From The Archive: The Rtvik Representative Of The Acharya

Jun 28, 2013 | Gurus | 0

Kṛṣṇacandra Dāsa – Vṛndāvan:  Shortly after His Divine Grace AC Bhaktivedanta Swami Śrīla Prabhupāda entered into his Samādhi līlā in 1977; 11 of his senior disciples and members of the GBC who held the official position of representatives of His Divine Grace in 1^st and 2^nd spiritual initiations [as per July 9^th Document], without authority and without an order by His Divine Grace announced themselves to be pure devotees of the Lord and forcibly seized the titles, roles and functions of acharyas and Initiating Spiritual Masters of ISKCON.

Several months prior to Śrīla Prabhupāda’s departure he signed a document to formalize the initiation process and granted some of his disciples to act on his behalf as representatives in the initiation process for his ISKCON society. This document is known as the July 9^th Document.

These 11 disciples’ duty as delineated in the July 9^th document, was “to act as ṛtvik representative of the acharya, for the purpose of performing initiations, both first initiation and second initiation” and were given no other ‘special’ duties or entitlements. Following is a breakdown of the specifics contained in the document for ease of reading.

1. Now that Śrīla Prabhupāda has named these representatives Temple Presidents may henceforward send recommendations for first and second initiation to whichever of these eleven representatives are nearest their Temple.
2. After considering the recommendation, these representatives many accept the devotee as an initiated disciple of Śrīla Prabhupāda by giving a spiritual name, or in the case of a second initiation, by chanting on the Gāyatrī thread just as Śrīla Prabhupāda had done.
3. The name of a newly initiated disciple should be sent by the representative who has accepted him or her to Śrīla Prabhupāda, to be included in Divine Grace’s “Initiated Disciples” book.

The role of the Temple President is also included in the July 9^th Document:

“After the Temple President receives a letter from these representatives giving the spiritual name or the thread, he can perform the fire yajña in the Temple as was being done before.”

Basically the “representative’s” duty was to act in an official capacity to officially accept, name and record any candidates who were being recommended by the local Temple President for initiation while Śrīla Prabhupāda was not present. The Temple President did the rest. The 9^th of July Document did not authorise the “representatives” to do anything else.

How that would translate into practice would be if, say, the ṛtvik representative of Śrīla Prabhupāda was stationed in Vrdnavan while the candidate for initiation was a member of the Delhi Temple. The Delhi TP would send the recommendation to the representative in Vṛndāvan who would give the candidate their name or chant on their Brahmin thread. Once this was done the representative would record their name in the Śrīla Prabhupāda disciple book and the rest including the ceremony would be done by the Temple President. This left Śrīla Prabhupāda free to work on his writing and preaching activities.

The July 9^th Document did not authorize them as representatives of Śrīla Prabhupāda; to intervene in the process by removing the role of the Temple President in the initiation process established by Śrīla Prabhupāda and then take the place of the Brahman and preside at the fire yajña to personally initiating the bhakta nor did it give justification for the so called representative to be present in any capacity at the actual initiation yajna – which is unnecessary as Śrīla Prabhupāda will always be ‘present’ at any ceremony conducted under his instructions.

It also did not give them or anyone the right to act as a ṛtvik guru and personally initiate the candidate on behalf of Śrīla Prabhupāda. It merely granted a select number of devotees to act as Śrīla Prabhupāda’s representative in a more or less bureaucratic function in the initiation process.

They were only ṛtvik ‘representatives’ of the Acharya [Śrīla Prabhupāda] for the purpose of initiation, and were never termed as, or considered ṛtvik gurus by Śrīla Prabhupāda. They merely officially represented Śrīla Prabhupāda as he was not able to be in attendance as it was a growing worldwide Society and Śrīla Prabhupāda could not be everywhere at the same time.

Being a “representative” does not infer that one is a guru in any shape or form of the term. A representative is a person who represents someone else’s policy or purpose or stands in for a person. A representative represents someone for a specific purpose. If a representative is to represent Śrīla Prabhupāda for a TV interview it does not mean that the representative impersonates Śrīla Prabhupāda during or after the interview is over and conducts their affairs as if they were Śrīla Prabhupāda. They represented Śrīla Prabhupāda for a specific purpose, nothing more and nothing less.

The idea that the ṛtvik representative of Śrīla Prabhupāda is a ṛtvik guru and actually initiates devotees on behalf of Śrīla Prabhupāda is a misconception.

If there is no order rescinding this mandate by Śrīla Prabhupāda then one would have to believe that this system was established by Śrīla Prabhupāda to be enacted when he was not physically present to initiate the devotee, and is therefore still applicable. If Śrīla Prabhupāda did in fact intend that this elaborate document be in place for the remaining months he had before he entered into samadhi then he would have given instructions in this very document, but he did not.

The ṛtvik representatives would continue as established by Śrīla Prabhupāda and they would have no actual part in the initiation process other than that stated by the July 9^th Document.

Senior men would be appointed by the GBC, as the need arose, to act in the capacity of a ṛtvik representative of Śrīla Prabhupāda, in the initiation process and the Temple Presidents would look after the rest.

This system effectively removes the concern that everyone has, that the representative will impersonate Śrīla Prabhupāda, and start making their own disciples whether they are his ṛtvik disciples or his dīkṣā disciples. There will be no avenue for anyone to be anyone else’s disciple as they would be Śrīla Prabhupāda’s disciples; as per the July 9^th Document.

For no matter what – ṛtvik guru or voted in dīkṣā guru – no baddha jīva, who is not on the uttama platform, is able to withstand the allure of worship, fame, power and respect that such an elevated status brings. NO ONE! We have to accept that our duty, our sevā, our role in ISKCON under the auspices of Śrīla Prabhupāda is to act as preachers according to our actual adhikāra.

To this day the GBC, as a body, use their positional power as managers of ISKCON to continue to promote and forcefully support the heretical philosophical deviation that the original 11 usurpers imposed upon Śrīla Prabhupāda’s ISKCON claiming that the role of a dīkṣā guru is open to anyone they deem fit and continues to appoint more and more unqualified, kannistha adhikāra devotees, into the role and function of a dīkṣā guru.

Thus, they have relegated His Divine Grace AC Bhaktivedanta Swami Śrīla Prabhupāda as merely the ‘preeminent’ śikṣā guru of ISKCON thus denying his preeminent position as the sole dīkṣā guru of ISKCON. (Per GBC Resolution 1998 404 [Vision and Goal] Definitions of guru and divya jñāna)

Yet the July 9^th Document clearly states what the process of initiation should be, when His Divine Grace is not physically present. The only contention would be that the neophyte devotee mistakenly believes that the soul dies when the body dies and that a Vaiṣṇava’s soul can also die and that they are no longer functional in the sense of providing diksa or transcendental knowledge, divya jñāna, as they are dead.

However, being the ‘devotee Bhāgavata’ embodied in his transcendental books which provide both the ‘book Bhāgavata’ and the ‘devotee Bhāgavata’; via Śrīla Prabhupāda’s purports, Śrīla Prabhupāda is always with us and instructing us and similarly Kṛṣṇa is there through the book Bhāgavata. Those with a poor fund of knowledge or who are envious in nature cannot understand these topics.

“There are two types of Bhāgavatas, namely the book Bhāgavata and the devotee Bhāgavata. Both the Bhāgavatas are competent remedies, and both of them or either of them can be good enough to eliminate the obstacles. A devotee Bhāgavata is as good as the book Bhāgavata because the devotee Bhāgavata leads his life in terms of the book Bhāgavata and the book Bhāgavata is full of information about the Personality of Godhead and His pure devotees, who are also Bhāgavatas. Bhāgavata book and person are identical.

The devotee Bhāgavata is a direct representative of Bhagavān, the Personality of Godhead. So by pleasing the devotee Bhāgavata one can receive benefit of the book Bhāgavata.” [Śrīmad Bhāgavatam Canto 1: Chapter Two, Text 18]

So, we can all stop dreaming of being a diska guru or a ṛtvik guru and allow the pure devotee, the śuddha bhakta, the mahātmā, the paṇḍita, the devotee bhāgavata, the seventh Goswami, the jagat guru and ISKCON’s dīkṣā guru, our parama guru His Divine Grace AC Bhaktivedanta Swami Śrīla Prabhupāda be who he is – the divine representative of the Supreme Personality of Godhead Śrī Kṛṣṇa.

We on the other hand “represent” Śrīla Prabhupāda and as such humbly preach the glories of the holy name and do our duty as prescribed by His Divine Grace AC Bhaktivedanta Swami Prabhupāda.

All glories to Śrīla Prabhupāda!

Yours in the service of Śrīla Prabhupāda

Kṛṣṇacandra Dāsa

Revised November 2012Originally Published: November 2011

Sri Nityananda Prabhu avirbhava tithi [Appearance day]
Thursday, February 25, 2021 [Mayapura, West Bengal, Bharata Bhumi time]

Sri Nityananda Prabhu avirbhava tithi [Appearance day]
Thursday, February 25, 2021 [Mayapura, West Bengal, Bharata Bhumi time]compiled by Yasoda nandana dasa

Proof from Srila Prabhupada that Hayagriva Dasa

DID NOT change the BG philosophy in any way in the Macmillan edition

Hare Krsna. All glories to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada and his Original, Unadulterated, Macmillan 1972 Bhagavad Gita As It Is. All glories to all Vaisnavas. 

 The following letter proves that Hayagriva Das did not change the BG philosophy in any way. What more proof than this is required for us to accept the Macmillan edition? This shows there was no need to make 5000+ changes. 

 Letter to Hansadutta written from Honolulu

June 08, 1975

Bhaktivedanta Manor

My dear Hansadutta,

 Please accept my blessings. I am in due receipt of your letter dated May 30, 1975 and have noted the contents. I don’t think that Hayagriva is at fault. He has not changed the meaning or the philosophy in any way. But if you like to use the original manuscript, then if it is possible, you can use it.

 I hope this meets you in good health.

 Your ever well-wisher,

A.C. Bhaktivedanta Swami
ACBS/ps

This letter proves everything regarding the confusions that may be caused among some devotees. It is therefore COMPULSORY that we all must accept this statement because it was written by Srila Prabhupada who is not a conditioned soul, but a confidential associate of Krsna. 

 If anyone still hesitates to accept this, then that person is not sane and does not want to see the truth intentionally.  Therefore, some statements made earlier by ISKCON leaders are now presented which also confirm that Srila Prabhupada’s BG has been established and there is “no room for manipulation”. Now both the following proofs easily convince all that the only Authorized edition is the Macmillan 1972 print. Nothing else. 

 1.Jayadvaita Swami himself confirms that Bhagavad Gita is established, now what is the need to revise it

 A very important conversation where Jayadvaita Swami states that establishment of BG is done by Srila Prabhupada.

 Srila Prabhupāda: So, this is the position. The whole Vṛndāvana is full of Māyāvādīs. We have to be very, very cautious and careful. I was there. That Brahmānanda protested against that Aurobindo. And then “Don’t speak of Gītā.”

 Tamāla Kṛṣṇa: Yes, that’s what they told him.

 Jayādvaita: They shouldn’t speak of Gītā. They should speak of whatever other thing they want.

 Tamāla Kṛṣṇa: Then why call it Gītā-pratiṣṭhāna?

 Jayādvaita: That’s Prabhupāda’s promise. He’s establishing Bhagavad-gītā.

 Srila Prabhupāda: Eh?

 Jayādvaita: The actual establishment of Bhagavad-gītā is being done by Your Divine Grace. They should admit that, “We have our philosophy, but as far as Bhagavad-gītā goes, Śrīla Prabhupāda is establishing it all over the world. We have something else, our own idea.” They can say that.

Srila Prabhupāda: Now find out the way how to stop this class of men speaking in our halls.

[Room Conversation 1-VRNDAVAN – November 03, 1977]

This shows that the BG is already potent enough and its establishment is already done, so there is no need for its editing.   This is a solid proof that shows the editors themselves knew that the 1972 edition was the only original established edition. 

2. Gopala Krsna Goswami confirms that the Macmillan Edition has “No room for manipulation”

 In the conversation below, we see GKG saying that this BG has “no room for manipulation”, also in the same excerpt Srila Prabhupada repeats himself twice saying that he is presenting “AS IT IS”

 Gopāla Kṛṣṇa: Each śloka. Each chapter.

Guest (2): No, no. Not inside the book. Different volumes. Like eighteen chapters, but eighteen volumes.

Srila Prabhupāda: No, no

Gopāla Kṛṣṇa: No. It’s in one book. Twelve hundred pages.

Indian man (3): And the interpretation is by you yourself?

Srila Prabhupāda: Yes. Not interpretation. I am explaining as it is. You can read one.

Indian man (3): Have you tried to compare with Gītā written by Gyaneshvara, or by Vinoba Bhave or by somebody else?

Srila Prabhupāda:: According to Bhagavad-gītā, if you don’t follow the instruction of Bhagavad-gītā, you may be very learned scholar, whatever you write, it is lost. We follow that principle. As stated in the Bhagavad-gītā, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). (aside) Find out this Fourth Chapter.

Indian man (2): Have these books been reviewed in foreign papers?

Srila Prabhupāda:: It is very widely read.

Gopāla Kṛṣṇa: For example, in the Fourth Chapter Lord Kṛṣṇa says:

evaṁ paramparā-prāptamimaṁ rājarṣayo viduḥsa kāleneha mahatāyogo naṣṭaḥ parantapa (BG 4.2)

Srila Prabhupāda:: Kṛṣṇa says that this Bhagavad-gītā has to be received by the disciplic succession. And sa kālena yogo naṣṭaḥ parantapa. Because that disciplic succession is now broken, that yoga system is now lost. So, all these interpreters, they are interpreting in their own way. herefore, it is lost. So, there is no use of consulting this lost version.

Indian man (3): So, you just give it as it is.

Srila Prabhupāda: That is . . . therefore my Bhagavad-gītā is named Bhagavad-gītā As It Is. No interpretation.

Gopāla Kṛṣṇa: Each verse is the original Sanskrit śloka, English transliteration, word-by-word meaning, so there’s no room for manipulation. There’s a translation and purport. Every book that Śrīla Prabhupāda has written has the same format, and each book is illustrated.

[Room conversation, December 29,1976, Bombay]

 Bhagavad Gita 1972 Edition Review by a scholar:

“The authorized edition of Bhagavad-gita will help to stop

the terrible cheating of ‘gurus’ and ‘yogis’ who are false and unauthorized.”

Letter to: Svarupa, Ranadhira

Mayapur-3 February, 1976

Los Angeles

My dear Svarupa and Ranadhira,

Please accept my blessings. I beg to thank you for your letter dated January 30th, 1976 with the important enclosures.

The membership pamphlet is very nicely done. That you have got $20,000 in 1975 from the members is certainly very noteworthy. Develop the program more if the results are so good. Also, along with the pamphlet and The K.C. Movement Is Authorized you can send our book catalog. Then the philanthropists will be able to purchase our books.

The reviews have very much encouraged me. Especially those of Prof. Bhatt and Prof. Vajpeye. I have personally written a letter of thanks to Dr. Bhatt, that he has so much encouraged me. Dr. Vajpeye’s review we are going to print and widely distribute, especially in Bombay and Madras, where there is so much propaganda from these bogus gurus and yogis. He has got practical experience of how they are cheating the innocent people in foreign countries and he has written; “The authorized edition of Bhagavad-gita will help to stop the terrible cheating of ‘gurus’ and ‘yogis’ who are false and unauthorized.

Sri Varaha dvadasi
Wednesday, February 24, 2021 Mayapura, India time

Sri Varaha dvadasi
Wednesday, February 24, 2021 Mayapura, India timecompiled by Yasoda nandana dasa

Srila Prabhupada glorifies Sri Varaha deva

niśamya te ghargharitaṁ sva-kheda-kṣayiṣṇu māyāmaya-sūkarasyajanas-tapaḥ-satya-nivāsinas tetribhiḥ pavitrair munayo ’gṛṇan sma

niśamya—just after hearing; te—those; ghargharitam—the tumultuous sound; sva–kheda—personal lamentation; kṣayiṣṇu—destroying; māyā-maya—all-merciful; sūkarasya—of Lord Boar; janaḥ—the Janaloka planet; tapaḥ—the Tapoloka planet; satya—the Satyaloka planet; nivāsinaḥ—residents; te—all of them; tribhiḥ—from the three Vedas;pavitraiḥ—by the all-auspicious mantras;munayaḥ—great thinkers and sages; agṛṇansma—chanted

When the great sages and thinkers who are residents of Janaloka, Tapoloka and Satyaloka heard the tumultuous voice of Lord Boar, which was the all-auspicious sound of the all-merciful Lord, they chanted auspicious chants from the three Vedas

Purport
The word māyāmaya is very significant in this verse. Māyā means “mercy,” “specific knowledge” and also “illusion.” Therefore Lord Boar is everything; He is merciful, He is all knowledge, and He is illusion also. The sound which He vibrated as the boar incarnation was answered by the Vedic hymns of the great sages in the planets Janaloka, Tapoloka and Satyaloka. The highest intellectual and pious living entities live in those planets, and when they heard the extraordinary voice of the boar, they could understand that the specific sound was vibrated by the Lord and no one else. Therefore they replied by praying to the Lord with Vedic hymns. The earth planet was submerged in the mire, but on hearing the sound of the Lord, the inhabitants of the higher planets were all jubilant because they knew that the Lord was there to deliver the earth. Therefore Brahmā and all the sages, such as Bhṛgu, Brahmā’s other sons, and learned brāhmaṇas, were enlivened, and they concertedly joined in praising the Lord with the transcendental vibrations of the Vedic hymns. The most important is the Bṛhan-nāradīya Purāṇa verse HareKṛṣṇa, HareKṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ HareRāma, HareRāma, Rāma Rāma, Hare Hare
Srimad-Bhagavatam 3.13.25

teṣāṁ satāṁ veda-vitāna-mūrtirbrahmāvadhāryātma-guṇānuvādamvinadya bhūyo vibudhodayāyagajendra-līlo jalam āviveśa
Playing like an elephant, He entered into the water after roaring again in reply to the Vedic prayers by the great devotees. The Lord is the object of the Vedic prayers, and thus He understood that the devotees’ prayers were meant for Him

Purport

The form of the Lord in any shape is always transcendental and full of knowledge and mercy. The Lord is the destroyer of all material contamination because His form is personified Vedic knowledge. All the Vedas worship the transcendental form of the Lord. In the Vedic mantras the devotees request the Lord to remove the glaring effulgence because it covers His real face. That is the version of the Īśopaniṣad. The Lord has no material form, but His form is always understood in terms of the Vedas. The Vedas are said to be the breath of the Lord, and that breath was inhaled by Brahmā, the original student of the Vedas. The breathing from the nostril of Brahmā caused the appearance of Lord Boar, and therefore the boar incarnation of the Lord is the personified Vedas. The glorification of the incarnation by the sages on the higher planets consisted of factual Vedic hymns. Whenever there is glorification of the Lord, it is to be understood that Vedic mantras are being rightly vibrated. The Lord was therefore pleased when such Vedic mantras were chanted, and to encourage His pure devotees, He roared once more and entered the water to rescue the submerged earth. Srimad-Bhagavatam, 3.13.26

sa vajra-kūṭāṅga-nipāta-vega-viśīrṇa-kukṣiḥ stanayann udanvānutsṛṣṭa-dīrghormi-bhujair ivārtaścukrośa yajñeśvara pāhi meti

Diving into the water like a giant mountain, Lord Boar divided the middle of the ocean, and two high waves appeared as the arms of the ocean, which cried loudly as if praying to the Lord, “O Lord of all sacrifices, please do not cut me in two! Kindly give me protection!”

Purport

Even the great ocean was perturbed by the falling of the mountainlike body of the transcendental boar, and it appeared to be frightened, as if death were imminent. Srimad-Bhagavatam 3.13.29

khuraiḥ kṣuraprair darayaṁs tad āpautpāra-pāraṁ tri-parū rasāyāmdadarśa gāṁ tatra suṣupsur agreyāṁ jīva-dhānīṁ svayam abhyadhatta

Lord Boar penetrated the water with His hooves, which were like sharp arrows, and found the limits of the ocean, although it was unlimited. He saw the earth, the resting place for all living beings, lying as it was in the beginning of creation, and He personally lifted it.

Purport

The word rasāyām is sometimes interpreted to mean Rasātala, the lowest planetary system, but that is not applicable in this connection, according to Viśvanātha Cakravartī Ṭhākura. The earth is seven times superior to the other planetary systems, namely Tala, Atala, Talātala, Vitala, Rasātala, Pātāla, etc. Therefore the earth cannot be situated in the Rasātala planetary system. It is described in the Viṣṇu–dharma:

pātāla-mūleśvara-bhoga-saṁhatau
                                                                                                vinyasya pādau pṛthivīṁ ca bibhrataḥ
yasyopamāno na babhūva so ’cyuto
mamāstu māṅgalya-vivṛddhaye hariḥ

Therefore the Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets rest during the devastation at the end of Brahmā’s day.. Srimad-Bhagavatm 3.13.30

Books : Bhagavad-gita As It Is (1972) : Bg 6: Sankhya-yoga : Bg 6.47 : PURPORT : It is by great fortune that one comes to Kṛṣṇa consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogī concentrates his attention on Kṛṣṇa, who is called Śyāmasundara, who is as beautifully colored as a cloud, whose lotus-like face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the Supreme Personality of Godhead, and He descends like a human being, as the son of Mother Yaśodā, and He is known as Kṛṣṇa, Govinda and Vāsudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogī.

Books : Bhagavad-gita As It Is (1972) : Bg 18: Conclusion-The Perfection of Renunciation : Bg 18.65 : PURPORT : These words stress that one should concentrate his mind upon Kṛṣṇa-the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Kṛṣṇa found in the Brahma-saṁhitā and other literatures. One should fix his mind on this original form of Godhead, Kṛṣṇa. He should not even divert his attention to other forms of the Lord. The Lord has multi-forms, as Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Kṛṣṇa constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa’s.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.1: Questions by the Sages : SB 1.1.17 : PURPORT : As the supreme controller of both the material and spiritual worlds, the Lord has different incarnations of unlimited categories. Incarnations like Brahmā, Rudra, Manu, Pṛthu and Vyāsa are His material qualitative incarnations, but His incarnations like Rāma, Narasiṁha, Varāha and Vāmana are His transcendental incarnations. Lord Śrī Kṛṣṇa is the fountainhead of all incarnations, and He is therefore the cause of all causes..

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.3: Krsna Is the Source of All Incarnations : SB 1.3.5 : PURPORT : In different millennia there are different incarnations, and they are innumerable, although some of them are very prominent, such as Matsya, Kūrma, Varāha, Rāma, Nṛsiṁha, Vāmana and many others. These incarnations are called līlā incarnations. Then there are qualitative incarnations such as Brahmā, Viṣṇu, and Śiva (or Rudra) who take charge of the different modes of material nature,.

Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.3: Krsna Is the Source of All Incarnations : SB 1.3.26 : PURPORT : The list of incarnations of the Personality of Godhead given herein is not complete. It is only a partial view of all the incarnations. There are many others, such as Śrī Hayagrīva, Hari, Haṁsa, Pṛśnigarbha, Vibhu, Satyasena, Vaikuṇṭha, Sārvabhauma, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara, Bṛhadbhānu and others of the bygone ages. Śrī Prahlāda Mahārāja said in his prayer, “My Lord, You manifest as many incarnations as there are species of life, namely the aquatics, the vegetables, the reptiles, the birds, the beasts, the men, the demigods, etc., just for the maintenance of the faithful and the annihilation of the unfaithful. You advent Yourself in this way in accordance with the necessity of the different yugas. In the Kali-yuga You have incarnated garbed as a devotee.” This incarnation of the Lord in the Kali-yuga is Lord Caitanya Mahāprabhu. There are many other places, both in the Bhāgavatam and in other scriptures, in which the incarnation of the Lord as Śrī Caitanya Mahāprabhu is explicitly mentioned. In the Brahma-saṁhitā also it is said indirectly that although there are many incarnations of the Lord, such as Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma and many others, the Lord Himself sometimes incarnates in person. Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu are not, therefore, incarnations, but the original source of all other incarnations. This will be clearly explained in the next śloka.

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Books : Srimad-Bhagavatam : Canto 1:”Creation” : SB 1.3: Krsna Is the Source of All Incarnations : SB 1.3.28 : PURPORT : For example, Lord Paraśurāma and Lord Nṛsiṁha displayed unusual opulence by killing the disobedient kṣatriyas twenty-one times and killing the greatly powerful atheist Hiraṇyakaśipu. Hiraṇyakaśipu was so powerful that even the demigods in other planets would tremble simply by the unfavorable raising of his eyebrow. The demigods in the higher level of material existence many, many times excel the most well-to-do human beings, in duration of life, beauty, wealth, paraphernalia, and in all other respects. Still they were afraid of Hiraṇyakaśipu. Thus we can simply imagine how powerful Hiraṇyakaśipu was in this material world. But even Hiraṇyakaśipu was cut into small pieces by the nails of Lord Nṛsiṁha. This means that anyone materially powerful cannot stand the strength of the Lord’s nails. Similarly, Jāmadagnya displayed the Lord’s power to kill all the disobedient kings powerfully situated in their respective states. The Lord’s empowered incarnation Nārada and plenary incarnation Varāha, as well as indirectly empowered Lord Buddha, created faith in the mass of people. The incarnations of Rāma and Dhanvantari displayed His fame, and Balarāma, Mohinī and Vāmana exhibited His beauty. Dattātreya, Matsya, Kumāra and Kapila exhibited His transcendental knowledge. Nara and Nārāyaṇa Ṛṣis exhibited His renunciation. So all the different incarnations of the Lord indirectly or directly manifested different features, but Lord Kṛṣṇa, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations.

Books : Srimad-Bhagavatam : Canto 2: “The Cosmic Manifestation” : SB 2.10: Bhagavatam Is the Answer to All Questions : SB 2.10.47 : PURPORT : The present duration of a kalpa of Brahmā is called the Varāha-kalpa or Śvetavarāha-kalpa because the incarnation of the Lord as Varāha took place during the creation of Brahmā, who was born on the lotus coming out of the abdomen of Viṣṇu. Therefore this Varāha-kalpa is also called Pādma-kalpa, and this is testified by ācāryas like Jīva Gosvāmī as well as Viśvanātha Cakravartī Ṭhākura in pursuance of the first commentator, Svāmī Śrīdhara. So there is no contradiction between the Varāha and the Pādma-kalpa of Brahmā.

Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.5: Vidura’s Talks with Maitreya : SB 3.5.7 : PURPORT : The Lord appears in this universe in different incarnations like Matsya, Kūrma, Varāha and Nṛsiṁha, and He manifests His different transcendental activities for the welfare of the twice-born, the cows and the demigods. The Lord is directly concerned with the twice-born or civilized men. A civilized man is one who has taken his birth twice. A living entity takes birth in this mundane world due to the union of male and female. A human being is born due to union of the father and mother, but a civilized human being has another birth by contact with a spiritual master, who becomes the actual father. The father and mother of the material body are so only in one birth, and in the next birth the father and mother may be a different couple. But the bona fide spiritual master, as the representative of the Lord, is the eternal father because the spiritual master has the responsibility to lead the disciple to spiritual salvation, or the ultimate goal of life. Therefore, a civilized man must be twice-born, otherwise he is no more than the lower animals.

Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.9: Brahma’s Prayers for Creative Energy : SB 3.9.4 : PURPORT : The Lord expands Himself as the flames of a fire expand one after another. Although the original flame, or Śrī Kṛṣṇa, is accepted as Govinda, the Supreme Person, all other expansions, such as Rāma, Nṛsiṁha and Varāha, are as potent as the original Lord. All such expanded forms are transcendental. In the beginning of Śrīmad-Bhāgavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord. All the Lord’s forms are transcendental, and such manifestations are ever identical. The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists. Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell.

Srila Prabhupada explains the significance of Varaha-kalpa.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.11: Calculation of Time, from the Atom : SB 3.11.35 : PURPORT : According to Padma Purāṇa (Prabhāsa-khaṇḍa), in thirty days of Brahmā many kalpas take place, such as the Varāha-kalpa and Pitṛ-kalpa. Thirty days make one month of Brahmā, beginning from the full moon to the disappearance of the moon. Twelve such months complete one year, and fifty years complete one parārdha, or one half the duration of the life of Brahmā. The Śveta-varāha appearance of the Lord is the first birthday of Brahmā. The birth date of Brahmā is in the month of March, according to Hindu astronomical calculation. This statement is reproduced from the explanation of Śrīla Viśvanātha Cakravartī Ṭhākura.
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ayaṁ tu kathitaḥ kalpodvitīyasyāpi bhāratavārāha iti vikhyātoyatrāsīc chūkaro hariḥ

ayam—this; tu—but; kathitaḥ—known as; kalpaḥ—the current millennium; dvitīyasya—of the second half; api—certainly; bhārata—O descendant of Bharata; vārāhaḥ—Vārāha; iti—thus; vikhyātaḥ—is celebrated; yatra—in which; āsīt—appeared; śūkaraḥ—hog shape; hariḥ—the Personality of Godhead.

O descendant of Bharata, the first millennium in the second half of the life of Brahmā is also known as the Vārāha millennium because the Personality of Godhead appeared in that millennium as the hog incarnation.

Purport
The different millenniums known as the Brāhma, Pādma and Vārāha kalpas appear a little puzzling for the layman. There are some scholars who think these kalpas to be one and the same. According to Śrīla Viśvanātha Cakravartī, the Brāhma–kalpa in the beginning of the first half appears to be the Pādma–kalpa. We can, however, simply abide by the text and understand that the present millennium is in the second half of the duration of the life of Brahmā.
Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.11: Calculation of Time, from the Atom : SB 3.11.37

Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.13: The Appearance of Lord Varaha : SB 3.13.31 : PURPORT : According to Śrīla Jīva Gosvāmī, the Vedic literatures describe the incarnation of Lord Varāha (Boar) in two different devastations, namely the Cākṣuṣa devastation and the Svāyambhuva devastation. This particular appearance of the boar incarnation actually took place in the Svāyambhuva devastation, when all planets other than the higher ones—Jana, Mahar and Satya—merged in the water of devastation. This particular incarnation of the boar was seen by the inhabitants of the planets mentioned above. Śrīla Viśvanātha Cakravartī suggests that the sage Maitreya amalgamated both the boar incarnations in different devastations and summarized them in his description to Vidura.

Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.18: The Battle Between Lord Boar and the Demon Hiranyaksa : SB 3.18.2 : PURPORT :
Ina previous chapter we have discussed the incarnation of the Supreme Personality of Godhead as Varāha, the boar. While Varāha, with His tusks, engaged in uplifting the submerged earth from the depths of the waters, this great demon Hiraṇyākṣa met Him and challenged Him, calling Him a beast. Demons cannot understand the incarnations of the Lord; they think that His incarnations as a fish or boar or tortoise are big beasts only. They misunderstand the body of the Supreme Personality of Godhead, even in His human form, and they deride His descent. In the Caitanya-sampradāya there is sometimes a demoniac misconception about the descent of Nityānanda Prabhu. Nityānanda Prabhu’s body is spiritual, but demoniac persons consider the body of the Supreme Personality to be material, just like ours. Avajānanti māṁ mūḍhāḥ: persons who have no intelligence deride the transcendental form of the Lord as material.

Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.21: Conversation Between Manu and Kardama : SB 3.21.3 : PURPORT : Here we are speaking of Svāyambhuva Manu, but in Bhagavad-gītā we hear about Vaivasvata Manu. The present age belongs to the Vaivasvata Manu. Svāyambhuva Manu was previously ruling, and his history begins from the Varāha age, or the millennium when the Lord appeared as the boar. There are fourteen Manus in one day of the life of Brahmā, and in the life of each Manu there are particular incidents. The Vaivasvata Manu of Bhagavad-gītā is different from Svāyambhuva Manu.

Books : Srimad-Bhagavatam : Canto 3: “The Status Quo” : SB 3.24: The Renunciation of Kardama Muni : SB 3.24.6 : PURPORT : It is clearly stated here that the Lord is always the Supreme Personality of Godhead, although He appeared as the son of Kardama Muni. Fire is already present in wood, but by a certain process, fire is kindled. Similarly, God is all-pervading. He is everywhere, and since He may come out from everything, He appeared in His devotee’s semen. Just as an ordinary living entity takes his birth by taking shelter of the semen of a certain living entity, the Supreme Personality of Godhead accepts the shelter of the semen of His devotee and comes out as His son. This manifests His full independence to act in any way, and it does not mean that He is an ordinary living entity forced to take birth in a certain type of womb. Lord Nṛsiṁha appeared from the pillar of Hiraṇyakaśipu’s palace, Lord Varāha appeared from the nostril of Brahmā, and Lord Kapila appeared from the semen of Kardama, but this does not mean that the nostril of Brahmā or the pillar of Hiraṇyakaśipu’s palace or the semen of Kardama Muni is the source of the appearance of the Lord. The Lord is always the Lord. Bhagavān madhusūdanaḥ—He is the killer of all kinds of demons, and He always remains the Lord, even if He appears as the son of a particular devotee. The word kārdamam is significant, for it indicates that the Lord had some devotional affection or relationship in devotional service with Kardama and Devahūti. But we should not mistakenly understand that He was born just like an ordinary living entity from the semen of Kardama Muni in the womb of Devahūti

Books : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.8: Dhruva Maharaja Leaves Home for the Forest : SB 4.8.57 : PURPORT The conditioned soul accepts a particular type of body, such as the body of a hog, by his work and by the superior authority of material nature. But when Lord Kṛṣṇa appears in the incarnation of a boar, He is not the same kind of hog as an ordinary animal. Kṛṣṇa appears as Varāha-avatāra in an expansive feature which cannot be compared to an ordinary hog’s. His appearance and disappearance are inconceivable to us. In the Bhagavad-gītā it is clearly said that He appears by His own internal potency for the protection of the devotees and the annihilation of the nondevotees. A devotee should always consider that Kṛṣṇa does not appear as an ordinary human being or ordinary beast; His appearance as Varāha-mūrti or a horse or tortoise is an exhibition of His internal potency.

Books : Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : SB 4.21: Instructions by Maharaja Prthu : SB-4.21.40 : PURPORT : “Birth after birth I desire to serve the lotus feet of the ācāryas and live in a society of devotees.” A spiritual atmosphere can be maintained only by living in a society of devotees and by serving the orders of the ācāryas. The spiritual master is the best brāhmaṇa. At present, in the age of Kali, it is very difficult to render service to the brāhmaṇa-kula, or the brāhmaṇa class. The difficulty, according to the Varāha Purāṇa, is that demons, taking advantage of Kali-yuga, have taken birth in brāhmaṇa families. Rākṣasāḥ kalim āśritya jāyante brahma-yoniṣu (Varāha Purāṇa). In other words, in this age there are many so-called caste brāhmaṇas and caste Gosvāmīs who, taking advantage of the śāstra and of the innocence of people in general, claim to be brāhmaṇas and Vaiṣṇavas by hereditary right. One will not derive any benefit by rendering service to such false brāhmaṇa-kulas. One must therefore take shelter of a bona fide spiritual master and his associates and should also render service to them, for such activity will greatly help the neophyte in attaining full satisfaction. This has been very clearly explained by Śrīla Viśvanātha Cakravartī Ṭhākura in his explanation of the verse vyavasāyātmikā buddhir ekeha kuru-nandana (Bg. 2.41). By actually following the regulative principles of bhakti-yoga as recommended by Śrīla Narottama dāsa Ṭhākura, one can very quickly come to the transcendental platform of liberation, as explained in this verse (atyanta-śamam).

Srila Prabhupada is transcendental, not ordinary, does not suffer
compiled by Isana dasa

·         Even though such eternally liberated persons come within this material world to serve the Lord’s purpose, they enjoy Lord Krishna’s company without stoppage

1)  Generally, ever-liberated personalities live in the spiritual world as associates of Lord Krishna, and they are known as krsna-parisada, associates of the Lord. Their only business is enjoying Lord Krishna’s company, and even though such eternally liberated persons come within this material world to serve the Lord’s purpose, they enjoy Lord Krishna’s company without stoppage. ) Sri Chaitanya-charitamrita, Madhya-lila 22.14-15:  The Process of Devotional Service

·         Sadhavah, or devotees engaged in Krishna consciousness in the transcendental service of the Lord, do not feel the contamination of material miseries

2) Similarly, those who are sadhavah, or devotees engaged in Krishna consciousness in the transcendental service of the Lord, do not feel the contamination of material miseries, whereas those who are not devotees in Krishna consciousness actually feel the miseries of material existence. Srimad-Bhagavatam 3.25.24 Purport: The Glories of Devotional Service     

·         A pure devotee of the Lord does not live on any planet of the material sky, nor does he feel any contact with material elements. His so-called material body does not exist, being surcharged with the spiritual current of the Lord’s identical interest

3)  A pure devotee of the Lord does not live on any planet of the material sky, nor does he feel any contact with material elements. His so-called material body does not exist, being surcharged with the spiritual current of the Lord’s identical interest, and thus he is permanently freed from all contaminations of the sum total of the mahat-tattva. He is always in the spiritual sky, which he attains by being transcendental to the sevenfold material covering by the effect of his devotional service.) Srimad-Bhagavatam 1.13.55 Purport: Dhrtarastra Quits Home           

·         As the Lord is not affected by the modes of material nature, so a pure devotee of the Lord is also not affected by the modes of nature. That is the primary qualification for being one with the Lord

4) The specific qualification for becoming the representative of the Lord is to be unaffected by the material modes of nature. The highest qualification of a person in the material world is to be a brahmana. But since a brahmana is in the mode of goodness, to be a brahmana is not sufficient for becoming a representative of the Lord. One has to transcend the mode of goodness also and be situated in unalloyed goodness, unaffected by any of the qualities of material nature. This stage of transcendental qualification is called suddha-sattva, or vasudeva, and in this stage the science of God can be realized. As the Lord is not affected by the modes of material nature, so a pure devotee of the Lord is also not affected by the modes of nature. That is the primary qualification for being one with the Lord. A person who is able to attain this transcendental qualification is called jivan-mukta, or liberated, even though he is apparently in material conditions. This liberation is achieved by one who constantly engages in the transcendental loving service of the Lord. Srimad-Bhagavatam 3.4.31 Purport: Vidura Approaches Maitreya         

·         Such mahā-bhāgavatas, or first-grade devotees, although moving amongst men, are not contaminated by honor or insult, hunger or satisfaction, sleep or wakefulness, which are all resultant actions of the three modes of material nature.

5)Verse:  This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities.

Purport: “…..the divinity of the Personality of Godhead is never in contact with the qualities of material nature in any circumstances. Actually, He is in contact with such qualities because He is the ultimate source of everything, yet He is above the actions of such qualities. He is known, therefore, as Yogeśvara, or the master of mystic power, or in other words the all-powerful. Even His learned devotees are not affected by the influence of the material modes. The great six Gosvāmīs of Vṛndāvana all came from greatly rich and aristocratic families, but when they adopted the life of mendicants at Vṛndāvana, superficially they appeared to be in wretched conditions of life, but factually they were the richest of all in spiritual values. Such mahā-bhāgavatas, or first-grade devotees, although moving amongst men, are not contaminated by honor or insult, hunger or satisfaction, sleep or wakefulness, which are all resultant actions of the three modes of material nature. Similarly, some of them are engaged in worldly dealings, yet are unaffected. Unless these neutralities of life are there, one cannot be considered situated in transcendence. The Divinity and His associates are on the same transcendental plane, and their glories are always sanctified by the action of yogamāyā, or the internal potency of the Lord. Srimad-Bhagavatam 1.11.38: Lord Krishna’ s Entrance into Dvaraka

6)  The Personality of Godhead and His liberated devotees like Narada appear in the material world by the same process

Narada is known as the son of Brahma, as Lord Krishna is known as the son of Vasudeva. The Personality of Godhead and His liberated devotees like Narada appear in the material world by the same process. As it is said in the Bhagavad-gita, the birth and activities of the Lord are all transcendental. Therefore, according to authorized opinion, the birth of Narada as the son of Brahma is also a transcendental pastime. His appearance and disappearance are practically on the same level as that of the Lord. The Lord and His devotees are therefore simultaneously one and different as spiritual entities. They belong to the same category of transcendence. Srimad-Bhagavatam 1.6.29 Purport: Conversation Between Narada and Vyasadeva  

·         7)   When a devotee or associate of the Lord descends to this material world, he does so through the action of the spiritual energy

The Lord comes to this material world through the agency of His internal potency, and similarly, when a devotee or associate of the Lord descends to this material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is an arrangement by yogamaya, not mahamaya. Srimad-Bhagavatam 7.1.35 Purport: The Supreme Lord Is Equal to Everyone   

 8)  A pure devotee of the Lord does not live on any planet of the material sky, nor does he feel any contact with material elements. His so-called material body does not exist, being surcharged with the spiritual current of the Lord’s identical interest, and thus he is permanently freed from all contaminations of the sum total of the mahat-tattva. He is always in the spiritual sky, which he attains by being transcendental to the sevenfold material covering by the effect of his devotional service. Srimad-Bhagavatam 1.13.55 Purport: Dhrtarastra Quits Home           

·         9)   So far, my present life is concerned, I do not remember any part of my life when I was forgetful of Krishna

A Spiritual Master is always liberated. In any condition of His life He should not be mistaken as ordinary human being. This position of a Spiritual Master is achieved by three processes. One is called sadhana siddha. That means one who is liberated by executing the regulative principle of devotional service. Another is krpa siddha, one who is liberated by the mercy of Krishna or His devotee. And another is nitya siddha who is never forgetful of Krishna throughout his whole life. These are the three features of the perfection of life.

So far Narada Muni is concerned, in His previous life He was a maidservant’s son, but by the mercy of the devotees He later on became siddha and next life He appeared as Narada with complete freedom to move anywhere by the grace of the Lord. So even though He was in his previous life a maidservant’s son there was no impediment in the achievement of His perfect spiritual life. Similarly, any living entity who is conditioned can achieve the perfectional stage of life by the above-mentioned processes and the vivid example is Narada Muni.

So, I do not know why you have asked about my previous life. Whether I was subjected to the laws of material nature? So, even though accepting that I was subjected to the laws of material nature, does it hamper in my becoming Spiritual Master? What is your opinion? From the life of Narada Muni it is distinct that although He was a conditioned soul in His previous life, there was no impediment of His becoming the Spiritual Master. This law is applicable not only to the Spiritual Master, but to every living entity.

So far, I am concerned, I cannot say what I was in my previous life, but one great astrologer calculated that I was previously a physician and my life was sinless. Although I had immense opportunities to indulge in the four principles of sinful life because I was connected with a very aristocratic family, Krishna always saved me, and throughout my whole life I do not know what is illicit sex, intoxication, meat-eating or gambling. So far, my present life is concerned, I do not remember any part of my life when I was forgetful of Krishna. Srila Prabhupada’s letter: Los Angeles, 21 June, 1970

·         10)  An empowered person who is actually engaged in the confidential service of the Lord should not be treated as an ordinary human being, for it is stated that unless one is empowered by Krishna, one cannot spread the Krishna consciousness movement all over the world

Such neophytes, unable to appreciate the exalted service of the advanced devotee, try to bring the maha-bhagavata to their platform. We experience such difficulty in propagating this Krishna consciousness all over the world. Unfortunately, we are surrounded by neophyte Godbrothers who do not appreciate the extraordinary activities of spreading Krishna consciousness all over the world. They simply try to bring us to their platform, and they try to criticize us in every respect. We very much regret their naive activities and poor fund of knowledge. An empowered person who is actually engaged in the confidential service of the Lord should not be treated as an ordinary human being, for it is stated that unless one is empowered by Krishna, one cannot spread the Krishna consciousness movement all over the world.

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·         As soon as one becomes envious, he falls from the platform of paramahaṁsa. If we consider the bodily defects of a Vaiṣṇava, we should understand that we are committing an offense at the lotus feet of the Vaiṣṇava, which is very serious

·         It is also an offense to consider the empowered Vaiṣṇava an object of disciplinary action.  It is offensive to give him advice or try to correct him.

This Kṛṣṇa consciousness movement is a transcendental science, and there is no room for jealousy.  As soon as one becomes envious, he falls from the platform of paramahaṁsa. If we consider the bodily defects of a Vaiṣṇava, we should understand that we are committing an offense at the lotus feet of the Vaiṣṇava, which is very serious.  For a neophyte especially, considering a pure devotee from a material point of view is very injurious. One should try to see the internal features and understand how he is engaged in the transcendental loving service of the Lord. Those who think that Kṛṣṇa consciousness is limited to a certain section of people or devotees are generally prone to see the external features of the devotee. It is also an offense to consider the empowered Vaiṣṇava an object of disciplinary action.  It is offensive to give him advice or try to correct him.”    – Nectar of Instruction Nectar of Instruction, Chapter 6                               

NOTE:  offense to try to correct him, such as changing his books against his definitive instructions not to.

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·         The great sages and devotees, who are washed clean of all conditional life, can move freely even within the contamination of material nature by keeping Kṛṣṇa the Supreme Personality of Godhead within their hearts

Śukadeva Gosvāmī further concludes that the great sages and devotees, who are washed clean of all conditional life, can move freely even within the contamination of material nature by keeping Kṛṣṇa the Supreme Personality of Godhead within their hearts. In this way also, they do not become subject to the laws of pleasure and pain in the modes of material nature.   KB ch 32 Description of the Rasa Dance

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·         One may argue that we may see a person who is spiritually engaged twenty-four hours a day but is still suffering from disease.

·         In fact, however, he is neither suffering nor diseased; otherwise he could not be engaged twenty-four hours a day in spiritual activities.

·         Therefore, one is forbidden to regard the guru as an ordinary human being (guruṣu nara-matir. .. nārakī saḥ). The spiritual master, or ācārya, is always situated in the spiritual status of life. Birth, death, old age and disease do not affect him

As confirmed in Śrīmad-Bhāgavatam (1.2.6):

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

The word dharma means “engagement.” One who is engaged in the service of the Lord (yato bhaktir adhokṣaje), without impediment and without cessation, is understood to be situated in his original, spiritual status. When one is promoted to this status, one is always happy in transcendental bliss. Otherwise, as long as one is in the bodily concept of life, one must suffer material conditions. Janma-mṛtyu jarā-vyādhi-duḥkha-doṣānudarśanam. The body is subject to its own principles of birth, death, old age and disease, but one who is situated in spiritual life (yato bhaktir adhokṣaje) has no birth, no death, no old age and no disease. One may argue that we may see a person who is spiritually engaged twenty-four hours a day but is still suffering from disease. In fact, however, he is neither suffering nor diseased; otherwise he could not be engaged twenty-four hours a day in spiritual activities. The example may be given in this connection that sometimes dirty foam or garbage is seen floating on the water of the Ganges. This is called nīra-dharma, a function of the water. But one who goes to the Ganges does not mind the foam and dirty things floating in the water. With his hand, he pushes away such nasty things, bathes in the Ganges and gains the beneficial results. Therefore, one who is situated in the spiritual status of life is unaffected by foam and garbage—or any superficial dirty things. This is confirmed by Śrīla Rūpa Gosvāmī:

īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate

“A person acting in the service of Kṛṣṇa with his body, mind and words is a liberated person, even within the material world.” (Bhakti-rasāmṛta-sindhu 1.2.187) Therefore, one is forbidden to regard the guru as an ordinary human being (guruṣu nara-matir. .. nārakī saḥ). The spiritual master, or ācārya, is always situated in the spiritual status of life. Birth, death, old age and disease do not affect him. According to the Hari-bhakti-vilāsa, therefore, after the disappearance of an ācārya, his body is never burnt to ashes, for it is a spiritual body. The spiritual body is always unaffected by material conditions.  SB 1-.4.20 purport

The acarya is not to be seen as an ordinary manCompiled by Isana dasa

·         For a neophyte especially, considering a pure devotee from a material point of view is very injurious. One should try to see the internal features and understand how he is engaged in the transcendental loving service of the Lord

This Kṛṣṇa consciousness movement is a transcendental science, and there is no room for jealousy.  As soon as one becomes envious, he falls from the platform of paramahaṁsa. If we consider the bodily defects of a Vaiṣṇava, we should understand that we are committing an offense at the lotus feet of the Vaiṣṇava, which is very serious.  For a neophyte especially, considering a pure devotee from a material point of view is very injurious. One should try to see the internal features and understand how he is engaged in the transcendental loving service of the Lord. Those who think that Kṛṣṇa consciousness is limited to a certain section of people or devotees are generally prone to see the external features of the devotee. It is also an offense to consider the empowered Vaiṣṇava an object of disciplinary action.  It is offensive to give him advice or try to correct him.”    – Nectar of Instruction

NOTE:  offense to try to correct him, such as changing his books against his definitive instructions not to.

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·         Although the nitya-siddhas appear in the material world and seem to be common members of the world, they never forget the Supreme Personality of Godhead in any condition. This is the symptom of a nitya-siddha.

…There are many devotees who are eternal servants of the Lord. They are specifically known as nitya-siddha, eternally perfect. Although the nitya-siddhas appear in the material world and seem to be common members of the world, they never forget the Supreme Personality of Godhead in any condition. This is the symptom of a nitya-siddha.

There are two kinds of living entities-nitya-siddha and nitya-baddha. The nitya-siddha never forgets his relationship with the Supreme Personality, whereas the nitya-baddha is always conditioned, even before the creation. He always forgets his relationship with the Supreme Personality of Godhead. Here the Lord informs the two brāhmaṇas that they are His servants birth after birth. The phrase birth after birth refers to the material world because in the spiritual world there is no birth, death, old age or disease. By the order of the Supreme Personality of Godhead, the nitya-siddha remains within this material world like an ordinary man, but the only business of the nitya-siddha is to broadcast the glories of the Lord. ………..All nitya-siddhas within this material world may appear to toil like ordinary men, but they never forget their position as servants of the Lord.

………….We have to accept the fact that the nitya-siddhas are completely distinct from the nitya-baddhas, who are ordinary human beings. Śrīla Narottama dāsa Ṭhākura confirms this statement:

gaurāṅgera saṅgi-gaṇe, nitya-siddha kari’ māne,…….. One who accepts the associates of Lord Caitanya Mahāprabhu as nitya-siddhas is certain to be elevated to the spiritual kingdom to become an associate of the Supreme Lord……… CC ML  5.113 PURPORT EXCERPT

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·         One who is nitya-siddha has no business other than broadcasting the glories of the Lord all over the world according to his ability. Such people are already associates of Lord Caitanya Mahāprabhu

A devotee is always thinking of how better to serve Lord Kṛṣṇa, the Supreme Personality of Godhead, and how to broadcast His name, fame and qualities throughout the world. One who is nitya-siddha has no business other than broadcasting the glories of the Lord all over the world according to his ability. Such people are already associates of Lord Caitanya Mahāprabhu. Therefore, Narottama dāsa Ṭhākura says, nitya-siddha kari’ māne. One should not think that because Śrī Caitanya Mahāprabhu was personally present five hundred years ago, only His associates were liberated. Rather, Śrīla Narottama dāsa Ṭhākura says that anyone is a nitya-siddha if he acts on behalf of Śrī Caitanya Mahāprabhu by spreading the glories of the holy name of the Lord. We should respect those devotees preaching the glories of the Lord as nitya-siddha and should not consider them conditioned.  https://prabhupadabooks.com/cc/madhya/11/89

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·         One who executes Śrī Caitanya Mahāprabhu’s mission must be considered to be eternally liberated.

One who executes Śrī Caitanya Mahāprabhu’s mission must be considered to be eternally liberated. He is a transcendental person and does not belong to this material world. Such a devotee engaging in the deliverance of the total population is as magnanimous as Śrī Caitanya Mahāprabhu Himself. Such a personality factually represents Śrī Caitanya Mahāprabhu because his heart is always filled with compassion for conditioned souls.https://prabhupadabooks.com/cc/madhya/15/163

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·         And nitya-siddhas, they belong to the spiritual world. They never come in contact with this material world, and even they come for some business under the order of the Supreme Lord, they do not touch these material qualities.

·          They remain always transcendental.

Try to understand. There are two kinds of living entities: nitya-siddha, nitya-baddha. Nitya-baddhas are within this material world. Beginning from Brahmā down to a small ant, insignificant ant, they are all nitya-baddhas. Anyone who is in this material world—nitya-baddha. And nitya-siddhas, they belong to the spiritual world. They never come in contact with this material world, and even they come for some business under the order of the Supreme Lord, they do not touch these material qualities They remain always transcendental. As Kṛṣṇa remains always transcendental, even though He is in this material world, similarly, Kṛṣṇa’s nitya-siddha associates, they are also transcendental. They never touch this material world. https://prabhupadabooks.com/classes/bg/1/13-14/london/july/14/1973

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Just like Advaita Prabhu, Nityānanda Prabhu helped, similarly, anyone, even up to date, who is trying to help the propagation of Caitanya Mahāprabhu’s mission, preach this saṅkīrtana movement all over the world, he is also associate of Caitanya Mahāprabhu. Gaurāṅgera saṅgi-gaṇe nitya siddha boli māne. They are not ordinary human being. Nitya siddha, ever liberated. https://prabhupadabooks.com/classes/sb/6/1/7/honolulu/june/15/1975

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·         Anyone, even up to date, who is trying to help the propagation of Caitanya Mahāprabhu’s mission, preach this saṅkīrtana movement all over the world, he is also associate of Caitanya Mahāprabhu

·         Simply you join the saṅkīrtana movement, and ecstasy you dance, take prasādam. By this process you are guaranteed; you will never go to the hellish planet.

Just like Advaita Prabhu, Nityānanda Prabhu helped, similarly, anyone, even up to date, who is trying to help the propagation of Caitanya Mahāprabhu’s mission, preach this saṅkīrtana movement all over the world, he is also associate of Caitanya Mahāprabhu. Gaurāṅgera saṅgi-gaṇe nitya siddha boli māne. They are not ordinary human being. Nitya siddha, ever liberated.

So, if we follow this leadership and if we act very nicely, very easily… Sukham. There is one verse in Sanskrit, Bhagavad-gītā, rāja-guhyaṁ pavitram idam uttamam, kartum avyayam. To perform this activity, it doesn’t require much energy, much austerity. Simply you join the saṅkīrtana movement, and ecstasy you dance, take prasādam. By this process you are guaranteed; you will never go to the hellish planet. So, this saṅkīrtana movement is so nice. Anyway, don’t disbelieve. It is in the śāstra. So, there are hellish planet, hellish birth, 8,400,000 species of birth. So, we have to take information from the śāstra. Don’t be foolish. You create your mental concoction. No, that will not help you, because you are not free. Nobody is free. Everyone is under the grip of material laws. https://prabhupadabooks.com/classes/sb/6/1/7/honolulu/june/15/1975

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So, Prahlāda Mahārāja, mahā-bhāgavata, uttama-adhikārī. There are three stages of devotional platform. First stage is called kaniṣṭha-adhikārī, second stage is called madhyama-adhikārī, and third stage, or topmost stage, is called uttama-adhikārī. So, he was only five years old, how he became uttama-adhikārī, on the topmost stage? He had no training. Still, he is addressed here by Narada Muni—Narada Muni was his guru—and still, he is describing Prahlāda Mahārāja as mahā-bhāgavata. That means even one is mahā-bhāgavata, he has to accept a guru. Narada Muni, his guru, he knows that “Prahlāda is my disciple, but he is mahā-bhāgavata.” Not only that, before his birth, when he was within the womb of his mother… DSCN0612.JPG

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·         Eternally mahā-bhāgavata never forgets Kṛṣṇa, in any circumstance. That is the sign of mahā-bhāgavata, nitya-siddha. Prahlāda Mahārāja was put into so many trials when he was only a child, still he never forgot Kṛṣṇa

·         So one who does not fall down, he is called nitya-siddha. One who does not fall down.

So, in the beginning (Prahlada Maharaja) he was mahā-bhāgavata, since he was in within the womb of his mother. And later on, he is mahā-bhāgavata. This is called nitya-siddha, eternally mahā-bhāgavata. Eternally mahā-bhāgavata never forgets Kṛṣṇa, in any circumstance. That is the sign of mahā-bhāgavata, nitya-siddha. Prahlāda Mahārāja was put into so many trials when he was only a child, still he never forgot Kṛṣṇa. That is the sign of mahā-bhāgavata. In any circumstances.

If one can understand nitya-siddha bhāgavata, then he immediately becomes eligible to go back to home, to back to godhead. This is the privilege of associating with mahā-bhāgavata. So, our system is, (child crying—aside:) try and maintain (?). Evaṁ paramparā, to associate with the mahā-bhāgavata by words or by physical exposition (?)……….

So Prahlāda Mahārāja he is nitya-siddha. Nitya-siddha means there are living entities, every living entity is part and parcel of Kṛṣṇa, so one who does not fall down, he is called nitya-siddha. One who does not fall down. Just like in this material world there are millions and millions of living entities, but they have fallen down. But there are multi-millions and millions of living entities in the vaikuṇṭha-loka, they never fall down. They are called nitya-siddha. …………..

Link to this page: https://prabhupadabooks.com/classes/sb/7/9/4/mayapur/february/11/1976

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·         In spite of these instructions, if one considers the spiritual master an ordinary human being, one is doomed

“One should consider the Acharya to be as good as the Supreme Personality of Godhead. In spite of these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are useless, like the bathing of an elephant.” (SB. 7.15.26, Purport)

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·         So, although a physical body is not present, the vibration should be accepted as the presence of the spiritual master, vibration. What we have heard from the spiritual master, that is living

“This body is perishable.” Nityasyoktāḥ śarīriṇaḥ: “But the proprietor of the body, that is eternal.” vapu means the physical body, and vāṇī means the vibration. So, we are not concerned about the physical body. Not concerned means… We are concerned, of course, because the spiritual master, those who are ācāryas, their body is not considered as material. Arcye śilā-dhīr guruṣu nara-matir. Guruṣu means those who are ācāryas, to accept their body as ordinary man’s body, this is denied in the śāstras. So, although a physical body is not present, the vibration should be accepted as the presence of the spiritual master, vibration. What we have heard from the spiritual master, that is living. – Lecture Excerpt — Los Angeles, January 13, 1969

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·         If you think your leader is mistaken, then you are mistaken

Disciple(1): …Śrīla Prabhupāda, what are the qualifications of a perfect leader?

Prabhupāda: No mistake, no illusion, no cheating, no imperfection. Anyone who commits mistake, he’s illusioned, he’s a cheater and imperfect—he cannot lead.

Prabhupāda:  …………….. If you think your leader is mistaken, then you are mistaken. (laughter)

(Morning Walk — March 16, 1976, Mayapura)

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SB 10.8.51 purport excerpt

…..Sometimes we may superficially see that a devotee is in difficulty because of being engaged in devotional service, but the fact is different. When a devotee suffers for Kṛṣṇa, that suffering is transcendental enjoyment. Unless one becomes a devotee, this cannot be understood………..

SB 10.8.51 purport excerpt

Hare Krishna, all glories to his Divine Grace A.C. Bhaktivedanta Swami Prabhupada.
The following link contains all Krsna Book Dictations tapes and transcripts.
https://drive.google.com/folderview?id=12cKFeu0T6lTPb3j7WelOmcQ_cfL_-6tN

“Eternal” Soul omitted in Bhagavad Gita 2.30, in 1983 edition

Subject: “Eternal” Soul omitted in BG 2.30 in 1983 edition
Pranams Prabhus and mataji.   Please find another ridiculous change in BG ’83 edition. They even cut out “soul as eternal.”  The change is very severe and destroys the essence of the book itself.

Obeisances to His Divine Grace A.C. Bhaktivedata Swami Prabhupada and his Original Macmillan non-adulterated 1972 Bhagavad Gita As It Is.
A ridiculous change in the 1983 edition of Srila Prabhupada’s Bhagavad Gita As It is, is now presented here. Over 5000 changes have been caught, but this change is very much serious. In BG 2.30 translation, the word “eternal” is omitted in the newer version.
The difference can be seen below.
                                                                                BG 1972                                          BG 1983

So does this mean that the soul is not eternal??? Why has this been cut out? Let us hear the explanation of this verse from Srila Prabhupada himself from his lecture. The word nityam in the verse means eternal.
Did Srila Prabhupada ever authorize such duplicity? Anyone who tries to even read these revised translations will not know that the soul is eternal on which a tremendous emphasis is made by Srila Prabhupada. 

Devotee:
dehī nityam avadhyo ‘yaṁ
dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni
na tvaṁ śocitum arhasi
[Bg. 2.28]

“O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.”Srila Prabhupāda: Dehī nityam avadhyo ‘yaṁ dehe sarvasya bhārata. Dehe, dehe means body, within the body. This topic began, dehino ‘smin yathā dehe kaumāraṁ yauvanaṁ jarā [Bg. 2.13]. Deha, dehī. Dehī means one who possesses the body. Just like guṇī. Āsthate in prata.(?) The grammatical. Guṇa, in, deha, in, in prata.(?) Dehin śabda. So the nominative case of dehin śabda is dehī. Dehī nityam, eternal. In so many ways, Kṛṣṇa has explained. Nityam, eternal. Indestructible, immutable. It does not take birth, it does not die, it is always, constantly the same. Na hanyate hanyamāne śarīre [Bg. 2.20]. In this way, again he says nityam, eternal. Avadhya, nobody can kill. In the body, he is there. But dehe sarvasya bhārata.Srila Prabhupada Lecture Bhagavad-gītā 2.30—London, August 31, 1973
In this lecture also, Srila Prabhupada emphasizes “eternal” so many times. 

The Hare Kṛṣṇa Cook Book – 1972 Edition

The following link contains a pdf of The Hare Krsna Cook Book published in 1972.
https://drive.google.com/file/d/1sQAD-TEXkQpateZCwdJwrck9XERfFe3W/view?usp=sharing