Writings

The Acintya-bhedābheda philosophy of Mahāprabhu perfectly harmonizes all contradictory doctrines by introducing and fully integrating acintyatva (inconceivability) as the pivotal aspect of our understanding of the Absolute Truth.

Śrī Jīva Gosvāmī Prabhupāda stands as one of the most brilliant ācāryas of the Gauḍīya Vaiṣṇava tradition. He systematized the teachings of Śrī Caitanya Mahāprabhu in the Ṣaṭ Sandarbhas, guarded the holy places of Vraja, established the Śrī Śrī Rādhā Dāmodara Mandir, and from that very temple trained the leading ācāryas of the next generation.

A transcendental confluence of guidance & shelter under our affectionate guardians— Śrīla A. C. Bhaktivedānta Swāmī Prabhupāda, Śrīla B. R. Śrīdhara Mahārāja, and Śrīla B. P. Purī Mahārāja. Each of these great souls has contributed unparalleled instructions, unlimitedly and indescribably, with great benefit to all members of our mission.

It is blind tenacity to stick to the physical, to make much of the physical thing, the material thing. We must make ourselves free from material contamination and try to understand the value of spiritual truth. To truly understand a spiritual lineage we must give up the material consideration.

So the conclusion is not confusion, but harmony: the disciple maintains the absolute vision of Śrī Guru in his surrendered heart; the godbrother maintains proper etiquette and does not injure śraddhā; parents and society naturally relate through their jurisdiction; and the serious seeker knows that when absolute and relative conflict, the absolute must prevail.

For the śuddha-bhakta, liberation itself is an obstacle if it obscures service. The devotee prays, “I do not care for heaven or liberation, O Lord; let me always serve You.” Such devotion transcends even the desire for freedom, because it springs from love alone.

It is sometimes pointed out that Śrīmatī Rādhārāṇī is not mentioned by name in the Śrīmad-Bhāgavatam. This is true—Her glories are veiled there, just as the sweetness of sugar is hidden within the sugarcane. Yet the Gauḍīya ācāryas have unmistakably revealed Her presence.

The exclusive devotees of Kṛṣṇa (ananya-bhaktas), protected under His shelter, are never indebted to anybody in this material world who may generally be considered as benefactors—such as other gods, sages, ancestors, or even parents—because all such duties are fulfilled through their singular devotion to the Supreme Lord.

For applied scientists, each respective science is indeed worthy of respect. Their duty is to develop science and technology, and thereby serve the knowers of truth. Ātma-tattva is exceedingly profound; those engaged in its deliberation have no leisure to be confined within ordinary pursuits of science and technology. Others should take up those concerns to provide for their bodily needs.

This emphasis on youthful renunciation finds clear precedent in the life and mission of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who instituted the tridaṇḍi-sannyāsa order not as a retirement plan, but as a dynamic vehicle for preaching to facilitate widespread distribution of our Gauranga's Saṅkīrtan.

Pure devotional service requires that we offer our body, mind and ātma (soul) for the Lord to use however he wishes or needs. This necessitates being unattached to our service and whether or not it is successful. Our duty is to execute the service faithfully with full enthusiasm and consideration while not being attached to the results nor desiring to receive anything in return.

The Vaiṣṇavas think as follows— tvad-bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya-bhṛtyasya bhṛtya iti māṁ smara loka-nātha —‘O Lord of the world, please remember me as the servant of the servant of the servant of the servant of Your servant.’ The Vaiṣṇava’s perspective is—through the line of servants of the guru, let me have many masters. Let them serve Kṛṣṇa and Guru, and let me remain eternally as their servant of the servant.