maxresdefaultSpiritual Master – Uttama adhikari stage

In this verse Śrīla Rūpa Gosvāmī advises the devotee to be intelligent enough to distinguish between the kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī. The devotee should also know his own position and should not try to imitate a devotee situated on a higher platform. Śrīla Bhaktivinoda Ṭhākura has given some practical hints to the effect that an uttama-adhikārī Vaiṣṇava can be recognized by his ability to convert many fallen souls to Vaiṣṇavism. One should not become a spiritual master unless he has attained the platform of uttama-adhikārī. A neophyte Vaiṣṇava or a Vaiṣṇava situated on the intermediate platform can also accept disciples, but such disciples must be on the same platform, and it should be understood that they cannot advance very well toward the ultimate goal of life under his insufficient guidance. Therefore a disciple should be careful to accept an uttama-adhikārī as a spiritual master.
(Nectar of Devotion Verse 5 Purport)

If one is expert in Vedic literature and has full faith in the Supreme Lord, then he is an uttamaadhikārī, a first-class Vaiṣṇava, a topmost Vaiṣṇava who can deliver the whole world and turn everyone to Kṛṣṇa consciousness.” (Cc. Madhya 22.65) With great love and affection, the mahā-bhāgavata observes the Supreme Personality of Godhead, devotional service and the devotee. He observes nothing beyond Kṛṣṇa, Kṛṣṇa consciousness and Kṛṣṇa’s devotees. The mahā-bhāgavata knows that everyone is engaged in the Lord’s service in different ways. He therefore descends to the middle platform to elevate everyone to the Kṛṣṇa conscious position.
(CC Madhya 16.74 Puport)

It should be understood that a madhyama-adhikārī, a second-class devotee, is fully convinced of Kṛṣṇa consciousness but cannot support his convictions with śāstric reference. A neophyte may fall down by associating with nondevotees because he is not firmly convinced and strongly situated. The second-class devotee, even though he cannot support his position with śāstric reference, can gradually become a first-class devotee by studying the śāstras and associating with a first-class devotee. However, if the second-class devotee does not advance himself by associating with a first-class devotee, he makes no progress. There is no possibility that a first-class devotee will fall down, even though he may mix with nondevotees to preach.
(CC Madhya 22.70 Purport)

++CT05-095-620x350Must satisfy the spiritual master

In the spiritual field nobody can become a bona fide spiritual master by dissatisfying his spiritual master. It is said that one can satisfy the Supreme Lord simply by satisfying the spiritual master and one who dissatisfies the spiritual master has no place in the spiritual world.
(Letter to: Madhusudana — Navadvipa 2 November, 1967)

Saṁsiddhi means perfection. So perfection, if we want perfection of our activities, then we shall try to satisfy by our activities the Supreme Personality of Godhead. You may say that “I do not see the Supreme Personality of Godhead face to face. How I shall be able to know that I am satisfying or dissatisfying Him?” That you can know through your spiritual master. It is not very difficult. If your spiritual master is satisfied, then you should know that Kṛṣṇa is satisfied. Yasya prasādād bhagavat-prasādaḥ **. There is no difficulty. Yasyāprasādān na gatiḥ kuto ‘pi. You cannot satisfy Kṛṣṇa by dissatisfying your spiritual master. That is not possible. That is not possible. You must satisfy. Yasya prasādād bhagavat-prasādaḥ **. You do not take the excuse that “I do not know God, I do not meet Him. How I shall know that I have satisfied Him or dissatisfied Him?” No, śāstra says, “Yes…” It doesn’t matter. Therefore it is called paramparā. Paramparā.
(Srimad-Bhagavatam Lectures : Canto 1: Lectures : SB 1.5)

In Viśvanātha Cakravartī Ṭhākura’s eight stanzas of prayer to the spiritual master, it is clearly stated that simply by satisfying the spiritual master one can achieve the supreme success in life, and in spite of executing all ritualistic performances, if one cannot satisfy the spiritual master, one has no access to spiritual perfection.
(The Marriage of Kardama Muni and Devahuti : SB 3.22.6 : PURPORT)

First there must be the devotee’s mercy; then Kṛṣṇa’s mercy will descend. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto ‘pi. Our first duty, therefore, is to satisfy the spiritual master, who can arrange for the Lord’s mercy. A common man must first begin to serve the spiritual master, or the devotee. Then, through the mercy of the devotee, the Lord will be satisfied. Unless one receives the dust of a devotee’s lotus feet on one’s head, there is no possibility of advancement.
(The Beda-kirtana Pastimes of Sri Caitanya Mahaprabhu : Madhya 11.58 : PURPORT)

Bhakti-latā-bīja can be received only through the mercy of the spiritual master. Therefore one has to satisfy the spiritual master to get bhakti-latā-bīja (yasya prasādād bhagavat-prasādaḥ). Bhakti-latā-bīja is the origin of devotional service.
(Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami : Madhya 19.152 : PURPORT)

Without accepting a bona fide spiritual master coming in the disciplic succession, one cannot find out the real purpose of devotional service. Therefore one has to accept the shelter of a bona fide spiritual master and agree to be directed by him. The first business of a pure devotee is to satisfy his spiritual master, whose only business is to spread Kṛṣṇa consciousness. Yasya prasādād bhagavat-prasādaḥ: if one can satisfy the spiritual master, Kṛṣṇa is automatically satisfied. This is the success of devotional service.
(Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami : Madhya 19.167 : PURPORT)

The attitude of the disciple should always be to satisfy the bona fide spiritual master. Then it will be very easy for him to understand spiritual knowledge. This is confirmed in the Vedas, and it will be further explained by Rūpa Gosvāmī that, for a person who has unflinching faith in God and the spiritual master, everything becomes revealed very easily.
(NoD 7: Evidence Regarding Devotional Principles)

The spiritual master must be satisfied in all respects, because simply by his good wishes a candidate can make wonderful progress along the path.  
(Easy Journey to Other Planets)

If the spiritual master is satisfied, then Kṛṣṇa is satisfied, and if Kṛṣṇa is satisfied, then everyone is satisfied. Therefore you are all trying to satisfy your spiritual master.
(The Journey of Self – Discovery : JSD 7: Perspectives on Science and Philosophy)

But business is how to satisfy Kṛṣṇa. Saṁsiddhir hari-toṣaṇam [SB 1.2.13]. Hari-toṣaṇam. This is very natural. Just like in a big office, some many clerks are waiting. The business is that everyone should be ready to satisfy the office routine work, or satisfy the managing director. But how one can see the managing director is satisfied or not? Immediately in the office, in every department, there is a superintendent. So if the superintendent is satisfied, you must know the managing director is satisfied. Similarly, you are under the direction of your spiritual master. If you see that the spiritual master is satisfied, then you should know that Kṛṣṇa is satisfied. That is confirmed by Viśvanātha Cakravartī: yasya prasādād bhagavat-prasādaḥ **. And yasyāprasādān na gatiḥ kuto ‘pi: If the spiritual master is not satisfied, then you are gone to hell. Yasya aprasādān na gatiḥ kuto ‘pi. Because who will recommend to Kṛṣṇa the promotion and so many things?
(Lectures : Srimad-Bhagavatam 1.2.6 — Rome, May 24, 1974)

If I can satisfy my spiritual master, then I understand that Kṛṣṇa is satisfied. And if I cannot satisfy my spiritual master, then I have no other way to approach Kṛṣṇa.
(Lectures : Srimad-Bhagavatam 6.3.16-17 — Gorakhpur, February 10, 1971)

++Srila-Prabhupada-preaching-with-finger-pointing-upMust have a bonafide spiritual master to understand Krsna

To stick to the principles advised by the Spiritual Master and serve Krishna under the direction of the Spiritual Master is the only hope of our advancing in Krishna Consciousness. The Spiritual Master and Krishna are two parallel lines. You have to make your progress on these two parallel lines, you cannot avoid one in preference of the other. The train, on two tracks, moves forward. The Spiritual Master and Krishna are like these two tracks, they must be served simultaneously. Krishna helps one to find bona fide Spiritual Master, and bona fide Spiritual Master helps one to understand Krishna. If one does not get bona fide Spiritual Master, then how he can ever understand Krishna? You cannot serve Krishna without Spiritual Master, or serve just Spiritual Master without serving Krishna. They must be served simultaneously.
(Letter to: Mahapurusa — Los Angeles 12 February, 1968)

One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master can see the Supreme Personality of Godhead by revelation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Kṛṣṇa.
(Bg 11.54 : PURPORT)

By the instruction of a bona fide spiritual master, a living entity can know of his spiritual position, his material body, his senses, how he is entrapped, and how he is under the spell of the material modes of nature. He is helpless, being in the grip of these modes, but when he can see his real position, then he can attain to the transcendental platform, having the scope for spiritual life. Actually, the living entity is not the performer of different activities. He is forced to act because he is situated in a particular type of body, conducted by some particular mode of material nature. Unless one has the help of spiritual authority, he cannot understand in what position he is actually situated. With the association of a bona fide spiritual master, he can see his real position, and, by such an understanding, he can become fixed in full Kṛṣṇa consciousness.
(Bg 14.19 : PURPORT)

If any intelligent man wants to know what God is, he should study this transcendental literature under the guidance of a bona fide spiritual master. Then it is very easy to understand Kṛṣṇa as He is.
(SB 4.11.23 : PURPORT)

++Srila_Prabhupada _InstructionsExpose these rascals!

That is one of our businesses, to expose these rascals who are cheating and who have no spiritual asset.
(Letter to: Bhagavan — Los Angeles 4 June, 1976)

Similarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Kṛṣṇa consciousness. Lord Caitanya Mahāprabhu became angry with the miscreant brothers Jagāi and Mādhāi, who blasphemed and struck Nityānanda Prabhu. In His Śikṣāṣṭaka Lord Caitanya wrote, tṛṇād api sunīcena taror api sahiṣṇunā: “One should be humbler than the grass and more tolerant than the tree.” One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one’s own self, but when Kṛṣṇa or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped, but it can be applied rightly.

The idea is that personally, one should be very meek and humble even in the presence of greatest provocation, but a slight insult to Krishna and His Representative should at once be taken seriously and appropriate measures should be taken. We should never tolerate any insult or blasphemy to Krishna or His Representative.
(Letter to: Brahmananda – Calcutta, November 15, 1967)

++srila-prabhupada-with-childBeware of sahajiyas

Sometimes a sahajiyā presents himself as being void of desires for reputation (pratiṣṭhā) in order to become famous as a humble man. Such people cannot actually attain the platform of celebrated Vaiṣṇavas.
(Madhya 4.147 : PURPORT)

You must be ready always to be chastised by guru. Then he’s liberated. And as soon as he thinks that “I am beyond this chastisement, I am liberated,” he’s a rascal. Why Caitanya Mahāprabhu says guru more mūrkha dekhi’ karila śāsan? This is sahajiyā-vāda. He is thinking, “Oh I have become liberated. I don’t require any direction of my guru. I’m liberated.” Then he’s rascal. Why this Gauḍīya Maṭha failed? Because they tried to become more than guru. He, before passing away, he gave all direction and never said that “This man should be the next ācārya.” But these people, just after his passing away they began to fight, who shall be ācārya. That is the failure. They never thought, “Why Guru Mahārāja gave us instruction so many things, why he did not say that this man should be ācārya?” They wanted to create artificially somebody ācārya and everything failed. They did not consider even with common sense that if Guru Mahārāja wanted to appoint somebody as ācārya, why did he not say? He said so many things, and this point he missed? The real point? And they insist upon it. They declared some unfit person to become ācārya. Then another man came, then another, ācārya, another ācārya. So better remain a foolish person perpetually to be directed by Guru Mahārāja. That is perfection. And as soon as he learns the Guru Mahārāja is dead, “Now I am so advanced that I can kill my guru and I become guru.” Then he’s finished.
(Room Conversation — August 16, 1976, Bombay)

The transcendental symptoms of ecstasy certainly are auspicious, but they are not for advertising to others. One should not advertise directly or indirectly that one is feeling like this. They should be checked. Otherwise one will gradually become sahajiya or one who takes spiritual advancement as something materially manifest.
(Letter to: Makhanlal — Los Angeles 3 June, 1970)


Don’t change or manufacture

We have to know from mahājana. We cannot manufacture our own idea. That is blasphemy, sahajiyā. Yata mat tata pat. These things are not accepted by mahājana. Mahājana means who follows the previous mahājana. This is the system. Śrī Caitanya Mahāprabhu strictly followed this principle. Kṛṣṇa also recommended evaṁ paramparā-prāptam [Bg. 4.2]. We have to receive knowledge through the disciplic succession. Mahājana-gataḥ. You cannot manufacture. This concoction has killed the spiritual life of India. “You can think any way; I can think in my way”—that is not at all scientific. You cannot think “Two plus two equal to three” or “five.” Two plus two equal to four. You cannot think otherwise.
(Lectures : Sri Caitanya-caritamrta, Adi-lila 1.2 — Mayapur, March 26, 1975)

Gandhi has said. Bhagavad-gītā should be according to his whims. If you can change the verdict of Bhagavad-gītā, then why you take Bhagavad-gītā? Is that authority? If you…, government gives you some law. If you say, “No, no, I don’t like this item. I… It should be like this,” then is that law, that “I’ll take Bhagavad-gītā…”? All these rascals are doing that. The Cinmayananda, they are now: “I’ll change according to my whims.” Then where is the authority? If I say that “Girirāja, you go there, to the bank,” “No, no, I cannot do this. I can do only this,” then where is my authority? (laughs) Just see. These rascals are doing that. We are therefore presenting Bhagavad-gītā As It Is, no change. We do not change. Anybody seriously reading our book, he’ll be liberated. There is no doubt. Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. That’s a fact. If not all books, simply Kṛṣṇa book, if one reads carefully, daily, he is liberated undoubtedly.
(Room Conversation — April 13, 1977, Bombay)

So if you read Bhagavad-gītā as it is, that is mad-āśrayaḥ. But if you interpret Bhagavad-gītā according to your rascal imagination, that is not Bhagavad-gītā. Therefore it is called mad-āśrayaḥ, “under My protection, as I am tea…” We are therefore presenting Bhagavad-gītā as it is. We do not change. Why should you change? What right you have got to change? If Bhagavad-gītā is a book of authority, and if I make my own interpretation, then where is the authority? Can you change the lawbook according to your interpretation? Then what is the meaning of that lawbook? That is not lawbook. You cannot change. Similarly, if you accept Bhagavad-gītā as the book of authority, you cannot change the meaning. That is not allowed. What right? If you have got some opinion, if you have got some philosophy, you can write in your own book. Why you are, I mean to say, killing others and yourself by interpreting Bhagavad-gītā? You give your own thesis in a different way. But these people, they take advantage of the popularity of Bhagavad-gītā and interpret in a different way according to their own whims. Therefore people do not understand what is Kṛṣṇa. That is the difficulty.
( Bhagavad-gita 7.1 — Hyderabad, April 27, 1974)

If you present Kṛṣṇa’s word as it is, without pilfering, without any adulteration, then you become Kṛṣṇa’s representative. There is no difficulty. But, unfortunately, people want to show their scholarship, that “I understand Bhagavad-gītā from this angle of vision.” Why should you try to understand Bhagavad-gītā from a different angle of vision? The first preference should be given to the author. The author has given you some knowledge, so he has got some particular aim and objective. So why should you change that? You have no right to change that. If you want to speak something from your side, you write your own book.
(Town Hall Lecture — Auckland, April 14, 1972)

I am very glad to learn that you are translating the Bhagavad-gita As It Is into Portuguese. Be careful not to change anything but present it exactly as it is. This is how we receive Bhagavad-gita through the disciplic succession as stated in the Fourth Chapter.
(Letter to: Frederico: — Mayapur 24 October, 1974)

No, the printing of the Gitar Gan cover this fashion is not at all approved by me. You have done most nonsensically. Why change the cover? When people look to see the Bhagavad-gita they expect to see Krishna and Arjuna, not the picture of Krishna with cow. You have done a great mistake by changing the front picture and it will hamper the sale. In future you don’t do any changes without asking me first.
(Letter to: Bhargava — Honolulu 29 May, 1976)

If you simply reproduce what I have tried to explain in those books, surely you will come out victorious, even in the midst of so many great mundane scholars. The description given in these books, are not mundane speculations, but they are authorized versions of liberated souls, presented by our humble self. So the strength is not in us, but the strength is in the Supreme Lord. And we have simply to present them without any adulteration, in humble service spirit. That is the secret of success.
(Letter to: Devananda — Seattle 28 September, 1968)

++Prabhupada-pointing-at-BhagavatamThe danger of book changes

Sarpocchiṣṭa-payo yathā. Avaiṣṇava-mukhodgirṇaṁ pūtaṁ hari-kathāmṛtam. Hari-kathā, this message of Bhagavad-gītā is hari-kathā. Hari means the Supreme Lord. His word. Therefore it is warned that to “Do not try to hear this message of Hari or the Supreme Lord from rascal nondevotee. Do not try to hear.” Why? Sarpocchiṣṭa-payo yathā. Just like milk is very nutritious food, but if a little milk is touched by the tongue of a serpent, whole thing is spoiled. A serpent, a very thin tongue, if he touches the milk, oh, the whole milk is spoiled. So if we take such milk, “Oh, milk is very nice,” no. Because it is touched by the serpent’s lip, it should not be taken. Similarly, any transcendental message, any Vedic literature, unless it is presented by a self-realized devotee, it is poison. You simply misunderstand the whole thing, and you do not get the benefit. Rather, you become a victim of misunderstanding.
(Lectures : Bhagavad-gita 4.1-2 — Columbus, May 9, 1969)

Sanātana Goswāmī is our guide, ācārya. He is warning you that “If a person is not Vaiṣṇava, don’t hear anything nonsense from him.” That is the injunction. Don’t hear. This is very rigidly to be followed.
pūtaṁ hari-kathāmṛtaṁ
śravaṇaṁ na(iva) kartavyaṁ
sarpocchiṣṭaṁ payaḥ yathā
One can argue, “No, we can hear hari-kathā from any person, he may be Vaiṣṇava or not Vaiṣṇava. What is the matter?” But Sanātana Goswāmī, “No.” So, why it is no? Because it is like sarpocchiṣṭaṁ payaḥ yathā. Milk is very good, nice food, everyone knows, but if the milk is touched by the lips of a snake, it is not to be touched. It is not to be touched. It has become poison. Very good example. Similarly, if we do not hear from the right person, any Vedic literature, especially Bhagavad-gītā because that is the beginning, the sarpocchiṣṭaṁ payaḥ yathā. He may be very big scholar, but because he is avaiṣṇava, not devotee, it has become poison. In our country, we have got so many editions, not only in country, in all, outside the country also. In your country. There are so many hodge-podge interpretation of Bhagavad-gītā, and they are being read and being used for the last two hundred years ago, but there was no effective result. It could not act. But as soon as this Bhagavad-gītā As It Is, we have presented and you are reading, so many thousands of thousands, they are becoming devotee.
(Conversation Including Srimad-Bhagavatam 1.2.1-34 Recitation & Explanation — April 1, 1969, San Francisco)


Be knowledgable in Krsna Consciousness

[…]actually we do not want to create a group of prakrta sahajiya, or devotees who do not know the science of Krishna and do not know the science of devotion, but simply worship the Deity with no depth of knowledge. That is called materialistic devotee, but it is also not rejected. It is a beginning, but a preacher must be above this.
(Letter to: Syamasundara — New Vrindaban 3 June, 1969)

I am laboring so hard for you, but you don’t take advantage. Don’t take advantage of eating and sleeping. Take advantage of these books. Then your life will be successful. My duty—I have given you so valuable things, day and night trying to convince you, each word to word. And if you don’t take advantage of this, then what can I do for you?
(Lectures : Srimad-Bhagavatam 2.9.14 — Melbourne, April 13, 1972)

If you simply take little trouble to understand Kṛṣṇa… That tapasya required: to read Kṛṣṇa’s instruction, Bhagavad-gītā, Śrīmad-Bhāgavatam, and try to understand Kṛṣṇa. Because that tapasya, if you take little painful… It is not painful. It is very pleasing. But we avoid it. We think it is painful. “Ah! Who is going to read books? We are meant for selling books, not for reading books.” This is not good. We should read also. That is tapasya. Saddhaya. That is tapasya. Don’t think that simply our books are meant for selling. No. It is meant for reading also. If we read regularly, at least two hours, three hours, that is tapasya.
(Lectures : Srimad-Bhagavatam 5.5.1 — Vrndavana, October 23, 1976)

So I am requesting all of my students to read my books very seriously every day without fail. In this way, if your mind becomes absorbed at least one or two hours daily in the transcendental subject matter of Srimad-Bhagavatam, Bhagavad-gita, and other books then very easily you will make your advancement in Krishna Consciousness.
(Letter to: Bhargava — Los Angeles 13 June, 1972)

I am very much stressing at this point that all of my students shall be very much conversant with the philosophy of Krishna Consciousness, and that they should read our books very diligently at least one or two hours daily and try to understand the subject matter from varieties of angles.
(Letter to: Madhudvisa — Los Angeles 16 June, 1972)

On this platform you shall be able to carry on the work satisfactorily, but if there is lack of knowledge, or if there is forgetfulness, everything will be spoiled in time. So especially you must encourage the students to read our books throughout the day as much as possible, and give them all good advice how to understand the books, and inspire them to study the things from every point of view. In this way, by constantly engaging our tongues in the service of the Lord, either by discussing His philosophy or by chanting Hare Krishna, the truth is that Krishna Himself will reveal Himself to us and we shall understand how to do everything properly.
(Letter to: Hamsaduta — Los Angeles 22 June, 1972)

Regarding my books, everyone should read. I am also reading. Everyone should be engaged 24 hours. That is the sum and substance. How much you should read and how much you should do other types of service, that has to be decided by each individual devotee.
(Letter to: Govardhana — Mexico City 15 February, 1975)


Srila-Prabhupada-walks-through-Vrindavan-with-DisciplesNo compromise

We should not compromise in any way just to accommodate the public idea, but we can so tastefully present the real thing that we will change the people to accommodate us.
(Letter to: Siddhesvara, Krsnakanti — Calcutta 16 February, 1972)

They do not… “Oh, what is that?” They say, even the big, big swamīs will say, “Oh, what is there wrong? You can eat anything. It doesn’t matter. You can do anything. You simply give me fees, and I give you some special mantra.” These things are going on. So because we want such cheaters… If I say, just like in our Society, if you had been given the freedom, “Now, whatever you like you can do,” millions of students would have come. But that is not possible. We don’t make any compromise like that, that “You can do whatever you like. You can eat whatever you like.” No. We don’t restrict to the ordinary man, but if one comes forward to become our student, serious student, then he must follow this pravṛtti-nirvṛtti. Otherwise he remains asura. What we have to make an asura a deva. That is our process.
(Bhagavad-gita 16.5 — Calcutta, February 23, 1972)

So when you become actually preacher of God consciousness, you cannot make any compromise. You must call the spade a spade.
(Lectures : Srimad-Bhagavatam 1.2.5 — Vrndavana, October 16, 1972)

Guru, who requires a guru? Jijñāsuḥ śreya uttamam. One who is inquisitive to learn about the transcendental science, he requires a guru. It is not a fashion that we keep a guru. Just like sometimes we keep a dog. Yes. A pet, pet dog, pet cat. So that is for my sense gratification. Guru, I keep a guru, a poor man guru, and guru wants some money from me. Then guru, śiṣya says, “My dear guru, if I do not eat meat and fish, my health will fail.” “All right, I order you. Under my order you can do that.” This kind of compromise is not there. That is not guru. The guru thinks that “If I say ‘Don’t eat meat,’ then this disciple will go away, and there is no chance of getting money from him.” That kind of compromise is not required. And nobody requires to have a guru if he has got such attitude.
(Lectures : Srimad-Bhagavatam 1.2.7 — Vrndavana, October 18, 1972)

This center is giving chance that you come here and hear about… We, we don’t make any flattery to satisfy the whims of the ordinary… We speak from Śrīmad-Bhāgavatam, we speak from Bhagavad-gītā, and present them as it is, without any adulteration. This is our position. If you like, then you make progress. If you don’t like, that is your option. But we cannot make any compromise. We must present the śāstra as it is.
(Lectures : Srimad-Bhagavatam 1.2.19 — Calcutta, September 27, 1974)

Immediately, without any hesitation. I make this first condition, that you have to give up all kinds of intoxication. Not only LSD, but even drinking tea, coffee, smoking, everything you have to give up. Chewing pān, everything. And they agree. We do not make any compromise that “You can do any nonsense and still you become initiated. Give me some money.” No. We don’t make such compromise. You must first of all agree to give up all these sinful activities. Then I can accept you. I can initiate you. This is our process.
(Lectures : Srimad-Bhagavatam 1.7.6 — Vrndavana, September 5, 1976)

One professor in France, he has plainly said that even Aurobindo or Dr. Radhakrishnan, they presented this Vedic culture in a modernized way, not in its original traditional form. That is a fact. We don’t make any compromise. Therefore we have especially meant Kṛṣṇa consciousness. Kṛṣṇa consciousness means to follow what Kṛṣṇa says. That is Caitanya Mahāprabhu’s mission.
(Speech to Devotees — Vrndavana, April 7, 1976)

Prabhupāda: If you don’t accept this kīrtana, then it will prove that you don’t accept the philosophy.
Ātreya Ṛṣi: Yes. That’s the difference between Your Divine Grace and all these other bhogis. They make it according to the taste of the people. They change. That’s why this movement is so solid: no compromise.
Prabhupāda: No. Why compromise? My Guru Mahārāja never made any compromise.
Ātreya Ṛṣi: Compromise means you have some material attachment.
Prabhupāda: Yes, compromise means you don’t want real business but you want some money by cheating and by bluffing. That’s all. That is compromise. If I aim… Just like this Mahesh Yogi is doing: Yes, God has given you senses, why should you not enjoy? You simply enjoy. You simply give me thirty-five dollars, I’ll give you a special mantra.
(Room Conversation — June 29, 1972, San Diego)
I don’t make any compromise with these rascals. No words. No, no. I never made that. Even if I don’t get any disciples, I’ll be satisfied. But I can’t make any compromise like these rascals. I cannot make. Ekaś candras tamo hanti na ca tārā sahasrasaḥ. If I create one moon, that is sufficient. I don’t want many stars. That was my Guru Mahārāja’s principle, and that is my principle. What is the use of having number of fools and rascals? If one man understands rightly, he can deliver the whole world.
(Morning Walk — March 23, 1974, Bombay)
We are talking only… We are presenting Bhagavad-gītā as it is. That’s all. That is our business. It may be palatable or not palatable. It doesn’t matter. We have to place as it is. That criterion is there, that…
(Morning Walk — April 5, 1974, Bombay)
No, you’ll not compromise; at the same time, you’ll not make enemies. That is tactics. If you make enemies, then what is your tactics? You must speak the truth; at the same time he’ll not be displeased. That is tactics. If you can defeat him by your argument, then he’ll not be displeased. After all, everyone is human being. If you can find out his defect, why he shall be enemy?
(Morning Walk — June 11, 1974, Paris)
Yes. That is making us successful. We do not make any compromise. This is our method. If you like, you take it. If you don’t like, you go away. Don’t mind.
(Room Conversation with Director of Research of the Dept. of Social Welfare — May 21, 1975, Melbourne)
We have to present an ideal institution, not that we make compromise with everybody. That is not our business. We don’t want stars. We want moon. What is the use of millions of stars? Get one moon. That is sufficient.
(Morning Walk — June 23, 1975, Los Angeles)
Prabhupāda: No, what is the use of compromise if there is no good result?
Tamāla Kṛṣṇa: Someone who compromises, he actually wants followers.
Prabhupāda: That is not good. Therefore CaitanyaMahāprabhu decried, na dhanaṁ na janam, “I don’t want these followers.” What is the use of follower if he does not follow?
(Morning Walk — July 8, 1975, Chicago)
That’s all. Phalena pariciyate. Hare Kṛṣṇa. We don’t make any compromise. What we believe, we are preaching that. People are accepting. So you believe or not believe; it doesn’t matter for us.
(Morning Walk — November 13, 1975, Bombay)
Both ways. I cannot violate. Caitanya Mahāprabhu said that you simply speak what Kṛṣṇa has said, and Kṛṣṇa says that anyone who is not Kṛṣṇa conscious, he is a rascal. He is a most sinful man, he is the lowest of mankind. So why shall I not say? It is not firing; it is telling the truth. (laughs with Patel) But I am not loser. I am, I do not make any compromise. All these my students ask, I never made any compromise. But still they understand, and they are with me.
(Morning Walk — December 18, 1975, Bombay)
You follow His instruction. It is very easy, there is no complication. This is our propaganda. But we don’t make any compromise. Why shall I make compromise? If we are presenting the right thing, why shall I make compromise with something wrong?

(Conversations Evening Darsana — August 12, 1976, Tehran)


We don’t care for this trouble. If you are sincere it is all right. We are facing so many difficulties. We don’t care for it. We never compromise. All my students, they will never compromise. Why shall I compromise? If I am confident that I am speaking the truth, why shall I make compromise? Those who are not confident of his position, they will make compromise. One who does not know where he stands, he will make compromise. And if I know where I am standing, why shall I make compromise? Let others do whatever he likes. This is our position.

(Press Interview — December 31, 1976, Bombay)


Lord Caitanya wanted that the message should be distributed in every village and town of the globe. Let us do this service as far as possible in all seriousness. We can not make any compromise with anyone for cheap popularity.
(Letter to: Brahmananda — San Francisco 21 December, 1967)
The idea is if we speak the truth, those will hear who are intended to hear by being qualified or prepared. It is not that we should compromise to attract the mass—we are after the class.
(Letter to: Lalita Kumar — Delhi 15 November, 1971)
Now go on in this way increasing more and more, and always stick tight to the point of our philosophy. We should not compromise in any way just to accommodate the public idea, but we can so tastefully present the real thing that we will change the people to accommodate us.
(Letter to: Siddhesvara, Krsnakanti — Calcutta 16 February, 1972)
When my Guru Maharaja was present even big, big scholars were afraid to talk with His beginning students. My Guru Maharaja was called “Living Encyclopedia”, he could talk with anyone on any subject. He was so learned—so we should be like that as far as possible. No compromise—Ramakrishna, avataras, yogis, everyone was enemy to Guru Maharaja—he never compromised. Some God-brothers complained that this preaching was chopping technique and it would not be successful. But we have seen that those who criticized, they fell down. For my part I have taken up the policy of my Guru Maharaja—no compromise. All these so called scholars, scientists, philosophers who do not accept Krsna are nothing more than rascals, fools lowest of mankind etc..
(Letter to: Karandhara — Bhaktivedanta Manor 27 July, 1973)
Your reply to the Hindus regarding another Swami speaking in our Krishna Consciousness Temple is nice. We cannot compromise to satisfy others.
(Letter to: Madhudvisa — Bombay 30 September, 1973)


++guru_paramparaCan’t jump over current acarya

So if you want to understand Bhagavad-gītā, then we must understand in the same way as the person who directly heard from. This is called paramparā system. Suppose I have heard something from my spiritual master, so I speak to you the same thing. So this is paramparā system. You cannot imagine what my spiritual master said. Or even if you read some books, you cannot understand unless you understand it from me. This is called paramparā system. You cannot jump over to the superior guru, neglecting the next ācārya, immediate next ācārya. Just like our, this Gau…, Caitanya Mahāprabhu’s cult; we cannot understand Caitanya Mahāprabhu directly. It is not possible. We have to understand through the Gosvāmīs.
(Srimad-Bhagavatam Lecture 1.15.30 — Los Angeles, December 8, 1973)

So this is the paramparä system. As you receive knowledge step by step… Narayana, Krsna, instructed Vyäsadeva. Brahmä, Brahmä instructed Närada. Närada instructed Vyäsadeva. Vyäsadeva instructed his disciple Madhväcärya. In this way we have to go through also, in the same way. First of all, offer respect to the spiritual master, as he has done to Sukadeva Gosvämi. Tam vyäsa-sünum upayämi gurum muninäm. So then his spiritual master, then his spiritual master, then his spiritual master, then his spiritual master. Just like you have got the pictures. First of all, your spiritual master, then his spiritual master, then his spiritual master, his spiritual master, his spiritual master-ultimately Krsna. This is the process. Don’t try to approach Krsna directly, jump over. That is useless. As you receive knowledge through the steps, paramparä system, similarly, we should approach Krsna through these step.
(Srimad-Bhagavatam Lecture 1.2.4 – Rome, May 28, 1974)

++375501_236486739747371_1775843541_nMy books are sufficient

There is no need by any of my disciples to read any books besides my books—in fact, such reading may be detrimental to their advancement in Krishna Consciousness. All reading of outside books, except in certain authorized cases such as for example to read some philosopher like Plato to make an essay comparing his philosophy with Krishna’s philosophy—but otherwise all such outside reading should be stopped immediately. It is simply another botheration. If my students cannot even read my own books thoroughly, why they should read others? I have given you TLC, what need is there to read Caitanya Caritamrta translated by someone else. You are right to stop such reading.
(Letter to: Sri Govinda — Jaipur 20 January, 1972)

++04FR-PRABHUPADA_2533933gQuality over quantity

Now we have got so many students and so many temples but I am fearful that if we expand too much in this way that we shall become weakened and gradually the whole thing will become lost. Just like milk. We may thin it more and more with water for cheating the customer, but in the end it will cease to be any longer milk. Better to boil the milk now very vigorously and make it thick and sweet, that is the best process. So let us concentrate on training our devotees very thoroughly in the knowledge of Krishna Consciousness from our books, from tapes, by discussing always, and in so many ways instruct them in the right propositions.
(Letter to: Hamsaduta — Los Angeles 22 June, 1972)

You can thin milk by adding water and you can make it thick by boiling. Now is the time for us to begin the boiling process. Now you know everything how to be a Vaisnava brahmana, now you must practice these thing or the whole thing will be a show only. Better to develop the small number of devotees we have, make them truly Krishna conscious boys and girls than to go on getting many followers who do not understand and practice the real principles. Better one moon that many stars.  
(Letter to: Damodara — Honolulu 9 May, 1972)

We may thin the milk till it becomes useless, or we may boil it until it becomes thick and sweet, so now we have got enough followers, let us train them up perfectly in the philosophy and activities of Krsna Consciousness way of life. Unless all of my students become very much fixed up in their spiritual progress, what is the use of so many programs for expansion?
(Letter to: Stokakrsna — Los Angeles 20 June, 1972)

++sp_prayer Consequences of offending pure devotees or spiritual master

Offenses against the holy name are explained in Ādi-līlā (Chapter Eight, verse 24). Giving up the regulative principles and living according to one’s whims are compared to a mad elephant, which by force uproots the bhakti-latā and breaks it to pieces. In this way the bhakti-latā shrivels up. Such an offense is especially created when one disobeys the instructions of the spiritual master. This is called guru-avajñā. The devotee must therefore be very careful not to commit offenses against the spiritual master. As soon as one is deviated from the spiritual master, the uprooting of the bhakti-latā begins, and gradually all the leaves dry up.
(Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami : Madhya 19.156 : PURPORT)

In the spiritual field nobody can become a bona fide spiritual master by dissatisfying his spiritual master. It is said that one can satisfy the Supreme Lord simply by satisfying the spiritual master and one who dissatisfies the spiritual master has no place in the spiritual world.
(Letter to: Madhusudana — Navadvipa 2 November, 1967)

So this is the fact, that Krsna will never tolerate insult on a devotee. He will never tolerate. The devotee may excuse, trnad api sunicena taror api sahisnuna. He may suffer. Just like Prahlada Maharaja, he was suffering. His father was torturing him. He was suffering, “All right.” But Krsna never tolerated. “Oh, you have done so much. Now it is the time to kill him.” This is the process. Krsna will tolerate. Even you insult Krsna, He will tolerate. But if you insult His devotee, He will never tolerate. Then you are finished. Then you are finished. Just like a big man. If you insult him, he may think “All right, let him.” But if you insult or do something harm to his child, he will never tolerate. He will never tolerate. Similarly, a devotee who is dependent on Krsna in everything, and if somebody does harm to him, insults him, Krsna will never tolerate. That is explained in the Caitanya-caritamrta, vaisnava-aparadha. Tara madhye vaisnava-aparadha hati matta. So we should be very careful not to offend Vaisnava devotees. Not to offend. This is greatest offense. Therefore it is said vipra-sapa-vimudhanam. Vimudhanam. Those who are rascal, fools, they will want to try to insult real brahmana, Vaisnava. Then they are finished. Of course, a Vaisnava never curses. Tolerates. Trnad api sunicena taror… Vaisnava tolerates, but Visnu never tolerates.
(Srimad-Bhagavatam Lecture 1.15.22-23 — Los Angeles,December 2, 1973)

++58243f59-7841-469c-90c4-73a9d0d65ba6Who is a bonafide spiritual master?

By his personal example, Narottama dāsa Ṭhākura stresses that a devotee must always remember to please his predecessor ācārya. The Gosvāmīs are represented by one’s spiritual master. One cannot be an ācārya (spiritual master) without following strictly in the disciplic succession of the ācāryas.
(Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami : Madhya 19.156 : PURPORT)

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that unless one is directly empowered by the causeless mercy of Kṛṣṇa, one cannot become the spiritual master of the entire world (jagad-guru). One cannot become an ācārya simply by mental speculation. The true ācārya presents Kṛṣṇa to everyone by preaching the holy name of the Lord throughout the world. Thus the conditioned souls, purified by chanting the holy name, are liberated from the blazing fire of material existence. In this way, spiritual benefit grows increasingly full, like the waxing moon in the sky. The true ācārya, the spiritual master of the entire world, must be considered an incarnation of Kṛṣṇa’s mercy. indeed, he is personally embracing Kṛṣṇa. He is therefore the spiritual master of all the varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and all the āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa). Since he is understood to be the most advanced devotee, he is called paramahaṁsa-ṭhākura. Ṭhākura is a title of honor offered to the paramahaṁsa. Therefore one who acts as an ācārya, directly presenting Lord Kṛṣṇa by spreading His name and fame, is also to be called paramahaṁsa-ṭhākura.
(The Meeting of Sri Caitanya Mahaprabhu and Vallabha Bhatta : Antya 7.12 : PURPORT)

A bona fide spiritual master who is fully cognizant of the methods of spiritual science, learned in the spiritual scriptures such as the Bhagavad-gītā, Vedānta, Śrīmad-Bhāgavatam and Upaniṣads, and who is also a realized soul who has made a tangible connection with the Supreme Lord, is the transparent medium by which the willing candidate is led to the path of the Vaikuṇṭhas.
(Easy Journey to Other Planets)

++sp-initiationBefore accepting a spiritual master

One of the symptom is this, that spiritual master is so bona fide. Before accepting somebody as spiritual master you must know about his bona fides. That time is allowed. It is said in the śāstra that if you like to accept somebody as spiritual master, you should associate with him at least for one year, see how things are going. If you follow of course others, that is also good. But personally, it is advised that you just remain with the proposed spiritual master for at least one year, so that the spiritual master is also given chance to study you, whether you are acceptable. This is the process.
(Lectures : Srimad-Bhagavatam 1.16.36 — Tokyo, January 30, 1974)

First of all, you must take sufficient time to study the movements of a spiritual master. Spiritual master is one—thespiritual master. Because there may be many spiritual master, but if their business is one—to satisfy Kṛṣṇa—although they’re many, they’re one. Although they’re many, they are still one. The principle is one: to satisfy Kṛṣṇa.
(Lectures : Srimad-Bhagavatam 1.16.36 — Tokyo, January 30, 1974)

++Srila-Prabhupada-preaching-and-pointing-up-with-his-finger-hari-krishna-cropGive up so called “spirtual master”

But when one leaves a spiritual master, the spiritual master, there may be some reason. That reason is also given in the śāstra,gurur api avaliptasya kāryākāryam ajānataḥ(?). Kārya akārya. If the spiritual master does not know what is actually to be done, what is actually not to be done, and he acts against the rules and regulations of the śāstra, then such spiritual master may be given up. But so long you do not find the spiritual master is doing against the principles of śāstra or guru, then if you give up the company of spiritual master, that is not good for you. That is your downfall.
(Lectures : Srimad-Bhagavatam 1.16.36 — Tokyo, January 30, 1974)

But when one leaves a spiritual master, the spiritual master, there may be some reason. That reason is also given in the sästra, gurur api avaliptasya käryäkäryam ajänatah(?). Kärya akärya. If the spiritual master does not know what is actually to be done, what is actually not to be done, and he acts against the rules and regulations of the sästra, then such spiritual master may be given up.
(Srimad-Bhagavatam Lecture 1.16.36 – Tokyo, January 30, 1974)

++hqdefaultHow one gets a bonafide spiritual master

This is called guru-kṛpā. It is kṛṣṇa-prasāda, Kṛṣṇa’s mercy, that He sends a bona fide spiritual master to the deserving disciple. By the mercy of Kṛṣṇa, one meets the bona fide spiritual master, and by the mercy of the spiritual master, the disciple is fully trained in the devotional service of the Lord.
(Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami : Madhya 19.152 : PURPORT)

As soon as the Lord finds that a particular soul is very eager to go back to Godhead, the Lord at once sends His bona fide representative.
(The Appearance of Sukadeva Gosvami : SB 1.19.36 : PURPORT)

Kṛṣṇa is within you, and as soon as Kṛṣṇa sees that you are very sincere, that you are seeking, He sends a bona fide spiritual master.
(Krsna Consciousness The Topmost Yoga System : TYS 9: The Real Peace Formula)

This is essential, to be anxious to be associated with the spiritual master. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja [Cc. Madhya 19.151]. That is the statement of Śrī Caitanya Mahāprabhu. By the mercy of Kṛṣṇa one comes in touch with the bona fide spiritual master, and by the mercy of spiritual master, one gets Kṛṣṇa. So Kṛṣṇa is in everyone’s heart. Īśvaraḥ sarva-bhūtānām [Bg. 18.61]. Kṛṣṇa can understand what we want. So when we sincerely want Kṛṣṇa, then Kṛṣṇa sends His representative, guru.
(Room Conversation with Two Lawyers and Guest — May 22, 1975, Melbourne)

Krishna is within us, and as soon as He sees that we are very sincere, that we are seeking, He sends a bona fide spiritual master.
(Essays and Articles : EA 30: The Real Peace Formula)