he has indeed become the Lord. Krsna does this in order to preserve the principle of freedom reigning in the spiritual world. In this connection His Divine Grace Srila Prabhupada remarks in his commentary on the 7th Chapter, 21st verse of the Bhagavad-gita:
Some may ask why the all-powerful God gives facilities to the living entities for enjoying this material world and so lets them fall into the trap of the illusory energy. The answer is that if the Supreme Lord as Supersoul does not give such facilities, then there is no meaning to independence.
Bg 7.21 purport
The various misconceptions of the “self” that are known in today’s society form various manifestations of the illusion Lord Krsna has expertly manufactured for our whimsical satisfaction.
to be continued...
by Purujit Dasa
Lord Krsna is the perfect teacher of meditation. In the Bhagavad-gita, He explains the essential point of such practice:
From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the self.
This we can relate to our internet experience. Often time when we go online to accomplish some purpose, we tend to forget that purpose and we get distracted along the way. We start from one page and read, or watch a little video, but ultimately this will lead us to another page and another video, and another link. Next thing we know an hour has passed and we have accomplished absolutely nothing and it’s too late to actually access the information we originally wanted to find because we have to go to work or school. Our mind is like the internet. It functions in a similar way. In Sanskrit language the two activities of the mind are called sankalpa(acceptance) and vikalpa (rejection) and whatever the mind creates by this system of sankalpa and vikalpa is called manodharma or mental concoction. Observe your thoughts and see that it is very difficult to think of one subject for a extended period of time. The reason for this is that the mind is constantly being bombarded by sensual inputs via the five senses (sight, hearing, touch, taste, smell). It is just like being on the internet and getting constantly bombarded by different links and ads saying “click here”. By clicking a new link, the current page I am on disappears and I forget about it. Similarly although the senses are inspiring us to think of different sense objects, because the sense objects are being projected on our mind constantly in a fast fashion we quickly forget the old ones in exchange for the new ones and then new ones and new ones and thus are unable to fully focus on any of them. The Vedic literature gives a following analogy:
"The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers."
(Katha Upanisad 1.3.3-4)
By Purujit Dasa
The greatest book of knowledge covering topics such as reincarnation, karma, God, soul, material nature and time is the Srimad Bhagavad-gita and the summum bonum of this great book is that one should give up all other duties and simply surrender to Krsna, the Supreme Personality of Godhead:
"Give up all varieties of religion, and simply surrender unto Me. I shall protect you from all sinful reactions, you have nothing to fear." (Bg. 18.66)
This surrender however is not blind. Quite the opposite, the true surrender is the surrender by everything: the body, mind and soul. It is not that I show surrender to Krsna by my body, but in my mind I do not surrender. Such so-called surrender only leads to hypocrisy and deviation of the true religion. Still, one's mind is turbulent and flickering. One might think to surrender to Krsna at one time, when things are very nice, but when circumstances change and the Lord puts us into tests, one might think the opposite way. Such unsteady nature of the mind is confirmed by Arjuna who has heard the Bhagavadgita from the Lord directly. So we should particularly take note that superior to the mind is the surrender of intelligence, which is the next door neighbour of the soul. Unless one's intelligence is satisfied, why should we give up all our duties and simply surrender to the Supreme Lord?
For this reason the Lord has explained the science of self-realization in the Bhagavadgita and many other Vedic scriptures -to give a conditioned soul an opportunity to satisfy his intelligence by reasonable arguments and logic given by the top most intelligence of the Lord Himself. Just as in the Second Chapter Lord Krsna explains that although we had a body of a baby, then a young men, later on grown up persons and in the future old men, similarly we will have another body after death. This is logic, not a sentimental faith. If in the past I had a body, if in the present I have a body, shouldn't I have a body in the future also? Where is the reasoning of not having a body in the future coming from? So the Lord explains very nicely why we should surrender and at the end he says:
Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do. (Bg. 18.63)
Lord Krsna always respects your freedom: Do what you wish to do. If you would like to surrender to Krsna, it should be because it is something you wish to do. But unless your intelligence is satisfied by some reason and logic why you should wish to do what you wish to do, you will not wish to do it.
Many motivated persons do not surrender to Krsna because they wish to do it, but because they get something for it. This is not a surrender, rather it is prostitution and just as a man does not keep further relationship with a prostitute after satisfying his lust, similarly a motivated so-called surrendered persons do not practise the path of devotional service regularly because his mentality is to satisfy his senses, rather than think of the Lord's satisfaction. Krsna says:
Those, who on account of their envy towards the principle of Kåñëa consciousness, do not follow My injunctions regularly, are to be considered bereft of all knowledge, befooled, and ruined in their chances to reach perfection. (Bg. 3.32)
They do not find pleasure in association of devotees, because the devotees' discussions expose their lack of surrender and understading of the process of surrender. The process of surrender is a long journey which starts with the humble admittence of one's utter foolishness at the lotus feet of the spiritual master. One should always feel foolish in front of the spiritual master as exemplified the best by Lord Caintanya in his conversation with Prakasanandi Saraswati. He said that his spiritual master found him a fool number one and therefore he has forbidden him to read the Vedanta philosophy. Lord Caitanya is the Lord Himself. Is the Lord a fool? No, He is not a fool, but just to show to the neophyte devotee how one should develop a humble attitude he submits to his spiritual master Isvara Puri. One who does not feel foolish before the spirtual master will hardly be able to take part in discussions about the process of surrender in the association of devotees, rather he will prefer the discussions pertaining to the ever-changing mundane character of material affairs, which simply agitate his mind further and further on the path to hell. A serious student of the bhakti yoga should not feel intimitated by such foolish men and should not give up the discussions about the process of surrender as recommended in the Sri Caitanya Caritamrta:
A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one's mind becomes attached to Sri Krsna. (CC Adi 2.117)
One should not speculate but inquire about the spiritual subject matters from the spiritual master. Thus mind becomes solidified in Krsna consciousness by the help of intelligence. If there is any doubt, one should not surpress it, but immediately bring it to the attention of the spiritual master, so the doubt can be clarified. Surpressing one's doubts and making a show of surrender can benefit neither myself, neither the Lord nor the spiritual master is impressed by such a display of stupidity. By careful examination of the philosophy of Krsna conscioousness, one will ultimately attain a doubtless state of consciousness, where the further progress on the path is dictated from within the heart. In this way, one attains firm faith in the authority of the Lord and that of the spiritual master. By keeping firm faith in the statements of the Lord, namely that He will take care of all sinful reactions for one's misdeeds, one will not hesitate to sacrifice everything for the sake of the Lord and will have no fear. Culprit's mind is always suspicious, therefore fearful persons
who doubt the authority of the Lord and the spiritual master can never surrender to the Lord, nor to His devotee and are unable to appreciate their transcendental nature.
Fools, faithless and those who are doubtful when it comes to the revealed scriptures fall away from knowledge of Kåñëa consciousness. For the doubtful persons there is nothing good either in this world or in the next, nor any happiness.
By Purujit Dasa
(lecture on brahminical initiation given on Sri Balaram purnima and at the occasion of brahmana initiation for Makhancora Prabhu in Hare Krsna Center Montreal)
SECOND INITIATION MEANS HE CAN BECOME A RTVIK
So welcome and thank you for coming again. I am going to now explain a little bit about the importance of this initiation, why we actually do this, what it means and how it changes things.
In summary, the brahminical initiation means that those who receive it are officially recognized as bona fide disciples of Srila Prabhupada. In Vedic culture this thread represents a sort of badge, or a transcendental diploma. Not exactly a diploma, because initiation is the beginning, whereas a diploma is the end of studies, but if someone wears this thread, it means that he's serving Krsna under the guidance of a bona fide acarya. But not just that, he also becomes eligible, as Srila Prabhupada mentions in one portion of an old edition of the Back to godhead magazine, to perform sacrifices. For example, this initiation ceremony is one of the sacrifices he can perform. He is also eligible to worship the Deity. It is not that anyone and everyone can touch the Deity, dress the Deity and so on and on. There must be second initiation. By giving this initiation, we are acknowledging that this person is a bona fide disciple of Srila Prabhupada and not just that, he is also eligible to perform the initiation ceremony, chant on the beads of the first initiates and become a rtvik, a priest who acts on Srila Prabhupada's behalf. In our society, of course we have elections and the rtvik has to be approved by the general body of devotees. Just like we met together and the devotees elected me to act as a priest, but despite that, being braminically initiated means that one can do this.
by Purujit Dasa (the officiating acarya of the Bhaktivedanta Lives in Sound Society)
bahu-sakha hy anantas ca
"Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."
( Bg 2.41)
Purujit: I was born in the darkness of ignorance and my spiritual master His Divine Grace A.C.Bhaktivedanta Swami Prabhupada has opened my eyes with the torchlight of knowledge. I offer my humble obeisances unto his lotus feet.
So, this is the sloka from the Bhagavadgita. It's actually a very deep sloka. Every sloka is very deep, but this one specifically relates to the divisions among the different followers of the Vedic culture. "Those who are on this path are resolute in purpose and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many- branched." So Krsna says a few slokas before to Arjuna that he should fight, but he should not expect results. In other words, Krsna consciousness does not mean to stop activity. We can go on, but the enjoyer of the results of our work is Krsna. If we simply stop action, it will not bring us happiness. And similarly if we simply work for the result, we will be constantly disturbed. Just like thieves, we are enjoying the property of the Lord. A thief cannot be happy. He is always in anxiety. Krsna says that one who does not have peace of mind, cannot be happy. Everyone feels deep inside that : " Oh I'm doing something bad." But because he does not have the alternative, sometimes he gives up action altogether. No more pleasure, no more food, no more this, no more that. Just like the impersonalists. Therefore Krsna consciousness means work, but work with the right consciousness -Krsna consciousness. Devotional service is not something artificial. You probably know that passage, where Prabhupada explains the sanatana-dharma. Sanatana-dharma is the characteristic of every living entity. That's why Krsna consciousness is not a relgion, or a sect. It is the natural propensity of every living entity, everyone wants to serve, but they're serving in the wrong way. That's why the role of the spiritual master is to direct that service propensity in the right direction. This is why we need knowledge. Ultimately, Krsna consciousness, bhakti yoga has nothing to do with knowledge. It is the question of heart, but in the conditional platform our love is adulterated. We serve in a wrong way. That's why we need knowledge. Otherwise we will mistake that which is material for that which is spiritual and that which is spiritual for that which is material. This is the reason why we approach a bona fide spiritual master. Spiritual master means that he is the master in converting material into spiritual. Of course, the Krsna consciousness process does not require that we change our position. Just like Srila Prabhupada says, you can change your religion from Christian to Muslim, from Muslim to Buddhist etc, but if you are a nonsense person, then you will be a nonsense everywhere, whether you are a Christian, Muslim, Hindu, etc. So we have to change our consciousness. That is important. And it is very simple. Instead of doing things for myself, I do it for Krsna's pleasure. When I cook, I don't cook for myself, I cook for Krsna's pleasure. I like to sing, I like to play musical instruments, that's ok, but do it for Krsna, chant for Krsna. And if you want to do it for Krsna, then you should know that because Krsna is a person, He has his particular taste. And we should understand what that taste is. What He wants, what He doesn't want. Like that. If we strike the right point and serve Krsna in the right way, we will feel ecstatic. And if we serve in a way that is not very pleasing to Krsna, then the bliss will not be there. This is explained in the Srimad Bhagavatam, First canto:
sa vai pumsam paro dharmo
yato bhaktir adhoksaje
“The most perfect occupation for all human kind is what is conductive to the attainment of devotional service of transcendence Supreme Personality of Godhead. Such devotional service must be unmotivated and undeterred so that the same shall completely satisfy the self.”
That sort of service will satisfy the atma. We are speaking of pure devotional service. We are not speaking of a mixed devotional service. There is devotional service mixed with jnana and I explained this before. It manifests as giving up activities and as a denial. This is jnana -analytical. For example a man decides: "I want to find out why there is life in this person." So he operates him and he gets his heart and he takes his heart in his hand. "Oh, so this is life." But then the life of that person is finished. It is not practical to simply study the knowledge. That it called jnana-misra bhakti, bhakti-yoga mixed with jnana. And then you have another extreme karma-misra bhakti, devotional service mixed with fruitive mentality: "I become a famous kirtan singer and I will get many likes on Facebook, or I will be a famous pujari. We can become illusioned that we are practising Krsna consciousness, but we are not serving Krsna, we are utilizing Krsna. So the nature of pure devotional service is that it is ahaituky apratihata. It cannot be checked by any material circumstance.
This sloka is very important especially for us, the followers of Srila Prabhupada, because it is the sloka which inspired Srila Prabhupada to come to the West. Those are his transcendental pastimes. And especially either Bhaktivinode Thakura or Visvanatha Cakravarti Thakura, they comment on this sloka that a disciple should be ready to lay down his life to fulfill the instruction of his spiritual master. That is Krsna consciousness. It cannot be checked even by a material body. That sort of determination we have to develop in order to go back home, back to Godhead. If our determination is 99% it is not enough. We cannot go back to Godhead with 99% determination. We have to have 100%. If the determination is not 100%, resolute, firm, then our intelligence becomes many branched. And this is how you explain the different religions, sects, different divisions, not just in the Krsna consciousness movement, but in all of mankind. People bring their material motives and then there are divisions. Just like the example is given, if you water the root of a tree, automatically all the branches are nourished, but if you try to water the branches separately, first of all you will never come to the end of it and second of all even if you do it, the whole tree will dry out anyway. So in this karma misra bhakti and jnana misra bhakti, because we have a propensity to serve, which is our sanatana dharma, we always serve some person. We are trying to unite on the basis of family, nationality, religious denomination, and so on and so on but this all have to be kicked out. This is the theme of the Bhagavadgita. Arjuna is facing his own family members and he wants to give up the fight. “Why should I fight? Let us be together one family. But Krsna says no. So Prabhupada gives a comment on this point he says: “Sometimes that which is considered as very admirable, very noble by the general mass of people might not be very pleasing to Krsna. It is not stereotyped like that. Krsna says:
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.”
It is not so easy. Yes (laughter) Krsna says: “Go and kill your family.” And so many soldiers were killed. 64 hundred million soldiers were killed. Prabhupada says: “ What is the use of millions of stars? Get one moon and he will give light to all the different stars. Another example he gives is that if you have one, it is better than million of zeros. So this is what we should become, we should become that one moon, a pure devotee, a quality devotee. It is not that Srila Prabhupada is the only guru. The word acarya means “one who shows the example”. It is not that we simply worship Prabhupada Prabhupada Prabhupada. We must emulate his example. Prabhupada manifests all the different activities, for example his struggles. We meditate on Prabhupada as the successful Prabhupada. People are bowing down. Jaya Prabhupada! But before Prabhupada came to the West, there was seventy years of struggle in India. And nobody was respecting Prabhupada. They thought: “This is just some swami.” Just like that mataji Morarji said: “I thought he was crazy to go to America.” Nobody knew who Prabhupada was. Even when Prabhupada came to NY and set up his own storefront, nobody could have imagined what is going to happen. So this lila we should emulate also. This sort of determination that: “I will go against the whole world.” is needed. If Krsna wants then “Yes I will do it.” and if the whole world is praising me: “Oh you are wonderful,” but Krsna is thinking: “I don’t know about this guy.” then i will give up the whole world, give up the praise, give up the fame, give up everything. That is the conclusion of the Bhagavadgita: give up everything and surrender unto Me. So if we have faith, then Krsna says: “I will deliver you from all errors, all mistakes you do. I will take charge. Don’t worry. Do not fear. Do not worry. Do not be afraid.” The word “ma sucah” has these three meanings. So we should be determined like that and then Krsna will take charge of everything and that’s what we want. We want that Krsna will take charge of our necessities, so we have all the time to think of Him and serve Him with love. Then we won’t be distracted by any of these material motivations. I will no longer think: ”What is in it for me?” Complete surrender. Krsna may kill me. Krsna may save me. I don’t care. That is not the purpose. The purpose is to please Krsna. So Prabhupada has given all these books, where he explains to us how we can develop this mentality. Not artificially or by sentiment, but by proper discrimination and intelligence. Bhakti yoga is also called buddhi yoga –yoga of intelligence. At the same time we have to have that determination. I want to surrender. I might not be surrendered. I might be fallen or so much contaminated, but this decision I should make: “Yes I want to surrender fully fully fully.” then Krsna will give me the proper intelligence, but if I don’t have this determination and I didn’t make this decision, then Krsna will supply a different type of intelligence. You want to enjoy in this world? Go ahead. Krsna does not interfere with your independence. Quite the opposite, he gives you full opportunity to exercise your minute independence. Prabhupada makes this point. If Krsna did not give us maya, illusion, then there would be no meaning to our independence. So sometimes people say, you have probably heard this before, if there’s God, why there is suffering? Suffering is there, but enjoyment is also there. They both bind us to the material world. And why? Because you want. So if you change your desire: “I don’t want this anymore. I want to utilise happiness for Krsna and I want to utilise distress for Krsna. Both.” Then we will be equipoised in mind and we will be able to develop that determination.
It is not very easy to think of Krsna at the time of death. You can test yourself. When you do your japa how much you think of the holy name and how much you think of other things, but that is a small sample of how we will think at the time of death. This sloka is very important if we want to understand how to develop pure offenseless chanting. Otherwise we will be diverted despite the fact that we are chanting Hare Krishna. Bhaktisiddhanta Saraswati Thakur says that if the chanting is not done properly, the holy name does not manifest. Although it appears as the holy name, these are only mundane letters of the alphabet. We say chant Hare Krsna, we try to encourage everyone never mind he is smoking ganja or this or that chanting Hare Krsna we encourage. Very good. But this is not the standard of perfection. We are giving a future chance. When people come under the shelter of the bona fide spiritual master, they should hear how to purify the chanting. Not that I simply take initiation and my job is done. Initiation means beginning. Beginning of hearing. So it is a great science and we should not miss the opportunity by making sentimental conclusions: “Oh this is jnana prabhu, don’t talk about this. Let’s just have a good time.” This is not resolute determination. In this attitude we hide many doubts. We should avoid that kind of attitude and association also. Just like we say, if you associate with nondevotees, you become a nondevotee. If you associate with a drunkard, you become a drunkard. And if you associate with pure devotees, you become a pure devotee.
So there is no controversy. The pure devotee is there: Srila Prabhupada. Who can doubt this? Only a nonsense person can say otherwise. It does not matter this guru and that guru, we should hear from a pure devotee and there is also association of devotees. We can help each other. There is no problem to accept someone as a guide to understand Srila Prabhupada, but Prabhupada is a pure devotee and he gave us these books. The ISKCON institution is meant to distribute the knowledge in these books. That means that Prabhupada is the spiritual master. Arguing about whether to do the initiation like this or that is superficial. Just like you can do japa in a big bead bag, or a blue bead bag, or a pink one. If you don’t chant, how does it matter whether you have a pink bead bag or a blue bead bag? It doesn’t make any difference. It has no value. Similarly, if we don’t read Prabhupada’s books and if we do not scientifically understand what he is actually trying to explain to us and we don’t apply the process, then you can call yourself a rtvik or ISKCON this or that, it’s not going to help you. Prabhupada says in a letter that arguments are for slackers. Amongst the real workers there are no arguments. Because the real workers are not interested in the formalities, they don’t latch on to the externals. They are interested in the essence. And the essence is one- to please Krsna. Those who are serious, wherever they are, heaven or hell, Prabhupada says, they are my disciples and those who are not doing their work, they can be in this camp or that camp they will just create disturbance. So the institution Prabhupada made and the rtvik system of initiation he made are here to check the nonsense people to join in and create disturbance, but you yourself can practise in any circumstance. Do we need a permission to chant 16 rounds? Someone finds a mala on the internet and buys from an online shop and starts chanting 16 rounds, does he need a permission? No, he doesn’t a permission. Would Prabhupada be very angry? He is chanting 16 rounds and he did not ask my permission. Is this wrong? Of course not. And if this person tells other friends to also chant Hare Krishna then he is a guru. Very simple –he is a guru. Guru is a person who teaches others about Krsna. And these people he preaches to are his disciples. They chant. They are going to do what Ricky tells them: “Oh very nice. I like this chanting.” So they come to Ricky and ask him some more questions. Prabhupada also defines a guru as someone you go to ask some questions. If you ask someone a question, you are already accepting him as your guru, otherwise why are you asking? You have the faith that this person has the right answer. So this gentleman who chants 16 rounds and who tells others to chant 16 rounds and whose friends are chanting because he told them to, he is a natural guru. Does he need a permission? He doesn’t need a permission. The permission is there if you want to take advantage of the institution and of the assets, of the facilities. Srila Prabhupada made all these wonderful temples. Just like when you go to school, the school has some facilities, a classroom, books, teachers. You need to pay a fee or get signed up, some qualification. You have to fulfill some conditions, but that doesn’t mean you can’t learn the subject matter on your own. It is not a general principle, but that exception is there. Some people for example receive honorary titles. He becomes a professor, but he never went to school. So it is possible and on the other hand, out of those who are in school sometimes there are a few who cheat and they get a diploma by cheating. Especially, when this happens in a medical field it is a great catastrophe. You don’t want to be operated upon by such a surgeon. So it comes back to the same point. Canakya Pandit says you can’t see a fool until he speaks. So Prabhupada says yes we should associate, but we should use our discrimination. Not everyone who puts on a tilak, kanti and shaves up is a devotee. There are many demons who enter this Krsna consciousness movement. Prabhupada says this. There are many jealous persons in this Krsna consciousness movement. Neither should we go by titles: I’m a rtvik, or I’m ISKCON. I’m this and that. I have first initiation, second initiation, third initiation, the fourth initiation. This may be good, very good, but still this is not the criteria. You have to tell me how you understand the Krsna consciousness science, then we will see who you are. Just like a person who is studying law or medicine in school, he can show us so many diplomas, but when there’s actually a sick person, a practical problem, then we will really see who has got the talent, who has got the proper qualification to cure him. So Krsna consciousness is practical. And Prabhupada himself said when Gurukrpa asked him: “Your Godbrothers, they are also initiating their own disciples, what is their position? Is that bona fide or what is going on there?” So Prabhupada said: “Yes, the formality is going on but the preaching spirit is missing. That is the criteria. Bona fide spiritual master, or a preacher can preach in any circumstance. Just like you see the example in Srila Prabhupada- he started his own institution from scratch. And his Gobrothers were fighting over the properties and no preaching. Simply envious. I don’t know if you know the history, but if you read the Caitanya Caritamrta, Prabhupada is simply transcendentally complaining. The whole world is praising this ISKCON movement, the Western people are becoming devotees of Krsna, Vaishnavas and giving up illict sex, meat eating gambling, amazing miracle, but these Godbrothers are so envious that when Prabhupada would come back to India, his Godbrothers would not even respect him. They started criticizing: Why are you calling yourself Prabhupada? Do you have a permission? Nonsense. So this is the essence of Krsna consciousness. We should have firm determination, we should be very sincere, very surrendered. It does not mean that I have some material desires, so I’m not surrendered. No. You have a material desire? Ok, that’s fine, but don’t make a show that I have no material desire. If you have a material desire and you know about it, that’s the beginning of purification. That is very good, but if I make a show: “Oh I’m a pure devotee, you’re not going to be happy and people around you are also not going to be happy. They will not be very enthused to take up Krsna consciousness. People can feel it. They might be covered, they might be eating meat, but ultimately the soul feels. So like that. Any questions or comments?
ISKCON Devotee 1: Prabhu, you said that we have free will. I was listening to a lecture by Prabhupada yesterday. He was saying that if Krsna sees a little sincerity in our heart, he will catch us and he will arrange everything in our life and future life in such a way that we can go back to Him. My question is that by developing the desire to love God, do we loose our free will?
Purujit: No, no, no. It is a revival of the free will. Actually, in the material world everything is by force. Even if you take such a wonderful pleasure as sex life, we do not have sex life out of freedom, we have sex life by force. It’s a push. It’s an urge. The material nature commands: “Now!” and you cannot resist. It is difficult. So you take anything else like eating or any sort of enjoyment in this world, it is by force, there is no freedom. So when i actually practise austerity by saying: “No, no I will refrain for a higher purpose.” That is the beginning of my freedom. That’s where my freedom starts. I don’t have unlimited freedom. That is illusion: I am God and I can do anything I want. Krsna says:
gunaih karmani sarvasah
kartaham iti manyate
“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.”
Such a mentality is the cause of our bondage. If I think I’m unlimitedly free, immediately I become checked by the material nature. Just like a government, if you do something illegal, then whatever little freedom you have as a citizen is taken and you are taken to prison. So, we are never free. We are either serving maya, or Krsna, but when we serve Krsna, we serve Krsna out of freedom. When we serve maya, we don’t serve maya out of freedom. You can see, if you again want to become Krsna conscious, how difficult it is. Maya is so stringent. So that is the difference. Does it answer your question?
ISKCON Devotee 1: Yeah
ISKCON Devotee 1: Fully yeah. And I also wanted to ask: who said that the slackers create disturbance?
Purujit: Prabhupada. In a letter he says: There is no argument amongst the real workers. We don’t have to fight, there is plenty of service for everyone. The whole world is in Krsna unconsciousness. So we don’t have to fight for service.
by Purujit Dasa
Lord Sri Krsna becomes very pleased when His devotee is being praised. He is pleased even more than when the devotees praise Him directly. So one should not minimize the value of the auspicious ceremony called Vyasa Puja organized for glorification of the spiritual master. Yet, this is not all in all we have to do in order to glorify our spiritual master. Srila Prabhupada says:
You can eulogize your Guru Mahārāja, but you have to learn it and face the public and be strong to defend yourself. That is success. Not by praising your Guru Mahārāja. You'll praise your Guru Mahārāja. That is not very difficult. But be victorious to the opposing elements. Then you will praise your Guru Mahārāja nicely. At home, you can praise your Guru Mahārāja, and Guru Mahārāja be satisfied, "Oh, my disciples are praising me." That is not very.... That is good. Respectful. That is the qualification. But you have to fight. Then your Guru Mahārāja will be glorified.
Conversation on Roof -- December 26, 1975, Sanand
What are the opposing elements to the spreading of Krsna consciousness movement? The list is endless, but they can be all put under one unifying category, which can be understood from Srila Prabhupada's pranam mantra:
namas te sārasvate deve gaura-vāṇī-pracāriṇe
“Our respectful obeisances are unto you, O spiritual master, servant of Sarasvatī Gosvāmī. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.”
This is the sum and substance of Srila Prabhupada's mission -to defeat the philosophy of impersonalism and voidism and establish the sublime philosophy of acintya abheda-bheda tattva of Lord Sri Caitanya Mahaprabhu. It is just like watering the root of a tree. If we are able to defeat the philosophy of impersonalism and voidism, then all other problems that face our movement will be understood in their proper perspective.
Voidism and impersonalism are both different versions of the Mayavada philosophy. While in the case of voidism, the denial of God is honestly admitted, the impersonal philosophy claims that although we are all God, we have come under the control of maya, which is a denial of God in a disguise. The proponents of such a doctrine however fail to explain how it is possible for God, who is the supreme absolute and unchanging to be conquered by maya. Srila Prabhupada challenges:
“The last illusion, the last snare of māyā to trap the living entity, is the proposition that he is God. The living entity thinks that he is no longer a conditioned soul, but God. He is so unintelligent that he does not think that if he were God, then how could he be in doubt? That he does not consider. So that is the last snare of illusion."
Bg. 18.73 purport
Blind man thinks everyone else is blind and because the Mayavadis are conditioned they think that when Krsna comes into this world, He becomes subjected by the laws of material nature, falls into maya (illusion) and acquires a material body just like them. The reality is however different. It is the conditioned soul’s perverted vision of Krsna’s body which is tinged by illusion, not that Krsna’s transcendental body itself is an illusion. Srila Prabhupada explains:
Certainly the transcendental body of Śrī Kṛṣṇa is not perishable. He is just like the sun, and mayā is like the cloud. In the material world we can see that there is the sun and that there are clouds and different stars and planets. The clouds may cover all these in the sky temporarily, but this covering is only apparent to our limited vision. The sun, moon and stars are not actually covered. Similarly, māyā cannot cover the Supreme Lord. By His internal potency He is not manifest to the less intelligent class of men.
Although the cloud is the energy of the sun and in one sense same with the sun in quality, there’s a quantitative difference in the sense that the cloud is covering only an insignificant portion of the sun. The sun is so much more powerful that it can evaporate the cloud at any moment. Actually, the cloud is not covering the sun at all. Simply our limited vision of the sun is obstructed. Similarly, Sri Krsna can never be covered by maya. Only our vision of Sri Krsna can be influenced by maya. In one of the purports, Srila Prabhupada elaborates on this point:
The energy emanated from the Supreme Personality of Godhead manifests in two ways—as an emanation from the Supreme Lord and as a covering of the Lord's face. In Bhagavad-gītā it is said that the whole world is illusioned by the three modes of material nature, and thus the common conditioned soul, being covered by such energy, cannot see the Supreme Personality of Godhead. The example of a cloud is very nicely given. All of a sudden there may appear a big cloud in the sky. This cloud is perceived in two ways. To the sun the cloud is a creation of its energy, but to the ordinary common man in the conditioned state, it is a covering to the eyes; because of the cloud, the sun cannot be seen. It is not that the sun is actually covered by the cloud; only the vision of the ordinary being is covered. Similarly, although māyā cannot cover the Supreme Lord, who is beyond māyā, the material energy covers the ordinary living entities. Those conditioned souls who are covered are individual living entities, and He from whose energy māyā is created is the Supreme Personality of Godhead.
In another place in the Śrīmad-Bhāgavatam, in the First Canto, Seventh Chapter, it is stated that by his spiritual vision Vyāsadeva saw the Supreme Lord and the material energy standing behind Him. This indicates that material energy cannot cover the Lord, just as darkness cannot cover the sun. Darkness can cover a jurisdiction which is very insignificant in comparison to that of the sun. Darkness can cover a small cave, but not the open sky. Similarly, the covering capacity of the material energy is limited and cannot act on the Supreme Personality of Godhead, who is therefore called vibhu. As the appearance of a cloud is accepted by the sun, so the appearance of the material energy at a certain interval is accepted by the Lord. Although His material energy is utilized to create the material world, this does not mean that He is covered by that energy. Those who are covered by the material energy are called conditioned souls. The Lord accepts the material energy for His material pastimes in creation, maintenance and dissolution. But the conditioned soul is covered; he cannot understand that beyond this material energy there is the Supreme Personality of Godhead who is the cause of all causes, just as a less intelligent person cannot understand that beyond the covering of the clouds there is bright sunshine.
What is true about Krsna can be also applied to his pure devotee. A pure devotee cannot be influenced by material nature as he is under the protection of Krsna’s divine nature. Krsna says in the Bhagavad-gita:
O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.
Srila Prabhupada explains this verse in the following way:
The first sign of the mahātmā is that he is already situated in the divine nature. He is not under the control of material nature. And how is this effected? That is explained in the Seventh Chapter: one who surrenders unto the Supreme Personality of Godhead, Śrī Kṛṣṇa, at once becomes freed from the control of material nature. That is the qualification. One can become free from the control of material nature as soon as he surrenders his soul to the Supreme Personality of Godhead. That is the preliminary formula. Being marginal potency, as soon as the living entity is freed from the control of material nature, he is put under the guidance of the spiritual nature. The guidance of the spiritual nature is called daivīṁ prakṛtim, divine nature. So, when one is promoted in that way-by surrendering to the Supreme Personality of Godhead-one attains to the stage of great soul, mahātmā.
Also he mentions in another purport:
A pure devotee of the Lord does not live on any planet of the material sky, nor does he feel any contact with the material elements. His so-called material body does not exist, being surcharged with the spiritual current of the Lord's identical interest, and thus he is permanently freed from all contaminations of the sum total of the mahat-tattva.
The problem is that as the conditioned souls think of Krsna to be under the subjugation of material nature, they think his pure devotee is under the control of material nature as well. Srila Prabhupada confirms:
Foolish people consider Krsna a human being, and they consider Lord Krsna's pure devotee an ordinary human being also.
C.c Madhya lila purport 22.51
The mentality which generates the idea that the spiritual master is controlled by material nature is considered by the Vedic literatures to be hellish (naraki buddhi). Anyone who thinks that a pure devotee is under the control of material nature is fit to reside in hell. It is a very serious offence.
Padma Purāṇa clearly states:
"One who thinks the Deity in the temple to be made of wood or stone, who thinks of the spiritual master in the disciplic succession as an ordinary man, who thinks the Vaiṣṇava in the Acyuta-gotra to belong to a certain caste or creed or who thinks of caraṇāmṛta or Ganges water as ordinary water is taken to be a resident of hell."
If we study how the puffed up conception of one’s being God enters, we can see that the root is an offense to a Vaisnava, namely to consider his body to be controlled by material nature.
“Impersonalist Mayavadis, who have no relationship with Krsna, who cannot take to devotional service, and who simply engage in material arguments to understand Brahman, regard devotional service to Krsna as karma-kanda, or fruitive activities. According to them, devotional service to Krsna is but another means for attaining dharma, artha, kama and moksa. Therefore they criticize the devotees for engaging in material activities. They think that devotional service is maya and that Krsna or Visnu is also maya. Therefore they are called Mayavadis. Such a mentality awakens in a person who is an offender to Krsna and His devotees."
C.C Antya 8.27
Prabhupāda: … to consider guru's body as material, that is also wrong.
Dr. Patel: I read somewhere that you have got to take guru as God from this point of view, that he's ātmā. You are worshiping God...
Prabhupāda: No, no. This is Māyāvāda.
Morning Walk -- February 23, 1974, Bombay
Prabhupāda: Why do you distinguish between guru's ātmā and guru's body?
Dr. Patel: But the body... But the body's not guru!
Prabhupāda: That is Māyāvāda. That is Māyāvāda.
Morning Walk -- February 23, 1974, Bombay
Because the Mayavadi thinks the pure devotee spiritual master is under the subjugation of material energy, naturally his conclusion is that the pure devotee spiritual master is depending on various material circumstances to guide his disciples properly. In other words, the Mayavadi says that the material circumstances forced the spiritual master to instruct in a particular way and because the material circumstances might be different now, it is not necessary to follow the instruction of the spiritual master. In this way the Mayavadi is able to mix in his materially concocted ideas into spiritual life. As soon as he establishes incompleteness of the spiritual master, he has a justification to fill up the gap with his own opinions and thus becomes a so-called successor to the spiritual master. One is thus sure to differ from the opinion of the spiritual master.
One who interprets the divine sound, or śabda-brahma, by his imperfect sense perception cannot be a real spiritual guru, because, in the absence of proper disciplinary training under the bona fide ācārya, the interpreter is sure to differ from Vyāsadeva (as the Māyāvādīs do). Śrīla Vyāsadeva is the prime authority of Vedic revelation, and therefore such an irrelevant interpreter cannot be accepted as the guru, or ācārya, howsoever equipped he may be with all the acquirements of material knowledge.
SSR 2b: The Absolute Necessity of a Spiritual Master
When disciples do not stick to the principle of accepting the order of their spiritual master, immediately there are two opinions. Any opinion different from the opinion of the spiritual master is useless. One cannot infiltrate materially concocted ideas into spiritual advancement. That is deviation. There is no scope for adjusting spiritual advancement to material ideas.
To avoid such a Mayavadi confusion, we should more carefully study the nature of transcendence itself. The following verse is fundamental in this regard:
The Personality of Godhead is perfect and complete. And because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped -as a complete whole. Whatever is produced of the complete whole is also complete by itself. And because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.
Because the spiritual master is the representative of the Lord, his nature is similar to God’s. He is not the Supreme Godhead, but because he acts on behalf of the Supreme Godhead, he should be respected on the same level with the Supreme Godhead.
Although I know that my spiritual master is a servitor of Sri Caitanya, I know Him also as a plenary manifestation of the Lord.
Every living entity is essentially a servant of the Supreme Personality of Godhead, and the spiritual master is also His servant. Still, the spiritual master is a direct manifestation of the Lord. With this conviction, a disciple can advance in Krsna consciousness. The spiritual master is nondifferent from Krsna because he is a manifestation of Krsna.
According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Krsna. Lord Krsna in the form of the spiritual master delivers His devotees.
The relationship of a disciple with his spiritual master is as good as his relationship with the Supreme Lord. A spiritual master always represents himself as the humblest servitor of the Personality of Godhead, but the disciple must look upon him as the manifested representation of Godhead.
Let us now analyze the different parts of the sloka in the Sri Isopanisad one by one:
1. The Personality of Godhead is perfect and complete.
The spiritual master, who is the representative of the Personality of Godhead is therefore also perfect and complete. This is the difference between a bona fide spiritual master and an imposter.
Imposter’s knowledge is material and therefore incomplete and limited, whereas guru’s knowledge is eternal, complete and unlimited. It does not depend on the material circumstances.
If we take the instruction of God and His representative as temporary, then he is not representative, He is not God. Whatever is spoken by God and His representative, that is eternal. You cannot change by your whims.
Interview with Mike Darby
June 30, 1976, Wheeling, W. Virginia
It is for this reason that we do not necessarily need the physical presence of the spiritual master. If we are sincere, his teaching itself is complete to bring us to perfection and does not depend on whether the spiritual master is present or not. The physical presence of the spiritual master becomes an absolute necessity only if the spiritual master’s teachings are material, or in other words they change according to the material circumstances. Srila Prabhupada mentions an example of such a bogus relationship in the following purport:
There is a type of spiritual master and disciple much advertised in this age of Kali. It is said that the master injects spiritual force into the disciple by an electrical current generated by the master, and the disciple begins to feel the shock. He becomes unconscious, and the master weeps for exhausting his store of so-called spiritual assets. Such bogus advertisement is going on in this age, and the poor common man is becoming the victim of such advertisement. We do not find such folk tales in the dealings of Śukadeva Gosvāmī and his great disciple Mahārāja Parīkṣit. The sage recited Śrīmad-Bhāgavatam in devotion, and the great King heard him properly. The King did not feel any shock of electrical current from the master, nor did he become unconscious while receiving knowledge from the master. One should not, therefore, become a victim of these unauthorized advertisements made by some bogus representative of Vedic knowledge. The sages of Naimiṣāraṇya were very respectful in hearing about Mahārāja Parīkṣit because of his receiving knowledge from Śukadeva Gosvāmī by means of ardent hearing. Ardent hearing from the bona fide master is the only way to receive transcendental knowledge, and there is no need for medical performances or occult mysticism for miraculous effects. The process is simple, but only the sincere party can achieve the desired result.
SB 1972 1.12.3 purport
Therefore Īśopaniṣad informs us that pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate. If you take the whole energy of Krsna from Krsna, then still, the whole energy is there. But you will be surprised nowadays. Modern Gods... There are so many modern Gods; I do not wish to name. But one modern God, he gave his power to his disciple, and the, when he came into consciousness, then he was crying. The disciple inquired from the guru, "Why you are crying, sir?" "Now I have finished everything. I have given you everything. I have given you everything; therefore I am now finished." That is not spiritual. That is material.
Bombay, January 17, 1975
The whole understanding of what initiation is and who the spiritual master is and what is the relationship between the disciple and the spiritual master becomes thus perverted. Instead of enlightening the disciple with transcendental knowledge by which he can become free from the material entanglement, the pseudo-guru makes the disciple depended on his material body. He claims that his body emanates a mysterious electrical current by which the disciple becomes miraculously enlightened automatically. Thus all disciples must receive the current personally from the body of the pseudo-guru. This is however a misunderstanding of what a spiritual relationship is in the first place:
The instruction given in my books is supposed to be personal instruction. When we read the Bhagavad-gita As It Is, it is understood that we are receiving personal instructions of Krsna. No physical barrier is there in the case of spiritual affairs. It is stated in the Srimad-Bhagavatam:
sa vai pumsam paro dharmo
yato bhaktir adhoksaje
``The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self.''
Letter to: Dhrstaketu:
14 October, 1973
We may add that such pure devotional service besides being unchecked by material circumstances is non-different from Krsna as it is His internal potency. Srila Prabhupada explains:
The penance by which one can see the Personality of Godhead eye to eye is to be understood as devotional service to the Lord and nothing else because only by discharging devotional service in transcendental love can one approach the Lord. Such penance is the internal potency of the Lord and is nondifferent from Him.
Sb 2.9.23 first edition
Therefore to say that devotional service can be checked by material circumstances means that Krsna can be covered by maya. Srila Prabhupada speaks of such adulterated devotional service in the purport to the ahaituky verse from the SB 1.2.6:
Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service of the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration.
SB 1972 1.2.6 purport
Therefore, a so-called disciple who is hankering for so-called personal instruction is actually not approaching the guru to understand how to get out of the material clutches. His idea of a guru is that guru is a pet, or in other words an instrument to fulfill his sense gratification. This only aggravates his material disease. It is of no wonder that his so-called relationship of getting material benefits from the guru is checked when the spiritual master physically departs. He is not serving the guru, he is serving his material motive. That is why his service has to stop at a certain point. Just as anything material, such devotional service is temporary.
There are three divisions of Kṛṣṇa conscious men. In the third class are those who have no faith. If they are engaged in devotional service officially, for some ulterior purpose, they cannot achieve the highest perfectional stage. Most probably they will slip, after some time. They may become engaged, but because they haven't complete conviction and faith, it is very difficult for them to continue in Kṛṣṇa consciousness. We have practical experience in discharging our missionary activity that some people come and apply themselves to the Kṛṣṇa consciousness with some hidden motive, and as soon as they are economically a little well-situated, they give up this process and take to their old ways again.
2. And because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped -as a complete whole.
Because the spiritual master is completely perfect, all emanations from him, such as his disciples or his organizations are perfectly equipped as a complete whole. Provided the members are following the instructions of the spiritual master, naturally his organizations are identical with Krsna and therefore with the spiritual master as well.
So if we work sincerely, the Krishna Consciousness Movement is non-different from Krishna.
(Letter to Yasomatinandana 1976)
When we speak of organization however it means disciples. The organization is simply to facilitate the preaching of the disciples. Without disciples, who repeat the words of the spiritual master, the organization is just an empty shell, which at that point becomes different from the spiritual master. The spiritual master expands through his devotees into an organization because they follow his instructions and thus the movement expands.
GBC means now they should tour very extensive. That is the first principle, the GBC. Not sit down (in) one place and pass resolution. No, they must be active. They must act like me. As I am old man, I am traveling all over the world. Now to give me relief, the GBC members... I shall expand into twelve more so that they can exactly work like me. Gradually they will be initiators. At least first initiation. You must make advance. That is my motive. So, in that way I want to divide it in twelve zones. And we have to make more propaganda throughout the whole world.
Conversation with the GBC -- May 25, 1972, Los Angeles
So one who is spreading kṛṣṇa-upadeśa, simply repeat what is said by Kṛṣṇa, then you become ācārya. Not difficult at all. Everything is stated there. We have to simply repeat like parrot. Not exactly parrot. Parrot does not understand the meaning; he simply vibrates. But you should understand the meaning also; otherwise how you can explain? So, so we want to spread Kṛṣṇa consciousness. Simply prepare yourself how to repeat Kṛṣṇa's instructions very nicely, without any malinterpretation. Then, in future... Suppose you have got now ten thousand. We shall expand to hundred thousand. That is required. Then hundred thousand to million, and million to ten million.
Śrī Caitanya-caritāmṛta, Ādi-līlā 1.13 -- Māyāpur, April 6, 1975
The disciples are also gurus by repeating strictly whatever they have heard from the spiritual master.
To answer your last point, one who teaches can be treated as Spiritual Master. It is not that after we become initiated we become perfect. No. It requires teaching. So if we take instruction from them, all senior godbrothers may be treated as guru, there is no harm. Actually, you have only one Spiritual Master, who initiates you, just as you have only one father. But every Vaisnava should be treated as prabhu, master, higher than me, and in this sense, if I learn from him, he may be regarded as guru. It is not that I disobey my real Spiritual Master and call someone else as Spiritual Master. That is wrong. It is only that I can call Spiritual Master someone who is teaching me purely what my initiating Spiritual Master has taught.
Letter to: Sri Galim — Delhi 20 November, 1971
If a child says: “This is a microphone.” and if an adult says: “This a microphone.” there is no difference in the information. This is parampara. It's about the conclusion, the instruction, not about the person who instructs. It is by the instruction we can ascertain who is in a bona fide line of succession or not.
Narada was the Spiritual Master of Vyasadeva, and Arjuna was Vyasadeva's disciple, not as initiated disciple but there was some blood relation between them. So there is connection in this way, and it is not possible to list all such relationships in the short description given in Bhagavad-gita As It Is. Another point is that disciplic succession does not mean one has to be directly a disciple of a particular person. The conclusions which we have tried to explain in our Bhagavad-gita As It Is is the same as those conclusions of Arjuna. Arjuna accepted Krishna as the Supreme Personality of Godhead, and we also accept the same truth under the disciplic succession of Caitanya Mahaprabhu. Things equal to the same thing are equal to one another. This is an axiomatic truth. So there is no difference of opinion of understanding Krishna between ourselves and Arjuna. Another example is that a tree has many branches, and you will find one leaf here and another leaf there. But if you take this leaf and the other leaf and you press them both, you will see that the taste is the same. The taste is the conclusion, and from the taste you can understand that both leaves are from the same tree.
Letter to: Kirtanananda — Los Angeles 25 January, 1969
I have heard how the new devotees are all executing their devotional services very enthusiastically and with sincerity and humility. Yes, I have asked them to take instruction from you, one of their elder Godsisters. Whatever you have learned—you are one of the old students—whatever you have gathered by experience, you must hand them over to the new students. This is called parampara.
Letter to: Malati — Los Angeles 6 March, 1970
Actually, if the guru teaches Kṛṣṇa consciousness, then he may be in lesser degree, but he's accepted as guru. There is no question of rejection. Because Kṛṣṇa is actually jṣāna. One who teaches Kṛṣṇa as the Supreme Personality of Godhead, "One has to know Kṛṣṇa, one has to surrender to Kṛṣṇa," this kind of teaching is required. And if the guru says that "I am Kṛṣṇa. Everyone is Kṛṣṇa," then, "daridra-kṛṣṇa, daridra-nārāyaṇa," he is not a guru. He's not a guru. He's misguiding. Misguiding. Avaiṣṇavo gurur na syāt. This is the shastric injunction. Ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A... Generally, a qualified brāhmaṇa becomes guru. That is natural. Brāhmaṇa is the head of the society. So he is... And without becoming brāhmaṇa, nobody can become guru. That is also fact. Because brāhmaṇa means brahma jānātīti brāhmaṇaḥ, one who knows Brahman, Brahman. So guru must be a brāhmaṇa, mean a qualified brāhmaṇa, not born-brāhmaṇa, so-called brāhmaṇa. Qualified brāhmaṇa. So still, brāhmaṇa's qualification, ṣaṭ-karma, paṭhana pāṭhana yajana yājana dāna pratigraha. So śāstra says that ṣaṭ-karma-nipuṇo vipraḥ. If one vipra is quite expert in executing the six kinds of business, and mantra-tantra-viśāradaḥ, and very well known in the Vedic mantras and hymns and everything complete, but if he is avaiṣṇava, if he is not Vaiṣṇava, he does not know viṣṇu-tattva, or kṛṣṇa-tattva, then he cannot become spiritual master. Avaiṣṇavo gurur na syād vaiṣṇavaḥ śva-paco guruḥ. But if a Vaiṣṇava, one who knows viṣṇu-tattva, kṛṣṇa-tattva, even if he's born in the family of śva-paca, the dog-eaters, caṇḍāla, he can be accepted as guru. So the real test is whether the guru is a Vaiṣṇava, whether he know the science of Kṛṣṇa. That is also confirmed by Caitanya Mahāprabhu:
kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā sei 'guru' haya
[Cc. Madhya 8.128]
A... It doesn't matter what he is, whether he's a sannyāsī or a gṛhastha or a brāhmaṇa or a su..., born in brāhmaṇa family or... It doesn't matter. Yei kṛṣṇa-tattva. Anyone who knows Kṛṣṇa, he can become guru, not others. So that is the statement of the śāstras. Avaiṣṇava cannot become guru.
Bhagavad-gītā 7.1 -- Ahmedabad, December 13, 1972
Therefore there’s no reason to minimize the position of bona fide disciples. They should be treated with respect and they can teach us also.
You speak of pure devotee, that he is saktyavesa avatara, that we should obey him only—these things are the wrong idea. If anyone thinks like that, that a pure devotee should be obeyed and no one else, that means he is a nonsense. We advise everyone to address one another as Prabhu. Prabhu means master, so how the master should be disobeyed? Others, they are also pure devotees. All of my disciples are pure devotees. Anyone sincerely serving the spiritual master is a pure devotee, it may be Siddhasvarupa or others, a-Siddhasvarupa. This must be very clearly stated. It is not only that your Siddhasvarupa is a pure devotee and not others. Do not try to make a faction. Siddhasvarupa is a good soul. But others should not be misled. Anyone who is surrendered to the spiritual master is a pure devotee, it doesn't matter if Siddhasvarupa or non-Siddhasvarupa.
Letter to: Tusta Krsna — Ahmedabad 14 December, 1972
To say that no one is guru, only Prabhupada is guru is a mayavada tendency and it only reveals the motivation of such an individual to be a guru himself.
Bhāgavata: He said, "You are your own guru," Śrīla Prabhupāda.
Prabhupāda: Yes. That is...
Devotee: I have heard him.
Prabhupāda: You see? Kṛṣṇa says, tad vijṣānārthaṁ sa gurum evābhigacchet... [MU 1.2.12]. Tad viddhi praṇipātena [Bg. 4.34]. He says, "Everyone is guru." Just see. "Everyone is guru." Then why you are instructing? Why you are becoming guru?
Dr. Patel: He's not becoming guru of anybody.
Prabhupāda: No, no. Why does he say that "You do this"? That is guru. Guru means one who orders. That is guru. That means you reject all other gurus... That means... He means to say that "You reject all other gurus. Accept me guru." That's all.
Morning Walk -- March 23, 1974, Bombay
You have to accept guru this way or that way. You need a guru for everything. We might not officially call them gurus, but there are so many people who gave us instructions in our life and we have benefited from them. There’s no such a thing as being without a spiritual master at any stage of our life. We simply have to consider who the bona fide spiritual master is, not whether we should accept someone or not.
So your question is without spiritual master. Without spiritual master you cannot be, at any stage of your life. You may accept this spiritual master or that spiritual master. That is a different thing. But you have to accept. As you say that "by reading Bible," when you read Bible that means you are following the spiritual master represented by some priest or some clergyman in the line of Lord Jesus Christ. So any case, you have to follow a spiritual master. There cannot be the question without spiritual master. Is that clear?
Madhudviṣa: I mean like we couldn't understand the teachings of the Bhagavad-gītā without your help, without your presentation.
Prabhupāda: Similarly, you have to understand Bible with the help of the priest in the church.
Lecture -- Seattle, October 2, 1968
Even if the gurus are not liberated, provided they follow the instructions of the liberated, they can be accepted as spiritual masters.
At the present moment it has become fashionable to disobey the unimpeachable directions given by the ācāryas and liberated souls of the past. Presently people are so fallen that they cannot distinguish between a liberated soul and a conditioned soul. A conditioned soul is hampered by four defects: he is sure to commit mistakes, he is sure to become illusioned, he has a tendency to cheat others, and his senses are imperfect. Consequently we have to take direction from liberated persons. This Kṛṣṇa consciousness movement directly receives instructions from the Supreme Personality of Godhead via persons who are strictly following His instructions. Although a follower may not be a liberated person, if he follows the supreme, liberated Personality of Godhead, his actions are naturally liberated from the contamination of the material nature. Lord Caitanya therefore says: "By My order you may become a spiritual master." One can immediately become a spiritual master by having full faith in the transcendental words of the Supreme Personality of Godhead and by following His instructions.
Generally the spiritual master comes from the group of such eternal associates of the Lord; but anyone who follows the principles of such ever liberated persons is as good as one in the above mentioned group. The gurus from nature's study are accepted as such on the principle that an elevated person in Krishna Consciousness does not accept anyone as disciple, but he accepts everyone as expansion of his guru. That is very high position, called Maha-bhagavata. Just like Radharani, sometimes thinks a subordinate of hers as her teacher, to understand devotion of Krishna. A person who is liberated acharya and guru cannot commit any mistake, but there are persons who are less qualified or not liberated, but still can act as guru and acharya by strictly following the disciplic succession.
Letter to: Janardana — New York 26 April, 1968
Yet the initiating spiritual master remains the complete balance. Our Godbrothers can help us, but the initiating spiritual master does not depend on them. If I can benefit from someone’s association, why not take it? But my Godbrother is never equal to my spiritual master. My relationship with the spiritual master remains always complete. I simply have to follow the instruction. This is the meaning of the current link. The current is available for anyone and everyone. It is only up to the individual to hook up and preach.
They promised before me to follow the principles. If they are not, then they are not allowed to initiate, but if they are actually following, then they are allowed. These things should be raised in our next meeting in Mayapur and decided.
My point is that even if somebody does not go in one line with the rest of the godbrothers, he can remain separately, but it does not mean that he may disobey the principles that I have laid down. So long as one follows the principles, he continues to be my disciple.
Letter to: Madhudvisa: — Bombay 7 November, 1975
If Kirtanananda Maharaja speaks what I speak, then he can be taken a siksa guru. Guru sastra sadhu. The spiritual master is one, that is a fact. Kirtanananda Swami may be taken a sadhu not spiritual master, or as instructor guru. I don't think he is saying anything against our principles, so what is the wrong?
You have written that the devotees here say that you cannot know me, but only Kirtanananda Maharaja can know me. But, if Kirtanananda is a disciple and he can know me, and you are also a disciple, why you cannot know me?
Letter to: Satyabhama, Paramananda — New Vrindaban 20 July, 1974