Writings

Since God is supremely compassionate, then either we are mistaken to attribute the origin of suffering to Him, or we have misunderstood the true nature of suffering itself. Since everything that exists ultimately derives its existence from God, the latter appears to be the more plausible case.

In the vast and trackless ocean of the infinite, speculation offers no direction. The only reliable compass is the path marked by those self realized souls who have seen The Truth. Their footsteps are the proven way. Their realization is the living light, passed like a flame from one heart to another.

Our Lord Śrī Kṛṣṇa Caitanya moves in mysterious ways, not easily understandable. This is described by Śrīla Rūpa Goswami as moving like a snake, in a crooked manner, often with hidden purpose. To the trained eye of devotion it is obvious. Although He exists solely for Himself and His own pleasure, His actions are ultimately for our benefit. 

The question is not whether we enjoy the kīrtana, but whether we are serving the Holy Name. There is a subtle spirit of serving that has to be cultivated. Those who enjoy singing Hare Kṛṣṇa are called sahajiyās, whereas those who perform kīrtana as service to the Holy Name of Kṛṣṇa are devotees.

In Caitanya lila, Srimati Radharani has also manifested Herself as Gadadhara Pandit, thus the nature, the lila and especially the mood of service of Gadadhara Pandita in relation to Chaitanya Mahaprabhu mirrors in many ways that of Srimati Radharani and Lord Krsna in Gokula.

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.