The energy of the Lord called avidya is the bewildering fact or of the conditioned souls. The material nature is called avidya, or ignorance, but to the devotees of the Lord engaged in pure devotional service, this energy becomes vidya, or pure knowledge. This is confirmed in Bhagavad-gita. The energy of the Lord transforms from mahamaya to yogamaya and appears to pure devotees in her real feature. (SB 3. 10. 17p)

The Supreme Lord has two energies, material and spiritual. The living entities are marginal energy. As marginal energy, a person may be under the control of the material energy or the spiritual energy (yogamaya). (SB 3. 23. 10p)

In the Vedas it is said that the potencies of the Supreme Personality of Godhead are called by different names, such as yogamaya and mahamaya. Ultimately, however, the Lord's potency is one, exactly as electric potency is one although it can act both to cool and to heat. The Lord's potency acts in both the spiritual and material worlds. In the spiritual world the Lord's potency works as yogamaya, and in the material world the same potency works as mahamaya, exactly as electricity works in both a heater and a cooler. In the material world, this potency, working as mahamaya, acts upon the conditioned souls to deprive them more and more of devotional service. (SB 10. 1. 25p)

Thus the Lord's potency, visnu-maya, has two features--avaranika and unmukha. When the Lord appeared, His potency came with Him and acted in different ways. She acted as yogamaya with Yashoda, Devaki and other intimate relations of the Lord, and she acted in a different way with Kamsa, Shalva and other asuras. By the order of Lord Krishna, His potency yogamaya came with Him and exhibited different activities according to the time and circumstances. Karyarthe sambhavisyati. Yogamaya acted differently to execute different purposes desired by the Lord. As confirmed in Bhagavad-gita (9. 13), mahatmanas tu mam partha--daivim prakritim ashritah. The mahatmas, who fully surrender to the lotus feet of the Lord, are directed by yogamaya, whereas the duratmas, those who are devoid of devotional service, are directed by mahamaya. (SB 10. 1. 25p)

Yogamaya is the spiritual potency of the Lord. Out of affection for His devotees, the Lord always stays in spiritual touch with them, although otherwise His maya potency is so strong that she bewilders even exalted demigods like Brahma. Therefore the Lord's potency is called yogamaya. Since the Lord is Vishvatma, He immediately ordered Yogamaya to give protection to Devaki. (SB 10. 2. 6p)

Both Yogamaya and Mahamaya act in all material activities (prakriteh kriyamanani gunaih karmani sarvashah), but although the energy of the Supreme Personality of Godhead acts under the Supreme Lord's direction (mayadhyakshena prakritih suyate sa-caracaram), doglike watchmen such as politicians and diplomats think that they are protecting their neighborhoods from the dangers of the outside world. These are the actions of maya. But one who surrenders to Krishna is relieved of the protection afforded by the dogs and doglike guardians of this material world. (SB 10. 4. 1p)

Kamsa addressed his sister and brother-in-law as maha-bhagau because although he killed their ordinary children, the goddess Durga took birth from them. Because Devaki bore Durgadevi in her womb, Kamsa praised both Devaki and her husband. (SB 10. 18p)

The Vedic scripture Candi describes maya, the energy of the Supreme Lord, as nidra: durga devi sarva-bhuteshu nidra-rupena samasthitah. The energy of Yogamaya and Mahamaya keeps the living entities sleeping in this material world in the great darkness of ignorance. Yogamaya, the goddess Durga, kept Kamsa in darkness about Krishna's birth and misled him to believe that his enemy Krishna had been born elsewhere. (SB 10. 4. 29p)

The commentary of Madhva on Shrimad-Bhagavatam mentions that the following sixteen spiritual energies are present in the spiritual world: (1) shri, (2) bhu, (3) ila, (4) kanti, (5) kirti, (6) tushti, (7) gih, (8) pushti, (9) satya (10) jnanainana, (11) jaya utkarshini, (12) vimala, (13) yogamaya, (14) prahvi (15) ishana and (16) anugraha. In his commentary on the Laghubhagavatamrta, Shri Baladeva Vidyabhushana has said that the above energies are also known by nine names: (1) vimala, (2) utkarshini (3) jnana, (4) kriya, (5) yoga, (6) prahvi (7) satya, (8) ishana and (9) anugraha. In the Bhagavat-sandarbha of Shrila Jiva Gosvami (verse 117) they are described as shri, pushti, gih, kanti, kirti, tushti, ila, jaya, vidyavidya, maya, samvit, sandhini, hladini, bhakti, murti, vimala, yoga, prahvi, ishana, anugraha, etc. All these energies act in different spheres of the Lord's supremacy. (Cc Adi 5. 84p)

Following the example of the gopis, the devotees sometimes worship the goddess Katyayani, but they understand that Katyayani is an incarnation of yogamaya. The gopis worshiped Katyayani, yogamaya, to attain Krishna for their husband. On the other hand, it is stated in the Sapta- sati scripture that a kshatriya king named Suratha and a rich vaishya named Samadhi worshiped material nature in the form of goddess Durga to attain material perfection. If one tries to mingle the worship of yogamaya with mahamaya, considering them one and the same, he does not really show very high intelligence. (Cc Mad 8. 90p)

It is a known fact that Maya is very strong, but one who associates with Krsna in the above mentioned ways, Maya can show no strength or Maya converts herself from Maha Maya to Yoga Maya. (Letter to Upendra, 18 August 1970)

"Brahmaji wanted to create the whole cosmic situation as it was in the previous millennium, and because, in the last devastation, knowledge of the Absolute Truth was altogether erased from the universe, he desired that the same knowledge again be renovated; otherwise there would be no meaning in the creation. Because transcendental knowledge is a prime necessity, the ever-conditioned souls are given a chance for liberation in every millennium of creation.

This mission of Brahmaji was fulfilled by the grace of the Lord when the four sanas, namely Sanaka, Sanat-kumara, Sanandana and Sanatana, appeared as his four sons. These four sanas were incarnations of the knowledge of the Supreme Lord, and as such they explained transcendental knowledge so explicitly that all the sages could at once assimilate this knowledge without the least difficulty. By following in the footsteps of the four Kumaras, one can at once see the Supreme Personality of Godhead within oneself."
Srimad-Bhagavatam 2:7:5

"Although Brahma created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of he Lord, he was not satisfied in performing such a thankless task. He therefore created four principles of knowledge: sankhya, or empirical philosophy for the analytical study of material conditions; yoga or mysticism for liberation of the pure soul from material bondage; vairagya, the acceptance of complete detachment from material enjoyment in life to elevate oneself to the highest spiritual understanding; and tapas, or the various kinds of voluntary austerities performed for spiritual perfection.

Brahma created the four great sages Sanaka, Sananda, Sanatana and Sanat to entrust them with these four principles of spiritual advancement, and they inaugurated their own spiritual party, or sampradaya, known as the Kumara-sampradaya, or later on as the Nimbaraka-sampradaya, for the advancement of bhakti. All of these great sages became great devotees, for without devotional service to the Personality of Godhead one cannot achieve success in any activity of spiritual value."
Srimad-Bhagavatam 3:12:4

"The specific importance of the Kumaras is that they were brahmacaris, living the life of celibacy from birth. They kept themselves as small children about four or five years old because by growing into youth one's senses sometimes become disturbed and celibacy becomes difficult. The Kumaras therefore purposefully remained children because in a child's life the senses are never disturbed by sex."
Srimad-Bhagavatam 4:22:12

"So these four Kumaras--kumaras means unmarried brahmacaris--they were sons of Brahma. Because in the beginning Brahma begot so many sons, and each of them were asked to increase the population. Sanaka, Sananda, Sanatana, they were also requested by their father to increase population, but they refused. They said, "No, we are not going to be entangled in these material affairs. We shall remain kumaras, brahmacari, and preach the glories of God," by which Brahma was angry. And while he was angry, from his anger Rudra, Siva, was produced, and Lord Siva is therefore supposed to be son of Brahma. So these four Kumaras, they represented the knowledge opulence of the Supreme Lord."
Srila Prabhupada Lecture on Caitanya-caritamrta, 12-31-66, New York

"As in the modern day there are many champions in sports, so in bygone days there were many learned scholars in India who were champions in learning. One such person was Kesava Kasmiri, who came from the state of Kashmir. He traveled all over India and at last came to Navadvipa to challenge the learned scholars there. Unfortunately he could not conquer the learned scholars in Navadvipa, for he was defeated by the boy scholar Caitanya Mahaprabhu. Later he understood that Caitanya Mahaprabhu is none other than the Supreme Personality of Godhead. Thus he surrendered unto Him and later became a pure Vaisnava in the sampradaya of Nimbarka. He wrote Kaustubha-prabha, a commentary on the Vedanta commentary of the Nimbarka-sampradaya, which is known as the Parijata-bhasya.

The Bhakti-ratnakara mentions Kesava Kasmiri and lists his predecessors in the disciplic succession of the Nimbarka-sampradaya: (1) Srinivasa Acarya, (2) Visva Acarya, (3) Purusottama, (4) Vilasa, (5) Svarupa, (6) Madhava, (7) Balabhadra, (8) Padma, (9) Syama, (10) Gopala, (11) Krpa, (1 2) Deva Acarya, (13) Sundara Bhatta, (14) Padmanabha, (15) Upendra, (16) Ramacandra, (17) Vamana, (18) Krsna, (19) Padmakara, (20) Sravana, (21) Bhuri, (22) Madhava, (23) Syama, (24) Gopala, (25) Balabhadra, (26) Gopinatha, (27) Kesava, (28) Gokula and (29) Kesava Kasmiri. It is stated in the Bhakti-ratnakara that Kesava Kasmiri was a favorite devotee of mother Sarasvati, the goddess of learning. By her grace he was an extremely influential scholar, and he was the greatest champion among all the scholars in the four corners of the country. Therefore he got the title dig-vijayi, which means "one who has conquered everyone in all directions." He belonged to a very respectable brahmana family of Kashmir. Later, by the order of Sri Caitanya Mahaprabhu, he gave up the profession of winning championships and became a great devotee. He joined the Nimbarka-sampradaya, one of the Vaisnava communities of the Vedic culture."
Caitanya-caritamrta, Adi lila 16:25

Nimbarka identified the Supreme Brahman as the divine couple, Radha-Krishna. His philosophy was Dvaitadvaita, oneness and difference, a position between Sankara's monism and Madhva's purified dualism. Sri Nimbarka treated the unity of existence and the differentiations as equally true, without putting emphasis on either aspect. Matter and souls are considered parts or 'powers' of God which are not distinct or separate from Him.

While the Gaudiya Sampradaya worships Sri Radha Govinda in parakiya (paramour) mood, in manjari bhava, the Nimbarka sampradaya worships Radha Krsna in swakiya (wedded) mood, in sakhi bhava. They put forth sambhoga rasa (union), while Sri Caitanya Mahaprabhu emphasized vipralamba rasa (separation).

Brahman is Ramakanta; Purusottama. Radha Krsna is the transcendental form served by the gopis. The qualities of Brahman are described as having dual nature - advaita and dvaita or Nirguna and Saguna - like serpent and coil. The soul is atomic, individual, possessing knowledge and it is dependent on Hari - like the sea and waves or the sun and its rays. Creation is the transformation of Brahman, who is both the efficient and material cause. The cause of bondage is contact with karma resulting from ignorance, which is beginning-less. The process of release is through uninterrupted worship (Bhagavata). The goal is realization of the self, in natural form, no power of creation.

"Lord Siva is described here as caracara-guru, the spiritual master of all animate and inanimate objects. He is sometimes known as Bhutanatha, which means "the worshipable deity of the dull-headed." Bhuta is also sometimes taken to indicate the ghosts. Lord Siva takes charge of reforming persons who are ghosts and demons, not to speak of others, who are godly; therefore he is the spiritual master of everyone, both the dull and demoniac and the highly learned Vaisnavas. It is also stated, vaisnavanam yatha sambhuh: Sambhu, Lord Siva, is the greatest of all Vaisnavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaisnavas, or devotees, and he has a sampradaya called the Rudra-sampradaya."
Srimad-Bhagavatam 4:2:2

"Lord Siva is known as the greatest devotee of the Supreme Personality of Godhead. He is known as the best of all types of Vaisnavas (vaisnavanam yatha sambhuh). Consequently, Lord Siva has a Vaisnava sampradaya, the disciplic succession known as the Rudra-sampradaya. Just as there is a Brahma-sampradaya coming directly from Lord Brahma, the Rudra-sampradaya comes directly from Lord Siva. Lord Siva is one of the twelve great personalities, as stated in Srimad-Bhagavatam (6.3.20):

svayambhur naradah sambhuh
kumarah kapilo manuh
prahlado janako bhismo
balir vaiyasakir vayam

"These are twelve great authorities in preaching God consciousness. The name Sambhu means Lord Siva. His disciplic succession is also known as the Visnusvami-sampradaya, and the current Visnusvami-sampradaya is also known as the Vallabha-sampradaya. The current Brahma-sampradaya is known as the Madhva-Gaudiya-sampradaya. Even though Lord Siva appeared to preach Mayavada philosophy, at the end of his pastime in the form of Sankaracarya, he preached the Vaisnava philosophy: bhaja govindam bhaja govindam bhaja govindam mudha-mate. He stressed worshiping Lord Krsna, or Govinda, three times in this verse and especially warned his followers that they could not possibly achieve deliverance, or mukti, simply by word jugglery and grammatical puzzles. If one is actually serious to attain mukti, he must worship Lord Krsna. That is Sripada Sankaracarya's last instruction."
Srimad-Bhagavatam 4:24:18

"It is especially significant that Lord Siva is a pure devotee of Lord Vasudeva. Vaisnavanam yatha sambhuh: "Amongst all Vaisnavas, Lord Siva is the topmost." Consequently Lord Siva has a sampradaya, a Vaisnava disciplic succession, called the Rudra-sampradaya. At the present moment those who belong to the Visnusvami-sampradaya of Vaisnavas come from Rudra, Lord Siva. To become a devotee of Lord Krsna, Vasudeva, is very, very difficult. The word especially used in this connection is duraradhyam. The worship of the demigods is not very difficult, but becoming a devotee of Lord Vasudeva, Krsna, is not so easy. However, if one adheres to the principles and follows in the footsteps of the higher authorities, as advised by Lord Siva, one can easily become a devotee of Lord Vasudeva."
Srimad-Bhagavatam 4:24:76

"The Ramanuja-sampradaya, they are called Sri-sampradaya. They worship Laksmi-Narayana. Everyone worships the Lord and His potency, spiritual potency. Just like we worship Radha-Krsna, similarly, the Ramanuja-sampradaya, they worship Laksmi-Narayana or Sita-Rama. So we should follow the sampradaya. Sampradaya - vihina ye mantras te viphala matah."
Srila Prabhupada Lecture on Srimad-Bhagavatam, 02-25-76, Mayapur

"Thus Krsna should not be thought of as being alone but should be considered as eternally existing with all His manifestations, as described by Ramanujacarya. In the Visistadvaita philosophy, God's energies, expansions and incarnations are considered to be oneness in diversity. In other words, God is not separate from all of these; everything together is God."
Caitanya-caritamrta, Adi lila Introduction

"The Lord is the reservoir of all cosmic manifestation, animate and inanimate. The advocates of Visistadvaita-vada philosophy explain the Vedanta-sutra by saying that although the living entity has two kinds of bodies--subtle (consisting of mind, intelligence and false ego) and gross (consisting of the five basic elements)--and although he thus lives in three bodily dimensions (gross, subtle and spiritual), he is nevertheless a spiritual soul."
Caitanya-caritamrta, Adi lila 2:37

"Thus although the energies of the Supreme Personality of Godhead interact within the cosmic manifestation, each keeps its separate individual existence. Merging in the material or spiritual energies, therefore, does not involve loss of individuality. According to Sri Ramanujapada's theory of Visistadvaita, although all the energies of the Lord are one, each keeps its individuality (vaisistya)."
Caitanya-caritamrta, Adi lila 7:121

"...We Gaudiya Vaisnava follow Srila Ramanuja's philosophy almost in the same manner. Sri Caitanya Mahaprabhu gives the identification of jiva soul as the eternal servant of Krishna and is situated as marginal potency of the Lord based on the philosophy of acintya-bheda bheda-tattva. This is almost similar to Visistadvaita vada. Vaisnava philosophy is now being pushed on all over the world under the Hare Krishna movement, and we feel Sripada Ramanuja a great support for the Vaisnava philosophical understanding. It is like a combination of nyaya sruti and smrti prasthans. The Bhagavad-gita supports the Vedanta Sutra brahma-sutra-padais caiva. hetumadbhir viniscitaih. (BG. 13:5.)

"To the jiva brahma identification is one part of acintya-bheda bheda-tattva. As spirit soul or identical brahma, or jiva brahma is identical with the Supreme Brahma or the param brahma. In this sense jiva soul is avheda or non-different from the param brahma. But on account of the param brahma being the supreme, the biggest, the identical brahma or jiva brahma being very minute, it is different from the param brahma. The summary is that the simultaneous one and different jiva brahma is simultaneously one with and different from the param brahma. Because it is appreciated simultaneously which is very difficult to comprehend by the common man, this philosophy is called acintya-bheda bheda tattva, inconceivable. This is supported by the Katho Upanisad 2.5.13 nityo nityanam cetanas cetananam. eko bahunam yo vidadhati kaman. This is almost similar to the visista-dvaita vada.

"So far I am personally concerned, following the footsteps of my guru maharaj Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, we accept the principles of all the acaryas, although officially we belong to the Madhva sampradaya. Our sampradaya is known as the Madhva Gaudiya sampradaya. We find great shelter at the lotus feet of Sri Ramanujacarya because his lotus feet are the strongest fort to combat the mayavadi philosophy."
Srila Prabhupada Letter to VSR Chakravarti, 11-22-74, Boston

"Brahma is mahajana. Or there are twelve, twelve mahajanas stated in the sastras, and Brahma is one of them. Svayambhu. Brahma's name is Svayambhu. The other day we were discussing Svayambhu. Or Atmabhu. Atmabhu. Because he is born out of the abdomen of the father, not of the mother. ...Father is the seed-giving, life-giving agent. So this life was not transferred to anyone else to take the body. The life-giver, father, gave him the body. Therefore Brahma is called Svayambhu."
Srila Prabhupada Lecture on Srimad-Bhagavatam, 10-21-74, Mayapur

"Thus Brahma was initiated by the Krsna mantra, by Lord Krsna Himself, and thus he became a Vaisnava, or a devotee of the Lord, before he was able to construct the huge universe. It is stated in the Brahma-samhita that Lord Brahma was initiated into the eighteen-letter Krsna mantra, which is generally accepted by all the devotees of Lord Krsna. We follow the same principle because we belong to the Brahma sampradaya, directly in the disciplic chain from Brahma to Narada, from Narada to Vyasa, from Vyasa to Madhva Muni, from Madhva Muni to Madhavendra Puri, from Madhavendra Puri to Isvara Puri, from Isvara Puri to Lord Caitanya and gradually to His Divine Grace Bhaktisiddhanta Sarasvati, our divine master."
Srimad-Bhagavatam 2:9:6

"Brahma is the direct recipient of Vedic knowledge from the Personality of Godhead, and anyone discharging his entrusted duties in disciplic succession from Brahma is sure to gain fame in this life and salvation in the next. The disciplic succession from Brahma is called the Brahma-sampradaya, and it descends as follows: Brahma, Narada, Vyasa, Madhva Muni (Purnaprajna), Padmanabha, Nrhari, Madhava, Aksobhya, Jayatirtha, Jnanasindhu, Dayanidhi, Vidyanidhi, Rajendra, Jayadharma, Purusottama, Brahmanyatirtha, Vyasatirtha, Laksmipati, Madhavendra Puri, Isvara Puri, Sri Caitanya Mahaprabhu, Svarupa Damodara and Sri Rupa Gosvami and others, Sri Raghunatha dasa Gosvami, Krsnadasa Gosvami, Narottama dasa Thakura, Visvanatha Cakravarti, Jagannatha dasa Babaji, Bhaktivinoda Thakura, Gaurakisora dasa Babaji, Srimad Bhaktisiddhanta Sarasvati, A. C. Bhaktivedanta Swami."

This line of disciplic succession from Brahma is spiritual, whereas the genealogical succession from Manu is material, but both are on the progressive march towards the same goal of Krsna consciousness."
Srimad-Bhagavatam 3:13:8

"All the four Sampradayas ... are after worshipping the Supreme Lord Visnu, in His different Expansions, and some of them are in favor of worshipping Radha Krishna."
Srila Prabhupada Letter to Upendra, 02-13-68

"Out of the four sampradayas, the Sri Madhvacarya-sampradaya was accepted by Madhavendra Puri. Thus he took sannyasa according to parampara, the disciplic succession. Beginning from Madhvacarya down to the spiritual master of Madhavendra Puri, the acarya named Laksmipati, there was no realization of devotional service in conjugal love. Sri Madhavendra Puri introduced the conception of conjugal love for the first time in the Madhvacarya-sampradaya, and this conclusion of the Madhvacarya-sampradaya was revealed by Sri Caitanya Mahaprabhu when He toured southern India and met the Tattvavadis, who supposedly belonged to the Madhvacarya-sampradaya."
Caitanya-caritamrta, Madyam lila 4:197

madh.gif - 33827 Bytes "Perhaps you know the picture of Madhvacarya, one of the great Acaryas in our line, who is holding two fingers up to indicate Krishna and jiva. The impersonalists hold up one finger because their idea is that everything is one. So if we make the Spiritual Master identical with Krishna, then we will also become impersonalists. If we say that our Spiritual Master is Krishna, then the conclusion is that if we become Spiritual Master some day, then we will also become Krishna. Please try to understand how dangerous this kind of reasoning is.

In my books I have tried to explain clearly this simultaneously one and different philosophy acinta beda beda tattva propounded by Lord Caitanya Mahaprabhu. But sometimes it happens that this philosophy is given a self-interested interpretation. As soon as personal motivation comes in it is not possible for one to understand our Krishna Consciousness philosophy."
Srila Prabhupada Letter to Isana and Vibhavati, 09-21-70

Each of the bonafide sampradaya has its own distinct commentaries on Vedanta. Sri Madhvacarya's Purnaprajna-bhasya establishes suddha-dvaita-vada, or purified dualism. While the Mayavadi scholars do not accept the Puranas, Srila Madhvacarya and all other authorities accept them as the authoritative histories of the world. The Puranas are not chronologically recorded, but the incidents mentioned in the Puranas are actual histories of bygone ages. Srimad-Bhagavatam is the Maha-purana, the essence of all the Puranas.

The Brahma Sampradaya is divided into two schools: the Gaudiya Vaisnavas and the Tattva-vadi Madhavas (the Dvaitas). Of the Dvaita school, the Haridasa movement is prominent. The founding acarya of the Haridasa was Sri Narahari Tiirtha, a direct disciple of Madhavacarya, who preached a simplified version of Madhava's tattva. The Haridasa's worship Vittala and other manifestations of Lord Krishna.

"Sri Caitanya Mahaprabhu accepted the chain of disciplic succession from Madhva Acarya, but the Vaisnavas in His line do not accept the tattva-vadis, who also claim to belong to the Madhva-sampradaya. To distinguish themselves clearly from the tattva-vadi branch of Madhva's descendants, the Vaisnavas of Bengal prefer to call themselves Gaudiya Vaisnavas. Sri Madhva Acarya is also known as Sri Gaudapurnananda, and therefore the name Madhva-Gaudiya-sampradaya is quite suitable for the disciplic succession of the Gaudiya Vaisnavas. Our spiritual master, Om Visnupada Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, accepted initiation in the Madhva-Gaudiya-sampradaya."
Caitanya-caritamrta, Adi lila 1:19

"This philosophical truth of simultaneous oneness and difference was propounded by Lord Sri Caitanya Mahaprabhu, and it is known as acintya-bhedabheda-tattva. Brahma, Narada and all others are simultaneously one with the Lord and different from the Supreme Lord. We are all one with Him, just as the gold ornaments are one in quality with the stock gold, but the individual gold ornament is never equal in quantity with the stock gold. The stock gold is never exhausted even if there are innumerable ornaments emanating from the stock because the stock is purnam, complete; even if purnam is deducted from the purnam, still the supreme purnam remains the same purnam. This fact is inconceivable to our present imperfect senses. Lord Caitanya therefore defined His theory of philosophy as acintya (inconceivable), and as confirmed in the Bhagavad-gita as well as in the Bhagavatam, Lord Caitanya's theory of acintya-bhedabheda-tattva is the perfect philosophy of the Absolute Truth."
Srimad-Bhagavatam 2:6:13-16

"The Mayavadis say that the world created by maya is false, and that actually there is no living entity but only one spiritual effulgence. They further say that God is imaginary, that people think of God only because of ignorance, and that when the Supreme Absolute Truth is befooled by the external energy, maya, He becomes a jiva, or living entity. Upon hearing all these nonsensical ideas from the nondevotee, a devotee is greatly afflicted, as if his heart and soul were broken."
Caitanya-caritamrta, Antya lila 2:99

"....Vedanta refers to the essence of Vedic knowledge, and it is not a fact that there is nothing more than Sankaracarya's Sariraka-bhasya. There are other Vedanta commentaries, written by Vaisnava acaryas, none of whom follow Sri Sankaracarya or accept the imaginative commentary of his school. Their commentaries are based on the philosophy of duality. Monist philosophers like Sankaracarya and his followers want to establish that God and the living entity are one, and instead of worshiping the Supreme Personality of Godhead they present themselves as God. They want to be worshiped as God by others. Such persons do not accept the philosophies of the Vaisnava acaryas, which are known as suddhadvaita (purified monism), suddha-dvaita (purified dualism), visistadvaita (specific monism), dvaitadvaita (monism and dualism) and acintya-bhedabheda (inconceivable oneness and difference). Mayavadis do not discuss these philosophies, for they are firmly convinced of their own philosophy of kevaladvaita, exclusive monism. Accepting this system of philosophy as the pure understanding of the Vedanta-sutra, they believe that Krsna has a body made of material elements and that the activities of loving service to Krsna are sentimentality. They are known as Mayavadis because according to their opinion Krsna has a body made of maya, and the loving service of the Lord executed by devotees is also maya. They consider such devotional service to be an aspect of fruitive activities (karma-kanda). According to their view, bhakti consists of mental speculation or sometimes meditation. This is the difference between the Mayavadi and Vaisnava philosophies."
Caitanya-caritamrta, Adi lila 7:101

"One class of transcendentalists is called impersonalistic, Mayavadi. They are generally known as Vedantists, led by Sankaracarya. And there is another class of transcendentalists, called Vaisnavas, like Ramanujacarya, Madhvacarya, Visnu-svami. Both the Sankara-sampradaya and the Vaisnava-sampradaya have accepted Krsna as the Supreme Personality of Godhead. Sankaracarya is supposed to be an impersonalist who preached impersonalism, impersonal Brahman, but it is a fact that he is a covered personalist. In his commentary on the Bhagavad-gita he wrote, "Narayana, the Supreme Personality of Godhead, is beyond this cosmic manifestation." And then again he confirmed, "That Supreme Personality of Godhead, Narayana, is Krsna. He has come as the son of Devaki and Vasudeva." He particularly mentioned the names of His father and mother. So Krsna is accepted as the Supreme Personality of Godhead by all transcendentalists. There is no doubt about it."
Sri Isopanisad, Introduction

"When Sri Visnusvami, one of the four acaryas of the Vaisnava cult, presented his thesis on the subject matter of suddhadvaita-vada, immediately the Mayavadis took advantage of this philosophy and tried to establish their advaita-vada or kevaladvaita-vada. To defeat this kevaladvaita-vada, Sri Ramanujacarya presented his philosophy as visistadvaita-vada, and Sri Madhvacarya presented his philosophy of tattva-vada, both of which are stumbling blocks to the Mayavadis because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Sri Ramanujacarya's visistadvaita-vada and Sri Madhvacarya's tattva-vada contest the impersonal Mayavada philosophy. Sri Caitanya Mahaprabhu, however, accepted the direct meaning of the Vedanta philosophy and thus defeated the Mayavada philosophy immediately. He opined in this connection that anyone who follows the principles of the Sariraka-bhasya is doomed. This is confirmed in the Padma Purana....

"My dear wife, hear my explanations of how I have spread ignorance through Mayavada philosophy. Simply by hearing it, even an advanced scholar will fall down. In this philosophy, which is certainly very inauspicious for people in general, I have misrepresented the real meaning of the Vedas and recommended that one give up all activities in order to achieve freedom from karma. In this Mayavada philosophy I have described the jivatma and Paramatma to be one and the same." How the Mayavada philosophy was condemned by Sri Caitanya Mahaprabhu and His followers is described in Sri Caitanya-caritamrta, Antya-lila, Second Chapter, verses 94 through 99, where Svarupa-damodara Gosvami says that anyone who is eager to understand the Mayavada philosophy must be considered insane. This especially applies to a Vaisnava who reads the Sariraka-bhasya and considers himself to be one with God. The Mayavadi philosophers have presented their arguments in such attractive, flowery language that hearing Mayavada philosophy may sometimes change the mind of even a maha-bhagavata, or very advanced devotee. An actual Vaisnava cannot tolerate any philosophy that claims God and the living being to be one and the same."
Caitanya-caritamrta, Adi lila 7:110

"Sankara's commentary on Vedanta-sutra, known as Sariraka-bhasya, is very much adored by the impersonalist scholars, but commentaries written on the Vedanta written from the materialistic point of view are completely adverse to the transcendental service of the Lord. Consequently Lord Caitanya said that direct commentaries on the Upanisads and Vedanta-sutra are glorious, but that anyone who follows the indirect path of Sankaracarya's Sariraka-bhasya is certainly doomed.

Lord Caitanya admitted that Sankaracarya was an incarnation of Lord Siva, and it is known that Lord Siva is one of the greatest devotees (a mahajana) of the Bhagavata school. There are twelve great authorities on devotional service, and Lord Siva is one of them. Why, then, did he adopt the process of Mayavadi philosophy? The answer is given in Padma Purana, where Lord Siva states:

mayavadam asac-chastram
pracchannam bauddham ucyate
mayaiva kalpitam devi
kalau brahmana-rupina

"The Mayavadi philosophy is veiled Buddhism." In other words, the voidist philosophy of Buddha is more or less repeated in the Mayavadi philosophy of impersonalism, although the Mayavadi philosophy claims to be directed by the Vedic conclusions. Lord Siva, however, admits that this philosophy is manufactured by him in the age of Kali in order to mislead the atheists. "Actually the Supreme Personality of Godhead has His transcendental body," Lord Siva states. "But I describe the Supreme as impersonal. I also explain the Vedanta-sutra according to the same principles of Mayavadi philosophy."
Teachings of Lord Caitanya, Chapter 19

".... Sankaracarya's belief is personal. Actually he is a covered personalist. He became impersonalist just to drive away Buddhism. All of India was Buddhist voidism. So, although a personalist, he had to keep pace with voidism by expounding impersonalism. There is very little difference between impersonalism and voidism, but because he had to bring Buddhists back to the Vedic cultural form, he adopted impersonalism. From the Padma Purana, it is learned that Sankaracarya is Lord Siva, and who can be a greater devotee than Lord Siva? Lord Siva is considered to be the foremost Vaisnava."
Srila Prabhupada Letter to Damodar, 11-12-70

"According to the Vedic teachings, anyone who does not accept the Vedic way of life, he is called atheist. Therefore, according to Vedantists, Buddhists are called atheist. Actually Buddha philosophy does not accept God, neither soul. They simply philosophize on the material elements, and they want to finish the material exis..., dismantle the material elements. Nirvana. So Caitanya Mahaprabhu has remarked that the Buddhists are honest. They frankly say that "We don't accept your Vedas." But the Shankarites, they are cheaters, because they are accepting Vedas, but on the basis of Buddha philosophy. That is cheating."
Srila Prabhupada Lecture on Srimad-Bhagavatam, 09-17-72, Los Angeles

"Time is called kala--past, present and future. What is now present, tomorrow will be past, and what is now future, tomorrow will be present. But this past, present and future are the past, present and future of the body. We do not belong to the category of the past, present and future. We belong to the category of eternity. Therefore one should be concerned with how to attain or how to be elevated to the platform of eternity. The developed consciousness of the human being should be utilized not in the animal propensities of eating, sleeping, mating and defending but in searching out the valuable path which will help him get that life of eternity. It is said that the sun is taking away our duration of life--every minute, every hour, every day--but if we engage ourselves in the topics of Uttama-sloka, the topics of the Lord, that time cannot be taken away. The time one devotes in a Krsna consciousness temple cannot be taken away. It is an asset--a plus, not a minus. The duration of life, so far as the body is concerned, may be taken; however one tries to keep it intact, no one can do it. But the spiritual education we receive in Krsna consciousness cannot be taken away by the sun. It becomes a solid asset."

Easy Journey to Other Planets, Chapter 2

"According to the Vedic teachings, anyone who does not accept the Vedic way of life, he is called atheist. Therefore, according to Vedantists, Buddhists are called atheist. Actually Buddha philosophy does not accept God, neither soul. They simply philosophize on the material elements, and they want to finish the material exis..., dismantle the material elements. Nirvana. So Caitanya Mahaprabhu has remarked that the Buddhists are honest. They frankly say that "We don't accept your Vedas." But the Shankarites, they are cheaters, because they are accepting Vedas, but on the basis of Buddha philosophy. That is cheating."

Srila Prabhupada Lecture on Srimad-Bhagavatam, 09-17-72, Los Angeles

“Initiation means receiving the pure knowledge of spiritual consciousness.”

- Chaitanya Charitamrita, Madhya 9:63 Purport

“From 1922 to 1933 practically I was not initiated, but I got the impression of preaching Chaitanya Mahaprabhu’s cult. And that was the initiation by my Guru Maharaja.

- Lecture in Hyderabad, December 10, 1970

"So if from your center, the surrounding villages are drawn to the attention of Krishna consciousness simply by the distribution of prasadam and chanting of Hare Krishna Mantra, it will be a great success. It is not necessary always to be officially initiated, but if they participate in the group-chanting of Hare Krishna Mantra and taking of prasadam weekly or daily as it is possible, that will fulfill our mission."

- Letter: Syamasundara, May 14, 1970

"Of course, Guru Maharaja did not say anything, that "You give up your family life"
No, never said. He simply gave the idea. So I thought that, "It would have been better if I was not married." Anyway, then, 1923, I left Calcutta on my business, and I established my headquarters at Allahabad. So all the days I was thinking of this, "Oh, I saw a very nice saintly person. But I am now off from Calcutta." So I was thinking like that. Practically he initiated me because I was thinking of..., always."

In 1972, when Prabhupada gave a series of lectures on The Nectar of Devotion for one month in Vrindavan, a thought was plaguing me. When I first joined, I'd been taught that the parampara system is like a chain, and if you're not initiated, if you're not linked up to this chain, then you can't go back to Godhead. I thought, "We're distributing so many books, but if the people who read them are not initiated, then they can't go back to Godhead." So, one day I followed Prabhupada from Rupa Goswami's samadhi, where he lectured, and just before Prabhupada stepped onto his courtyard, I said, "We're distributing so many books but if people aren't initiated, then they can't go back to Godhead." Prabhupada turned, looked at me right in the eyes and said, "Just by reading my books they are initiated." I thought, "That is an incredible example of compassion.

The unique position of His Divine Grace Srila Prabhupada in the Gaudiya Vaishnava sampradaya is supported as follows:As the Acharya of his movement -
"I wish that each and every center shall keep the Acharya in the center and keep their separate identity."
- 1967 letter

His unique position as the foremost spiritual authority for the golden age -
"My books will be the law books for the next ten thousand years."
- Srila Prabhupada statement in Los Angeles, 1976.

Statement by Lochana das Thakura
(middle of the 16th century) -
In the Chaitanya Mangala the future appearance of a great senapati bhakta who would preach Krishna consciousness all over the world is predicted.

Statement by Sri Chaitanya Mahaprabhu -
In the Chaitanya-charitamrita the Lord Himself predicts,
"Prthivite ache yadi nagaradi grama, sarvatra pracara hoibe more nama."
Translation: "My holy name will be chanted in every town and village".
Srila Prabhupada fulfilled that prediction by his factual accomplishments.

Predicted by Srila Bhaktivinoda Thakura
(middle of the 19th century) -
The statement in the Sajjana Tosani of Srila Bhaktivinode Thakura, regarding the future appearance of a great personality who would come to the west and preach the message of Lord Gauranga and fulfill the prediction of Sri Chaitanya Mahaprabhu. The following is a translation from the journal Vaishnava Tosani:

"Sriman Mahaprabhu did not descend with His associates to deliver a certain number of human beings in the land of India, but rather His purpose was to deliver and uplift all living beings in all countries of the world by preaching the eternal religion of all souls. He has personally said:
‘Prthivi-parjanta jata ache desa gram, sarvatra pracara hoibe more nama’ Translation: ‘My name will be preached in all the countries and towns that exist throughout the world.’
- Chaitanya Bhagavata, Antya 4.126.

”There are many kinds of religion in the world, and among all of them the highest development of religion is the congregational chanting of the Supreme Lord’s Divine Names. Of this there is no doubt.

Alas! When will that day come when all greatly fortunate souls in countries such as England, France, Russia, Prussia and America will take up banners, kettle drums, mridangas and karatalas and thus cause the ecstatic waves of Hari Nama Kirtan and the singing of Sri Chaitanya Mahaprabhu’s holy name to rise in the streets of their towns and cities? O, when will that day come, when pure and transcendental Krishna prema (love of God) will be the only religion of all souls and all tiny sectarian religions will meet in the unlimited and universal religion of devotional service to Krishna, as rivers merge into the great ocean? O, when will that day come?"

- From the Sajjana-tosani of Srila Bhaktivinode Thakura, late 1800s

And who fulfilled that wish and prediction of Bhaktivinode Thakura?
- Srila Prabhupada.

Statement by Srila Prabhupada in New York in 1968 -

"After me there will be no more Acharyas"
- recounted by Rohini Kumar Swami in July 1989,
November 1991 and February 1993).

He was to be the prominent Acharya for the next 10,000 years. From the definition of shakti-avesha avatar - divinely empowered personality - we see that Srila Prabhupada was such a person. Only a super-empowered personality could do what Prabhupada has done.

Examples of the lives of the great Acharyas -

Shankaracharya took sannyasa when eight years old and traveled by foot throughout the whole of India and re-established Vedic principles, while chasing Buddhism out of India. Sri Madhvacharya wrote 38 books and commentaries and established eight major monasteries in Udupi, and also made thousands of disciples.

He also traveled throughout India and preached strongly against the Mayavadi impersonalist philosophy. He established Vaishnava philosophy in many places throughout India. Sri Chaitanya Mahaprabhu personally preached throughout South India. He started a spiritual revolution that is still felt today.

However, all these acharyas stayed in India. Their literature and temples were confined to the Indian subcontinent. Prabhupada is the first acharya of the Vedic lineage who has ever traveled out of India and made so many Vaishnavas. He has presented in his numerous purports the true essence of the teachings of all the Vaishnava sampradayas. Thus in one sense he is the greatest acharya, because he has accomplished what no one else has done, in a most difficult environment and very tenuous circumstances.

What Ramanuja is to the Sri sampradaya; what Madhvacharya is to the Brahma sampradaya; what Nimbarkacharya is to the Kumara sampradaya; what Vishnusvami is to the Rudra sampradaya; what Sri Chaitanya Mahaprabhu is to the Gaudiya sampradaya and to all sampradayas; what Srila Rupa Goswami, Sanatana Goswami and Jiva Goswami were in their times after the departure of Sri Chaitanya Mahaprabhu, by their literary and devotional accomplishments; what Vishvanatha Chakravarti Thakura and Sri Baladeva Vidyabhushana were in the 1700s; Srila Prabhupada is today their bona fide representative preaching the glories of Vaishnava philosophy all over the world through his books and teachings, and through his bona fide disciples and followers.

However, it should be noted that most of these acharyas took decades, if not their entire lifetimes, to accomplish their mission. But Srila Prabhupada in a short span of 11 years accomplished what no one else in the entire history of India had accomplished.

HE HAS FULFILLED THE PREDICTION OF SRI CHAITANYA MAHAPRABHU

The position of the Adi-Guru of the sampradaya (from Harinama-Chintamani by Srila Bhaktivinode Thakura, chapter 6, text 22)
"sadhu sampradaye acharya sakala siksa guru pratistha, adyacharya yini guru siromani puji’tanra yathocita":
Translation: Within the community of saintly persons, all are teachers and established as siksa gurus or instructing gurus (sakala guru pratistha). He who is the original guru (adi-acharya) of the sampradaya is the crest jewel amongst all gurus (guru siromani). Thus it is proper to give him worship.

Footnote by Bhaktivinode Thakura: "A community of Vaishnavas is a community of saintly persons. They are able to give instructions about the disciplic succession mantra, the absolute truth, and the practice of sadhus. One should choose a worthy guru from the Vaishnava sampradaya if he wants to escape from such unbonafide sampradayas such as mayavada, etc. The explanation of the first guru of the sampradaya should be respected for his particular instructions. Srila Ramanujacharya, Srila Nimbarka and Sri Vishnusvami - these are the first acharyas of their own sampradayas. Sri Madhvacharya is our original acharya."

Just as the above-mentioned acharyas are the Adi-acharyas of their respective sampradayas, Srila Prabhupada is the Adi-acharya of the Bhaktivedanta sampradaya for the worldwide community of Vaishnavas.

He is not merely another acharya. He is the current Acharya of the Gaudiya Sampradaya. He has proven it and established it especially in three ways:

1. His numerous and voluminous bhasyas and tikas and profuse practical arrangements to distribute these literatures all over the world in all kinds of languages.

2. By his powerful preaching and immaculate purity, he has made thousands of Vaishnavas all over the world.

3. He has practically created the framework for a universal house of worship and a sanctuary in the age of Kali-yuga by establishing 108 temples, ashrams, farms, gurukulas, etc., and given specific, practical directions on how to manage these institutions for preaching the message of Lord Chaitanya.

Srila Prabhupada - the actual sampradaya acharya

One South Indian Ramanuja guru remarked in 1976 after viewing one of Srila Prabhupada’s books and witnessing the preaching of some of his young disciples - "This person is the summum bonum of all acharyas." Thus it is the foremost duty of any sincere disciple and follower of Srila Prabhupada to emphasize the unique and distinct position and accomplishment of Srila Prabhupada as the vishva acharya, or the world acharya, the Jagat Guru, by his accomplishments, and not merely by a self-given title. He is the actual sampradaya acharya to be surrendered to and fully served by all Vaishnavas and all preachers and preceptors in the future.

He lives forever by his divine instructions and the follower lives with him.

Lectures, January 15, 1971, Allahabad

So the Vishnudutas say that "Even though one has committed so many sinful activities, if once he utters the holy name of Narayana, he becomes free immediately." That's a fact. It is not exaggeration. A sinful man, someway or other, if he chants this Hare Krishna mantra, he immediately becomes free from all reaction. But the difficulty is that he commits again. That is namaparadha, offense. There are ten kinds of offenses. This is the severest offense, that after being freed from all sinful reaction by chanting Hare Krishna mantra, if he again commits the same sin, that is a grievous criminal action. For ordinary man it may not be so severe, but one who is chanting Hare Krishna mantra, if he takes advantage of this mantra, that "Because I am chanting Hare Krishna mantra, even though I commit some sin, I'll be free," he'll be free, but because he is offender he will not achieve the ultimate goal of chanting Hare Krishna mantra. Because he'll be freed, and again he'll commit--freed, again he'll commit—in this way there will be no chance of his liberation. But don't think that by chanting Hare Krishna mantra one's sinful reactions are counteracted. That is not exaggeration. That's a fact. The difficulty is that one chants Hare Krishna mantra, again commits sin, that is greatest sin. That is the greatest offense.

Lectures, January 15, 1971, Allahabad

So the first stage of chanting Hare Krishna mantra is full of offenses. But if one sticks to the principle... Therefore we have to chant regularly sixteen rounds at least. So even there are offenses, by simply chanting and being repentant that "I have committed this offense unnecessarily or without knowledge," so simply be repentant and go on chanting. Then the stage will come. It is called namabhasa. That is offenseless, when there is no more offenses. That is called namabhasa. At namabhasa stage one becomes liberated immediately. And when one is liberated, if he goes on chanting--naturally he will go on chanting--then his love of Krishna becomes manifest. These are the three stages of chanting: chanting with offense, chanting as a liberated person and chanting in love of God. There are three stage of chanting. The same thing, the example is just like a mango, unripe mango, going on, changes. It is not that chanting brings another thing as a result. No. The same thing becomes manifest in different feature. Just like unripe mango, you taste in a different way; it is very sour. But when it is ripened and it is fully ripened, the taste is changed. The taste is now sweet.

So in the beginning we may be very much reluctant in the matter of chanting, but when you become liberated the chanting will be so sweet that you cannot give up. Just like Rupa Gosvami. He has composed a sloka. He says in that sloka that "If I had millions of tongues and trillions of ears, then the chanting of Hare Krishna mantra would have been relishable. How, what can I do with one tongue and two ears?" So that is liberated stage. That is prema. But that stage is attainable. If you follow regularly the principles, everyone will attain to that stage when he simply likes to chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare; Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Must be uttama-adhikari who can never fall down
“One should not become a spiritual master unless he has attained the platform of uttama-adhikari .” (The Nectar of Instruction, text 5, purport)

“There is no possibility that a first-class devotee will fall down, even though he may mix with non-devotees to preach. Conviction and faith gradually increase to make one an uttama-adhikari, a first-class devotee.” (Sri Caitanya-caritamrta, Madhya-lila 22.71, purport)

Must be mahabhagavata
“When one has attained the topmost position of maha-bhagavata, he is to be accepted as a guru and worshipped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru.” (Sri Caitanya-caritamrta, Madhya-lila 24.330, purport)

Must be liberated soul
“It is to be understood that the conditioned soul is tightly tied by the ropes of illusion. [...] Because the bound cannot help the bound, the rescuer must be liberated. Therefore, only Lord Krishna, or His bona fide representative the spiritual master, can release the conditioned soul.” (Bhagavad-gita As It Is 7.14, purport, 1972 ed.)

Does not deviate at all
“A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord [...]”
(Bhagavad-gita As It Is, 4.42, purport)

Receives direct dictation from Lord Krishna
“A spiritually advanced person who acts with authority, as the spiritual master, speaks as the Supreme Personality of Godhead dictates from within. Thus it is not he that is personally speaking. When a pure devotee or spiritual master speaks, what he says should be accepted as having been directly spoken by the Supreme Personality of Godhead in the parampara system.”
(Sri Caitanya-caritamrta, Antya-lila 5.71, purport)

“You are correct when you say that when the Spiritual Master speaks it should be taken that Krishna is speaking. That is a fact. A Spiritual Master must be liberated.”
(Srila Prabhupada Letter, June 10th, 1969)

Prabhupada: “Yes, because a devotee always consults Krishna and He gives order.”
Interviewer: “It’s a more direct communication.”
Prabhupada: “Yes. And He gives order [...] Krishna will tell directly. A devotee always consults Krishna and Krishna tells him, “do like this.” Not figuratively [...] a devotee does not do anything without consulting Krishna.” (Interview, July 14th, 1976)

Always embraced by Krishna
“[...] Such an acarya, or spiritual master, should be considered nondifferent from Krishna—that is, he should be considered the incarnation of Lord Krishna’s potency. Such a personality is krsnalingita-vigraha—that is, he is always embraced by the Supreme Personality of Godhead, Krishna [...] He is the guru, or spiritual master, for the entire world, a devotee on the topmost platform, the maha-bhagavata stage, and a paramahamsa-thakura, a spiritual form only fit to be addressed as paramahamsa or thakura.” (Sri Caitanya-caritamrta, Madhya-lila 25.9, purport)

Resident of the spiritual world
“Unless one is a resident of Krishna Loka, one cannot be a Spiritual Master. That is the first proposition. A layman cannot be a Spiritual Master, and if he becomes so then he will simply create disturbance [...] So to summarize the whole thing, it is to be understood that a bona fide Spiritual Master is a resident of Krishna Loka.” (Srila Prabhupada Letter, June 10th, 1969)

Identified with God Himself
“`One should understand the Spiritual Master to be as good as I am,’ said the Blessed Lord [...] `the Spiritual Master is the sum total of all demigods.’ That is, the acarya has been identified with God Himself.” (Srila Prabhupada Lecture, February 1936)

Body is completely spiritual
“The spiritual master, or acarya, is always situated in the spiritual status of life. Birth, death, old age and disease do not affect him [...] therefore, after the disappearance of an acarya, his body is never burnt to ashes, for it is a spiritual body. The spiritual body is always unaffected by material conditions.” (Srimad-Bhagavatam 10.4.20, purport)

Empowered to act as he likes
“The conclusion is that a spiritual master who is authorized and empowered by Krishna and his own guru should be considered as good as the Supreme Personality of Godhead Himself. That is the verdict of Visvanatha Cakravarti: saksad-dharitvenasa. [...] As Hari is free to act as He likes, the empowered spiritual master is also free. As Hari is not subject to mundane rules and regulations, the spiritual master empowered by Him is also not subject.” (Sri Caitanya-caritamrta, Madhya-lila 10.136, purport)

"The cassette was kindly provided by the BBT Archives.
This recording was in Bengali, and that's
why it wasn't distributed, here is the transcription"

Srila Prabhupada: Narayana Maharaja. He will come tomorrow?

Tamal Krsna Gosvami: He will come when we (discussing with others). If we pick him up he might come tonight.

Srila Prabhupada: Hmm.

Tamal Krsna Gosvami: If we go just now with the car. Bhakticaru is going just now with the car. Maharaja may come tonight.

(Someone begins to sing govindam adi purusam...)

Tamal Krsna Gosvami: Yeah, Srila Prabhpada. Should we put a little fan on? A little bit.

(The conversation with Srila Narayana Maharaja begins:)

Srila Prabhupada: Prabhupada (Srila Bhaktisiddhanta Sarasvati Thakura) had a desire to preach all over the world - in Europe, America...I tried my best to fulfill his desire. Now we should preach together.

Srila Narayana Maharaja: Yes.

Srila Prabhupada: We have got experience that if we endeavor collectively, there is great possibility to spread the message of akara matha: the mission of Mahaprabhu,'prithvi te ache, everywhere in the world. I have contributed to this end to the best of my ability.

Srila Narayana Maharaja: Hmm.

Srila Prabhupada: I wish that my god-brothers forgive my offenses...While preaching, many times we do say things contrary to each other, or we cut each other's philosophical arguments. That happens. Please ask my god-brothers to forgive my offences...(inaudible)

Srila Narayana Maharaja: All right.

Srila Prabhupada: (inaudible)?

Srila Narayana Maharaja: Whatever you will order I will accept completely. I consider you as my Guru.

Srila Prabhupada: (inaudible)?

Srila Narayana Maharaja: It has been done very beautifully. This is the proper way. It's good that you have raised this point __ that everyone should protect the mission of Mahaprabhu that you have established in Western countries, by good cooperation. Though you have taught them, still, in the future if everyone helps them, a wonderful movement can be established on the Earth.

Srila Prabhupada: (inaudible)...I have brought these monkeys. Accepting those who were sent to me, and considering their qualifications and disqualifications, I tried educating them, just to get things going. They learned to their capacity. Things can be done in good cooperation. There is enough land, big big temples, and no shortage of money...(inaudible)

Srila Narayana Maharaja: It's proper for everyone to help in this matter. Everything will be still better if they are also humble and try to cooperate with everyone, with each other as well as with other Vaisnavas. I will do my best to help. Whenever and whatever they will ask, I will try my best to help them. Whenever they will call me, any advice they will want, wherever they may want me to go, although my qualification is limited, I will try to help to the best of my ability.

Srila Prabhupada: Are any of my god-brothers in Vrndavana now?

Srila Narayana Maharaja: Yes.

Srila Prabhupada: Who?

Srila Narayana Maharaja: Van Maharaja might be there, as well as Indupati Prabhu from Caitanya Gaudiya Matha.

Srila Prabhupada: Any more?

Srila Narayana Maharaja: Only these two at the moment.

Srila Prabhupada: Who is Indupati?

Srila Narayana Maharaja: Indupati. He comes here often.

Bhakticaru Swami: From Madhava Maharaja's matha?

Srila Narayana Maharaja: Yes. No one else is here.

Srila Prabhupada: Please call both of them. Van Maharaja and him.

Srila Narayana Maharaja: This is very good proposal by you.

Srila Prabhupada: Please sit down. They will call them.

Srila Narayana Maharaja: All right.

Srila Prabhupada: This cutting of arguments happens sometimes...

Srila Narayana Maharaja: These are insignificant matters in such a substantial worldwide mission. A little something here and there is of no consequence. You have done this wonderful preaching work for the benefit of the whole world. There was no self-interest. You did everything only in devotional service to Krsna - for benefitting all people at large.

Srila Prabhupada: It is all by your blessings.

Srila Narayana Maharaja: You have done a wonderful thing. It is necessary to care for and preserve this mission, and see that it is managed skillfully.

Srila Prabhupada: YOU KINDLY INSTRUCT THEM ON THIS MATTER. I'm unable to speak.

Srila Narayana Maharaja: Yes. Please take rest.

Srila Prabhupada: Please sit a little longer.

Srila Narayana Maharaja: Yes. I'm here.

Srila Prabhupada: Your health is all right?

Srila Narayana Maharaja: Yes. You please keep remembering about Krsna. These are all very qualified men. They will manage nicely.

Srila Prabhupada: There is some problem (disturbance) in Mayapura.

Srila Narayana Maharaja: That will all be worked out. The gundas have done that for there selfish motives. Everything will be all right. Some obstacles are always there in any work.

Srila Prabhupada: Twenty thousand people gathered for the meeting. Have you heard anything about it?

Srila Narayana Maharaja: Yes I have heard something. It was painful. The communist party people have done that nonsense. They have done utmost injustice. Now be free to peacefully remember Sri Radha-Krsna and Their sweet pastimes. Your people will take care of the necessities. All will be well by the wish of the Supreme Lord, Sri Krsna. No need to think about it at all.

Srila Prabhupada: Hmm.

Srila Narayana Maharaja: You don't worry.

Srila Prabhupada: You have some affection for me? [This is an Indian expression of love.]

Srila Narayana Maharaja: Affection! What to speak of affection, I regard you as my Guru.

Srila Prabhupada: I know that. That's why I beg you to please forgive my offenses.

Srila Narayana Maharaja: You kindly forgive our offenses, so that our intelligence may be fixed at the lotus feet of Krsna. Please give us this blessing.

Srila Prabhupada: Where is...

Srila Narayana Maharaja: He has gone to Bengal.

Srila Prabhupada: When did he go?

Srila Narayana Maharaja: He went about a month ago. Sesyai has come with me to take your darshan. He has rendered some services to you.

Srila Prabhupada: Brahmachari?

Srila Narayana Maharaja: Yes Sesyai Brahamacari. Sometimes he has cooked for you.

(Srila Narayan Maharaja speaks to the other devotees in Hindi:) He used to cook for Swamiji when he was in Mathura.)

Srila Prabhupada: Where is Tamal?

Devotee: He is just coming, Srila Prabhupada. He is in the other room.

Srila Prabhupada: (inaudible)

Srila Narayana Maharaja: Yes, I can see that. It is very good that you have returned to Vraja from overseas.

Srila Prabhupada: They wanted to keep me there, but I said, "No". My health is not fit for anymore travel...

(Tamal Krsna Gosvami enters the room)

Srila Prabhupada: Have you consulted with Narayana Maharaja?

Tamal Krsna Gosvami: Yes. This morning. Bhakticaru Swami, Bhaktiprema Swami and Sridhara Swami went to see him, and Narayana Maharaja described the ceremony.

Srila Narayana Maharaja: I have told them everything needed to be done. I have said, "Whenever you need me, I'll come here."

Srila Prabhupada: (inaudible)...When you enter in the gate on the right side?

Tamal Krsna Gosvami: On the entrance on the left side. On entering, looking towards the Deities. In other words, when you come into the temple. There is a big open...

Srila Prabhupada: You must put salt around the body.

Srila Narayana Maharaja: I have explained to them everything.

Tamal Krsna Gosvami: It's on the same side as the vyasasana.

Srila Prabhupada: Flowers should be placed in Mayapura.

Srila Narayana Maharaja: I have told them to keep some flowers, and wherever you desire those can be...

Srila Prabhupada: You be there.

Srila Narayana Maharaja: Yes, I'll be there.

Tamal Krsna Gosvami: He described the entire ceremony in detail, Srila Prabhupada.

Srila Prabhupada: (inaudible)...Has Sesyai taken sannyasa?

Srila Narayana Maharaja: No. He is still a brahmacari.

Srila Narayana Maharaja: All of your duties are completed. You have fulfilled everything in your lifetime. There is no need to worry for anything. Only remember the lotus feet of Sri Radha-Krsna.

Srila Prabhupada: By Their blessings only.

Srila Narayana Maharaja: Yes, you have done everything. Nothing is left unfinished.

Srila Prabhupada: Hm.

Srila Narayana Maharaja: Only one thing. They should be told not to fight with each other for self-interest. They should work in cooperation to spread your mission.

Srila Prabhupada: Don't fight among yourselves. I have given you my will. Execute that...Today is Ekadasi?

Srila Narayana Maharaja: Yes, today is Ekadasi.

Srila Prabhupada: How is the service of Mahaprabhu going on?

Srila Narayana Maharaja: Hmm.

Srila Prabhupada: Of Jhansi. Now he is at your place.

Srila Narayana Maharaja: Yes, your Mahaprabhu is with me. His service is going on nicely with great affection.

Srila Prabhupada: At first I was trying to do something in Jhansi, but Krsna had bigger plans. We have got so many places.

Srila Narayana Maharaja: Why should you be confined in Jhansi? Krsna wanted you to preach everywhere.

Srila Prabhupada: I wanted to live like a niskincana Vaishnava in Vrindavan; but Krsna inspired me to go out and preach at the age of seventy with only forty rupees in my pocket. And then it took a grand shape.

Srila Narayana Maharaja: Yes, you have received the special mercy of Sri Rupa Gosvami, and also that of Sri Radha-Damodara.

Srila Prabhupada: (inaudible)

Srila Narayana Maharaja: Do you have any pain in the body?

Srila Prabhupada: It's so so... (inaudible)

Srila Narayana Maharaja: (speaks to the devotees:) Give him caranamrta when he feels thirsty. Also, keep some tulsi leaves under his head.

Srila Prabhupada: Yei bhaje sei bado... "One who worships Krsna is exhalted..."

Srila Narayana Maharaja: Hmm. Sei bado. "He is exhalted."

Srila Prabhupada: Abhakta hina char. "One who is a non-devotee is low-class and abominable."

Srila Narayana Maharaja: Char. "Abominable."

Srila Prabhupada: (inaudible)

Srila Narayana Maharaja: They are fortunate. If one has single pointed devotion to Lord Hari, then, even if he has any faults, "api cet suduracaru bhajate mam ananya bhak, sadhur eva sa mantavya samyak vyavasthito hi sa". This is the principle.

(Indupati Prabhu enters in the room)

Indupati Prabhu: Hare Krishna.

Srila Narayana Maharaja: Please come. Has Van Maharaja also come?

Indupati Prabhu: (inaudible)

Srila Narayana Maharaja: Indupati prabhu has come.

Srila Prabhupada:...Narayana Maharaja has called you on my request. I was saying to Narayana Maharaja that I beg forgiveness from you....

Indupati Prabhu: Hmm...

Srila Narayana Maharaja: (speaking softly to Indupati prabhu.) Maharaja is having difficulty in speaking. I'll tell you.

Srila Prabhupada: I beg forgiveness for my offenses. I did not wish to offend anyone. While preaching sometimes we cut each other's arguments...

Srila Narayana Maharaja: (he is softly explaining Srila Prabhupada's desire to Indupati prabhu.)

Srila Prabhupada: Will you forgive me?

Srila Narayana Maharaja: (to Indupati Prabhu) Will you?

Srila Narayana Maharaja: (to Srila Prabhupada) Maharaja, you have not committed any offence. Please be merciful to us. You haven't committed any offence.

Indupati Prabhu: (inaudible)

Srila Narayana Maharaja: If anyone considers that you have committed an offence, then he himself is at fault.

Srila Prabhupada: Hmm...?

Srila Narayana Maharaja: (speaking softly to Indupati Prabhu about Srila Prabhupada:] He has just returned from London.

Srila Prabhupada: They had arranged the world tour program, but I had to return...

Srila Narayana Maharaja: I will speak to those disciples of Srila Prabhupada (Bhaktisiddhanta Sarasvati Thakura) who are not here about your wish. Everyone should try to help and give them (your disciples) the needed guidance, so they can manage nicely. Please do not worry about anything. Remember only the lotus feet of Sri Radha-Krishna.

Srila Prabhupada: Please guide them in arranging the festival properly and giving appropriate donations to the gosvamis...

Srila Narayana Maharaja: (to Bhakticaru Svami) Have you understood what he is saying?

Bhakticaru Svami: Yes. (He softly speaks with Srila Narayana Maharaja.)

Srila Narayana Maharaja: I have a special request. Please do not worry about these matters anymore. They are qualified and they know your desires. Now only think about Krsna. Everything will be taken care of. You have made the whole world dance in Krsna Nama.

Srila Narayana Maharaja: Now I'll take leave.

Srila Prabhupada: First take some prasada.

Srila Narayana Maharaja: Yes I'll take.

Bhakticaru Svami: Srila Prabhupada, I'm arranging that.

(Srila Narayana Maharaja leaves.)

[Credit for the translation is due mostly to the efforts of Sripad Madhava Maharaja, Sripad Krsna Kanthi dasa brahmacari, and Sripad Tanmoy Chakravarty. Although the volume of the original cassette was improved by digital technology, still some parts remain inaudible, and in the above transcription they are labeled as such.]

That birth, that deed, that mind or that word of the people which is conducive to and acceptable for service of Sri Krishna is worth its name.

--- Sri Chaitanya Mahaprabhu
bullet The greatest benefactor is he who can enlighten us with the knowledge of God thus removing our age-long gloom of ignorance.

--- Sri Chaitanya Mahaprabhu
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Intelligence cannot be purified without devotion to God. By severe austerities those having come near liberation are hurled down by their lack of devotion to God.

--- Sri Chaitanya Mahaprabhu
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Those- who are extremely proud of their learning, ancestry, lineage, wealth etc., find Mercy of God unattainable to them for ever.
--- Sri Chaitanya Mahaprabhu
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Kindness in its narrowest and selfish sense is confined to the physical, mental and moral ameliorations of one’s own egotism.
--- Sri Chaitanya Mahaprabhu
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He who worships me for worldly prosperity is a booby of the first magnitude, sayeth the lord.
--- Sri Chaitanya Mahaprabhu
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If in worshiping me he is seeking worldly enjoyment, what a fool he is begging for poison instead of nectar.
--- Sri Chaitanya Mahaprabhu
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Ye that are born as men in the land of Bharata, attaining the true significance of human life do good unto others.
--- Sri Chaitanya Mahaprabhu
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Ye the children of Amrita, have recourse to Sri Krishna-Name and arrest the perverted current of life and redirect it towards the Eternal Source.
--- Sri Chaitanya Mahaprabhu
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Vain are the pedigree, scholarship, recitals, of Mantras, and austerities in a man who lacks faith in and devotional love for God.
--- Sri Chaitanya Mahaprabhu
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Scholasticism is not the be-all and end-all of learning, the ultimate end of which is the attainment of Krishna-Prema.
--- Sri Chaitanya Mahaprabhu
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Do not fall a prey to greed or hankering after fame: let Krishna be your all !
--- Sri Chaitanya Mahaprabhu
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He whose ears have not drunk deep the nectarine Deeds of Glory of the Lord Supreme Strides possesses only useless holes like the counterfeit cowries.
--- Sri Chaitanya Mahaprabhu
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Why dost thou pollute with chandala “envy” thy heart, which is the proper and holy seat for the Lord?
--- Sri Chaitanya Mahaprabhu
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Nectar-like Harikatha should not be heard, if narrated by a non-devotee and should be left unheeded, like the milk sipped by a snake.
--- Sri Chaitanya Mahaprabhu
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Service of God is the inherent and natural function of every pure soul inseparable from its very constitution.
--- Sri Chaitanya Mahaprabhu
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Service to God is only the noble virtue that unites all beings together, inspiring in one the presence of the Divinity.
--- Sri Chaitanya Mahaprabhu
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Just as taking food through the mouth all the organs of senses are nourished so also by serving Krishna alone, all the deities are served.
--- Sri Chaitanya Mahaprabhu
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Sing nothing but Krishna, day and night, think of nothing but Krishna.
--- Sri Chaitanya Mahaprabhu
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If you feel affection for Me, whether in sleep, or at meals, or waking hours, day and night, think only about Krishna, recite the Name- Krishna.
--- Sri Chaitanya Mahaprabhu
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Think you are an eternal servant of the servants of the Lotus Feet of Sri Krishna, the Lord of the Gopies.
--- Sri Chaitanya Mahaprabhu
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By no other means but only by uttering Divine Name one can cross the ocean of miseries and attain the ultimate happiness.
--- Sri Chaitanya Mahaprabhu
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Through Nama-Samkirtan alone, all get rid of their griefs and faults and become devotees of Hari.
--- Sri Chaitanya Mahaprabhu
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Nectar-like Harikatha should not be heard, if narrated by a non-devotee and should be left unheeded, like the milk sipped by a snake.
--- Sri Chaitanya Mahaprabhu
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As long as man does not become surrendered to God and become His servant, ao long as a thief, the house becomes a prison and all actions become the chain on his leg.
--- Sri Chaitanya Mahaprabhu
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A Guru is not a Guru , whi is unable to help to get rid his desiple from the whirling sorrows.
--- Sri Chaitanya Mahaprabhu
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No one is fit to preach who does not follow in his own life what he stands for. every true preceptor should live the principle he preaches.
--- Sri Chaitanya Mahaprabhu
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Service to God is only that noble performance that unites all beings together, inspiring in one the presence of the Divinity.
--- Sri Chaitanya Mahaprabhu
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Service of God is the inborn and natural function of every identity inseperable from its very constitution.
--- Sri Chaitanya Mahaprabhu
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Just as taking food through the mouth all the organs of senses are nourished ao also by serving Krishna alone all the deities are served
--- Sri Chaitanya Mahaprabhu

"Time is called kala--past, present and future. What is now present, tomorrow will be past, and what is now future, tomorrow will be present. But this past, present and future are the past, present and future of the body. We do not belong to the category of the past, present and future. We belong to the category of eternity. Therefore one should be concerned with how to attain or how to be elevated to the platform of eternity. The developed consciousness of the human being should be utilized not in the animal propensities of eating, sleeping, mating and defending but in searching out the valuable path which will help him get that life of eternity. It is said that the sun is taking away our duration of life--every minute, every hour, every day--but if we engage ourselves in the topics of Uttama-sloka, the topics of the Lord, that time cannot be taken away. The time one devotes in a Krsna consciousness temple cannot be taken away. It is an asset--a plus, not a minus. The duration of life, so far as the body is concerned, may be taken; however one tries to keep it intact, no one can do it. But the spiritual education we receive in Krsna consciousness cannot be taken away by the sun. It becomes a solid asset."

Easy Journey to Other Planets, Chapter 2

"If the spirit soul engages in the spiritual activities of devotional service, he is completely freed from the platform of birth and death. His next position is complete spiritual freedom from a material body. The fear of death is the action of the kala, or the time factor, which represents the influence of the Supreme Personality of Godhead. In other words, time is destructive. Whatever is created is subject to destruction and dissolution, which is the action of time. Time is a representation of the Lord, and it reminds us also that we must surrender unto the Lord. The Lord speaks to every conditioned soul as time. He says in Bhagavad-gita that if someone surrenders unto Him, then there is no longer any problem of birth and death. We should therefore accept the time factor as the Supreme Personality of Godhead standing before us."

Srimad-Bhagavatam 3:26:16 Purport

"According to the Vedic teachings, anyone who does not accept the Vedic way of life, he is called atheist. Therefore, according to Vedantists, Buddhists are called atheist. Actually Buddha philosophy does not accept God, neither soul. They simply philosophize on the material elements, and they want to finish the material exis..., dismantle the material elements. Nirvana. So Caitanya Mahaprabhu has remarked that the Buddhists are honest. They frankly say that "We don't accept your Vedas." But the Shankarites, they are cheaters, because they are accepting Vedas, but on the basis of Buddha philosophy. That is cheating."

Srila Prabhupada Lecture on Srimad-Bhagavatam, 09-17-72, Los Angeles

".... Sankaracarya's belief is personal. Actually he is a covered personalist. He became impersonalist just to drive away Buddhism. All of India was Buddhist voidism. So, although a personalist, he had to keep pace with voidism by expounding impersonalism. There is very little difference between impersonalism and voidism, but because he had to bring Buddhists back to the Vedic cultural form, he adopted impersonalism. From the Padma Purana, it is learned that Sankaracarya is Lord Siva, and who can be a greater devotee than Lord Siva? Lord Siva is considered to be the foremost Vaisnava."

Srila Prabhupada Letter to Damodar, 11-12-70

"The Mayavadi philosophy is veiled Buddhism." In other words, the voidist philosophy of Buddha is more or less repeated in the Mayavadi philosophy of impersonalism, although the Mayavadi philosophy claims to be directed by the Vedic conclusions. Lord Siva, however, admits that this philosophy is manufactured by him in the age of Kali in order to mislead the atheists. "Actually the Supreme Personality of Godhead has His transcendental body," Lord Siva states. "But I describe the Supreme as impersonal. I also explain the Vedanta-sutra according to the same principles of Mayavadi philosophy."

Teachings of Lord Caitanya, Chapter 19

"One class of transcendentalists is called impersonalistic, Mayavadi. They are generally known as Vedantists, led by Sankaracarya. And there is another class of transcendentalists, called Vaisnavas, like Ramanujacarya, Madhvacarya, Visnu-svami. Both the Sankara-sampradaya and the Vaisnava-sampradaya have accepted Krsna as the Supreme Personality of Godhead. Sankaracarya is supposed to be an impersonalist who preached impersonalism, impersonal Brahman, but it is a fact that he is a covered personalist. In his commentary on the Bhagavad-gita he wrote, "Narayana, the Supreme Personality of Godhead, is beyond this cosmic manifestation." And then again he confirmed, "That Supreme Personality of Godhead, Narayana, is Krsna. He has come as the son of Devaki and Vasudeva." He particularly mentioned the names of His father and mother. So Krsna is accepted as the Supreme Personality of Godhead by all transcendentalists. There is no doubt about it."

Sri Isopanisad, Introduction

"The Mayavadis say that the world created by maya is false, and that actually there is no living entity but only one spiritual effulgence. They further say that God is imaginary, that people think of God only because of ignorance, and that when the Supreme Absolute Truth is befooled by the external energy, maya, He becomes a jiva, or living entity. Upon hearing all these nonsensical ideas from the nondevotee, a devotee is greatly afflicted, as if his heart and soul were broken."

Caitanya-caritamrta, Antya lila 2:99

"There are four Sampradayas from the beginning of the creation. One is called Brahma Sampradaya, and is coming down by disciplic succession from Brahma; another Sampradaya is coming down from Laksmi, called Sri Sampradaya; another is coming down from the Kumaras, they are known as Nimbarka Sampradaya; another Sampradaya is coming from Lord Siva, Rudra Sampradaya or Visnu Swami. These are four bona fide Sampradayas that are accepted by the bona fide spiritualists. The Impersonalist Sampradaya is not original, neither the Impersonalist Sampradaya or party can help us. At the present moment there are so many Sampradayas, but we have to test them about their method of disciplic understanding. Anyway, all the four Sampradayas above mentioned, they are after worshipping the Supreme Lord Visnu, in His different Expansions, and some of them are in favor of worshipping Radha Krishna."

Srila Prabhupada Letter to Upendra, 02-13-68, Boston

"One may remain a householder, medical practitioner, an engineer or whatever. It doesn't matter. One only has to follow the instruction of Sri Caitanya Mahaprabhu, chant the Hare Krishna maha-mantra and instruct relatives and friends in the teachings of Bhagavad-gita and Srimad-Bhagavatam [...] It is best not to accept any disciples." (C.c. Madhya, 7.130, purport)

"...in order to receive the real message of Srimad-Bhagavatam one should approach the current link, or spiritual master, in the chain of disciplic succession." (S.B. 2.9.7, purport)

"One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorised by his predecessor spiritual master. This is called diksa-vidhana." (S.B. 4.8.54, purport)

"There are two conceptions, the physical conception and the vibrational conception. The physical conception is temporary. The vibrational conception is eternal.[...] When we feel separation from Krishna or the Spiritual Master, we should just try to remember their words or instructions, and we will no longer feel that separation. Such association with Krishna and the Spiritual Master should be association by vibration not physical presence. That is real association."
(Elevation to Krishna Consciousness, chapter 4)

"It is sometimes misunderstood that if one has to associate with persons engaged in devotional service, he will not be able to solve the economic problem. To answer this argument, it is described here that one has to associate with liberated persons not directly, physically, but by understanding, through philosophy and logic, the problems of life."
(SB 3:31:48 purport)

"The spiritual master by his words, can penetrate into the heart of the suffering person and inject knowledge transcendental which alone can extinguish the fire of material existence."
(S.B. 1.7.22, purport)

"The disciple and Spiritual Master are never separated because the Spiritual Master always keeps company with the disciple as long as the disciple follows strictly the instructions of the Spiritual Master. This is called the association of Vani. Physical presence is called Vapuh. As long as the Spiritual Master is physically present, the disciple should serve the physical body of the Spiritual Master, and when the Spiritual Master is no longer physically existing, the disciple should serve the instructions of the Spiritual Master."
(S.B. 4:28:47, purport)

"If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual masters instructions and the spiritual master himself. In the absence therefore, his words of direction should be pride of the disciple."
(C.c. Adi 1.35, purport)

"He lives forever by his divine instructions, and the follower lives with him."
(S.B. Preface)

Adapted from Shri Padma Purana,
Uttara Khanda Chapters 235-236.

Parvati Said, "O Lord Shiva, You once told me that one should avoid speaking with Pasandi atheistic demon,and that doing so is worse then talking to candalas outcastes. Please tell me of what are the symptoms of such persons and what signs do they wear on their bodies?"

Shiva replied,"Those Persons who,deluded by ignorace,describw any other deity being superior to Vishnu,The Lord of the world, are said to be Pasandis. Those who,although they do not belong to the Vanaprastha asrama, use skulls, decorate their bodies with ashes and bones, have non-Vedic marks, matted hair, and wear garments of tree bark, are said to be pasandis. Those brahmanas who are devoid of the marks and symbols dear to Vishnu, such as conches, discs,and vertical-lined tilaka worn on the forehead, are said to be pasandis. That brahman who does not follow the practices given in the sastra should be known as a pasandi and should be condemned by all people. Those who have no devotion for the Lord are said to be pasandi. One who behaves as he likes and offers oblations in to the fire for the worship of deities other than Lord Vishnu should be known as a pasandi, for Lord Vishnu is the enjoyer of fruit of all sacrifices and is the deity of brahmanas. He who considers Lord Vishnu as equal to other deities such as Brahma and myself, Rudra,should always be called a pasandi. That brahmana, who with his speech, body,and deeds dose not recognize Vishnu,is a pasandi. What is the use of saying much in this regard? Those brahmanas who are not devotees of Vishnu should never be asked any questions, should never be talked to,and should never be seen,"

Parvati said,"O lord,O best of gods,I want to ask you something secret. Through love for me,please answer. I have a great doubt.The sastras condemn using skulls, dercorating the body with ashes, and wearing skins of animals. Yet,you do all these things. Why are these thing condemned? O Lord of the gods, O highly intelligent one, due to women's natural fickleness I am asking you these questions. It may be that due to your great power you do not have to follow the sastric injunctions you just described, but previously you had not instructed me in this way. Therefore,O lord, please pardon my question."

Inquired thus by Pavati in that lonely place free from people,Lord Shiva explained to her the great secrets of his own behaviour. Shiva said, "O Goddess, please listen carefully. I shall tell you a very wonderful secret. You should not repeat what I am about to tell you to common people. I shall tell you the since your body is not separate form mine. Long ago, in the age of Swayambhuva Manu, there were many great demons like Namuchi [The demon Namuchi is described in Shrimad Bhagavatam 8.11.23-40.] who were very powerful and valorous heroes. All of them were devoted to Vishnu, acted purely, and were free from all sins. They followed the pratices laid down in the Vedas. Seeing this, all of gods head by Indra were greatly frustrated. Overcome by fear,they approached Lord Vishnu and took shelter of Him.

"The devas said,'O Kesava, only You can conqeur these great demons who cannot be conqured by all of the gods and who have washed off their sins with penance.'"

Lord Shiva continued, "Hearing the frightful words of the demigods, Lord Vishnu, Purushottma consoled the devas,and said to me,'O Rudra,O you of might arms, O you who are the best of the gods, for the purpose of deluding the enemies of the demigods prepere a course of conduct to be followed by pasandis. Narrate to them the dark puranas, which will take them astray. O intelligent one, you should create holy texts that will cause the demons to become confused.

"'Through devotion to Me,and for the good of the world, You should approach atheistic sages such as Kanada, Gautama,Sakti, Upamanyu, Jaimini, Kapila,[not to be confused with Kapila,the son of Devahuti], Durvasa, Mrikandu, Brihaspati, Bhargava, and Jamadagni. Exert upon them your power of suggestion. Being infused by your power they will become powerful pasandis. There is no doubt about it. Empowered by you, these brahmanas will narrate to the three worlds the Puranas and doctrines in the mode of ingnorance. O Shiva, on your person you should bear symbols like a skull, animal skins, ashes, and bones. Dressed in way you should fully delude everyone in the three Worlds. You should also inaugurate the pasupata order [The pasupates are a group of followers of Lord Shiva] with its divisions like kankala, saiva, pasanda and mahasaiva. Through these persons you should preach a doctrine whose followers wear no particular identifying marks and are outside the Vedic fold. Wearing ashes and bones, they will be bereft of higher consciousness and will consider you to be the greatest god.

"'Taking to these doctrines, all of these demons will become averse to Me in a moment.There is no doubt it. O powerful Rudra,in every age in My different incarnations I too shall worship you to delude the demons. Following these doctrines,they will undoubtedly fall down.'"

Lord Shiva then told Parvati, "O beautiful one, after hearing Lord Vishnu's words, although I am a good speaker I become helpless snd silent.Then offering my obeisances to Lord Vishnu, I said, O Lord,if I do what You have said,it will certainly lead to my destruction. It is is not possoble for me to carry out this instrustion, yet Your order is not to be disobeyed. This is very Painful."

"O goddess,hearing my words, Vishnu spkoke in such way to restore my happiness. He said,'This will not be the cause of your destruction. Do as I order you for the good of the demigods. I shall also give you the means to maintain yourself while you are preaching these demoniac philosophies. Then with compassion, Lord Vishnu gave me the prayers known as Vishnu-sahasra-nama. Vishnu said,'Installing Me in your heart, utter My indestructible mantra. This very powerful six-syllable mantra is transcendental and awards liberation to thise who worship Me with devotion. There is no doubt about this.'

indivar-dala-syamam padma-patra-vilocanam
sankhanga-sarngesu-dharam sarvabharana-bhusitam

pita-vastram catur-bahum janaki-priya-vallabham
shri-ramaya nama ity evam uccaryam mantram-uttamam

sarva-duhkha haram caitat papinam api mukti-dam
imam mantram japan nityam amalas tvam bhavisyasi

I offer my obeisances to Him, dark like the petal of a blue lotus, with lotus-petal eyes, holding a conch, a disc, and sarnga bow, adorned with all ornaments, wearing yellow ornements, having four arms, and who is the dear lord of Janaki, Sita-devi.The divine mantra, 'shri-ramaya namah,' should be chanted. It remones all lamentation and gives salvation to even sinners. One who regularly chants this mantra will be free from all contamination.[6.235.44-46]

"'All of the sinful rections due to wearing ashes and bones will all be destroyed and everthing will beacome auspicious due to reciting My mantra. O best of the gods, being pleased I shall destroy all sin. By My blessings, devotion to no other god than Me will arise. In your heart, worship Me who is the Supreme Being. Obey My order. Due to love for Me, everything will be auspicious for you. 'Having thus ordered Me, O goddes, He dismissed the hosts of gods who then returned to their own abodes. The gods led by Indra then requested me, 'O Mahadev, Shiva, Quickly perform those beneficial acts as instructed by Lord Vishnu.'"

Mahadeva then said to goddess Parvati, "O auspicious one, for the good of the gods I took to the way of the pasandis and started wearing skulls, hides, ashes, and bones. O auspicious one, as instructed by Lord Vishnu, I distributed the tamasic puranas and the pasandi Shiva doctrines. O sinless one, by entering Gautama and other brahmanas with my potency I proclaimed texts outside the Vedic fold. Adopting the system I gave, all of the wicked demons became averse to Lord Vishnu, and were enveloped in ignorance. Applying ashes to their bodies and performing severe penance, they stopped worship of Lord Vishnu and worshiped only me with flesh, blood and sandalwood.

"Receiving boons from me, they became intoxicated with power and pride. They were very much attached to the object of the senses, and were full of lust and anger. In that condition, devoid of goodness, they were defeated by the devas. Bereft of righteous paths, those who resort to this doctrine of mine alway go to hell.

"O goddess, thus this behavior of mine is only followed by me for the good of the gods. Following Lord Vishnu's order, I decorate myslf with ashes and bones. O goddess, these external marks are meant only for deluding the demons. In my heart I always meditate upon the Supreme Lord Vishnu and always chant His mantras. By chanting this great six-syllable mantra I taste the eternal nectar of ecstatic joy. O Lady with an auspicious face, I have answered all that you have asked me. Affectionately I ask you, what else do you desire to hear?"

Parvati said, "O sinless one, tell me about the tamasic scriptures that were composed by the brahmanas bereft of devotion to the Lord. O Lord of the demigods Please tell me their names in sequence.

Lord Shiva replied, "O goddess, please listen. In sequence I shall tell you about the tamasic texts. Simply by remembering them even wise persons become deluded. First,I Myself proclaimed the Shiva, pasupata, and related texts. After my power had entered him, Kanada preached the Vaisesika Philosophy. Similarly, Gautama preached Nyaya,and Kapila preached the atheistic Sankhya. Brihaspati preached the much-censured Charvaka doctrine, and Buddha proclaimed Buddhism to destroy the demons.

Padma Purana 6.236.7

mayavadam asac chastram pracchannam bauddham uchyate
mayaiva kalpitam devi kalau brahmana rupina

"Mayavada or Advaita philosophy is an impious, wicked belief and against all the conclusions of the Vedas. It is only covered Buddhism. My dear Parvati, in Kali-Yoga I assume the form of a brahmana (Adi Shankara) and teach this imagined philosophy.

Padma Purana 6.236.8-9

apartham sruti-vakyanam darsayan loka-garhitam
sva-karma-rupam tyajya tvam atraiva pratipadyate

sarva-karma paribhrastair vaidharma tvam tad ucyate
paresa-jiva-paraikyam maya tu pratipadyate

"This mayavada advaita philosophy preached by me (in form of Adi Shankara) deprives the words of the holy texts of their acutal meaning and thus it is condemned in the world. It recommends the renunciation of one's own duties, since those who have fallen from their duties say that the giving up of duties is religiosity. In this way, I have also falsely propounded the identity of the Supreme Lord and the individual soul."

Padma Purana 6.236.10

brahmanas caparam rupam nirgunam vaksyate maya
sarva-svam jagato py asya mohanartham kalu yuge

"In order to bewilder the atheists, in Kali-yuga, I describe the Supreme Personality of Godhead Lord Gauranga Krishna to be without any form and without qualities."

Padma Purana 6.236.11

vedante tu maha-sastrera mayavadam avaidikam
mayaiva vaksyate devi jagatam nasha-karanat

"Similarly, in explaning Vedanta mahashastra, I described the same non-scriptural and inauspicious mayavada philosophy in order to mislead the entire population toward atheism by denying the personal form of my beloved Lord."

[As described in the seventh chapter of adi-lila of Shri Chaitanya Charitamrita, while speaking to Prakashananda Saraswati and the mayavadi sannyasis of Benares, Lord Shri Chaitanya Mahaprabhu cited these texts to show how Lord Shiva had come in Kali-yuga as Shripad Sankaracharya to propound the philosophy of monism and bewilder the souls. Cited translation of texts 7,10 and 11 are based on the translation of His Divine Grace Shrila A.C Bhaktivedanta Swami Prabhupada as found in his purport to Cc. Adi 7.110.]