When a guru comes in connection with vatsalya-rasa, the mood of guardianship over his disciples, his friendly relation with the godbrothers decreases, some special discrimination arises and stealthily he is drawn to his disciples, indifferently neglecting his connection with his godbrothers. This tendency is sure to come, and it is difficult to keep up the balance. So, the brothers are neglected, and the sons get more attention. In this way the guru becomes partial. (Srila BR Sridhar Goswami, Sri Guru And His Grace, p. 118)
If a guru doesn’t know the svarupa of his disciple, he is not a guru. It means that himself is not situated in suddha-sattva. How can he help his disciple? (W. w.a.s. p144)
Devotee: Although some bhaktas have a desire in their heart for a pure guru, still they go to an un-bona-fide guru and don’t realize it. Why is this? Is it due to committing aparadhas?
Srila Gurudeva: That person does not have sufficient sukrti and does not want bhakti in the true sense; otherwise Krishna would not deprive him. If you are sincere and really want krsna–bhakti, Krishna will certainly arrange that you take shelter of a real guru.” (17/5/2009 Las Vegas)
When asked, “Only the uttama–adhikari can give the bhakti-lata-bija. Is that true, or not true?” he answered “It is true.” “So a madhyama can not give?” “Madhyama can inspire them for that. If he is sincere, he will tell all these things to him, and inspire him for that krsna-seva-vasana to come.” (29/10/07)
Gaura Das: Srila Prabhupada stated that more would be added. He also told TKG that it should be announced that Radha Govinda Maharaja and Gaura Govinda Maharaja should start initiating. Bhagavat Maharaja was there and heard this first hand. When Srila Prabhupada asked TKG if he had made the annoucment, he said he forgot. Srila Prabhupada then said “Everything will be finished”.
Radha Govinda Maharaja himself told me in Vrndavana that Srila Prabhupada told him personally to start initiating disciples just weeks before Srila Prabhupada’s departure, so he started to do it. Some of the GBCs told him that he could not start initiating without their permission. Radha Govinda Maharaja told them that Srila Prabhupada himself had given him permission, so why did he need their permission to initiate? Srila Prabhupada did NOT tell Radha Govinda Maharaja nor Gaura Govinda Maharaja that you will be ritvick gurus and not diksa gurus. He made no such stipulation.
Bhagavat Maharaja: yes Srila Prabhupada told TKG that it was his desire that GGM & RGM should be diksha gurus and give all the initiations. SP also told each of those sanyasis personally that they should be diksha gurus not just ritvik. BHAKTI Caru heard this when SP told TKG. Caru knows. He won’t come forward. GBC was supposed to manage the movement and these two sanyasi were supposed to do all the initiations world wide. That was SP plan but certain people refused because they wanted to be guru. (from Facebook 27.9.2017)
Sectarianism in spiritual life
sampradaya-virodho ‘yam davanalo vicintyate
The eleventh obstacle for the Vaishnavas is sectarianism, which takes the shape of the forest fire. Due to sectarianism a person cannot accept anyone outside of his own group as a Vaishnava, and as a result he faces many obstacles in finding a guru and associating with sincere devotees. Therefore extinguishing the forest fire is most important by giving up this mentality. (Srila Bhaktivinod Thakur, Krishna Samhita 8.22)
Party spirit – that great enemy of the truth – will always baffle the attempt of the inquirer who tries to gather truth from the religious works of his nation and will make him believe that the Absolute Truth is nowhere except in his old religious book. (Shrila Bhaktivinod Thakur)
Krishnadas Kaviraja Goswami gives equal respect to all the preachers of the cult of Shri Chaitanya Mahaprabhu, who are compared to the branches of the tree. Iskcon is one of these branches. (SP, Chaitanya-charitamrita Adi-lila 10.7, purport)
There are many societies and associations of pure devotees, and if someone with just a little faith begins to associate with such societies, his advancement to pure devotional service is rapid. (SP Nectar of Devotion: Chapter Nineteen p.41)
Regarding the disciplic succession coming from Arjuna, disciplic succession does not always mean that one has to be initiated officially. Disciplic succession means to accept the disciplic conclusion. (Srila Prabhupada Letter to: Dinesh, Tittenhurst, 31 October, 1969)
A sannyasi should have an institution meant to preach Krishna consciousness. (SB 7.13.34)
The idea of an organized church in an intelligible form, indeed, marks the close of the living spiritual movement. the great ecclesiastical establishments are the dikes and dams to retain the current that cannot be held by any such contrivances. They, indeed, indicate a desire on the part of the masses to exploit a spiritual movement for their own purpose. They also unmistakably indicate the end of the absolute and unconventional guidance of the bonafide spiritual teacher. The people of this world understand preventive systems, they can have no idea of the unprevented positive eternal life. Neither can there be any earthly contrivance for the permanent preservation of the life eternal on this mundane plane on the popular scale. (Shrila Bhaktisiddhanta Saraswati Thakur, Harmonist 29.7)
Why is there this politics? This is not good. If politics come, then the preaching will be stopped. That is the difficulty. As soon as politics come, everything is spoiled. (SPL 30th September, 1975)
We should be careful about power politics. Our only aim should be that each and every devotee is fully dedicated to Krishna, then things will go nicely. (SPL 19th July, 1973)
Fall of jiva
There are, in the spiritual world, there are Vaikuṇṭhalokas. There are inhabitants, the devotees. They’re all liberated persons. They’re akṣara. They do not fall down. Kṣara akṣara. We are kṣaras. We have fallen down in this material world. But there are devotees in the spiritual world, in the Vaikuṇṭhaloka, they never come down. Never come down in this material world, but they are also persons like us, but eternal persons, with full knowledge and life of blissfulness. (SP SB 3.25.5, 5/11/1974)
By great fortune the living entity wandering throughout material existence may attain that kind of sukrti which bestows bhakti. When this sukrti accumulates over many births, it gives rise to faith (sraddha) in exclusive devotion. When sraddha arises, the desire to associate with pure devotees and true saints manifests, and by this association one will gradually develop a taste for sadhana and bhajana. When anarthas are removed and this sraddha becomes pure, it transforms into nistha, which in turn, when pure, transforms into ruci. The beauty of bhakti makes this ruci very fixed, and thus turns it into asakti. Gradually this asakti gains perfection and transforms into bhava. When bhava combines with its corresponding components in the right proportion, rasa appears. This is the gradual development leading to the appearance of prema. (Sri Bhajana-rahasya, p. 114)
The inclination for bhakti is awakened by association with Bhagavan’s bhaktas. The jiva obtains the association of suddhabhaktas by the accumulated effect of spiritually pious activities performed over many lifetimes. (Brhan-Naradiya-Purana 4.33)
In the conditioned state, we are always considering what is favourable and what is unfavourable to our bhakti. Because we are in the beginning stages, everything appears to be unfavourable to us, and therefore our minds are disturbed. But to the degree which we progress in sadhana-bhajana means to that degree the vision of what is unfavourable will diminish. And when one reaches the stage of bhava, he will perceive everything that he previously considered to be unfavourable as favourable.
Actually, nothing in this world is unfavourable to us; it is only due to our present weaknesses and anarthas that we see our environment as unfavourable. Whatever obstacles we are currently facing are due to our own previous misdeeds, and are not the fault of any other person. (Srila Bhaktivedanta Narayana Goswami Maharaja, Bhakti-rasayana, ch.16)
…when by the cultivation of bhagavad-bhajana and the mercy of the spiritual master and Bhagavan we become free from the burning suffering of the material energy, we will think, “Was it just a dream, or was it real?” Upon the eradication of that pain which had been tormenting us since time immemorial, we will think, “Where has it gone, as if in the snap of a finger? Was it real?” We really won’t be able to remember.
(Srila Bhaktivedanta Narayana Goswami Maharaja, Bhakti-rasayana, ch.14)
One should not maintain any animosity towards the followers of other religions. When the time is ripe, the followers of various other dharmas will become Vainsnavas easily. Of this there is no doubt. (Jaiva Dharma, p. 191)
When you abandon all material doubts and mundane logic, and constantly apply yourself to sri-nama, spiritual realization will quickly arise within you of its own accord. In other words, you should completely abandon sastric reasoning and logic, and engage in the sadhana of raganuga-bhakti according to the greed developed in your heart.
Spiritual stages: sadhu-sanga, bhajana-kriya, anartha-nivrtti, ninstha, ruci, asakti, bhava, prema
The word sadhu-sanga does not mean merely to be in the proximity of advanced bhaktas; it means to seek them out, to remain with them, to offer them obeisances, to serve them as far as possible, to hear spiritual instructions from them, to perform spiritual practices under their direction, to follow in their footsteps, and to conduct one’s life according to their instructions.
In this world, it is essential to maintain our life. Without this, we can’t do our bhajana. But don’t be worried about this. Your maintenance will come automatically, according to your previous activities. If something comes, that is okay, and if something that you have collected is lost, still you should not worry. Suppose you have deposited many thousands of dollars in a bank, but somehow your business failed and your money was lost. Don’t worry about that. You cannot achieve krsna-prema, or anything else, by money. You cannot eat your bank money. You can only eat two capatis or two slices of bread – nothing more.
… Mahaprabhu then told all the devotees, “Those who have sincerely taken shelter of the holy name and are sincerely chanting will never have to beg. Laksmi, the Goddess of Fortune herself, may beg, but My devotees will never have to do so. I will take responsibility for the maintenance on My own head, and I will arrange everything for them. I will maintain them; this is My promise.” Have strong faith in this. (Srila BV Narayana Maharaja, Badger 1/6/2002)
Don’t care so much for your life maintenance. You can do something when you are a lower class devotee. When you become more mature, however, you will not have to do anything. Whatever you need will very easily come.
You should think, “I must chant.” How much? One lakh (sixty-four rounds). If you cannot do this, then chant fifty thousand names, or thirty-two rounds – not less than that. If you cannot do that, then somehow chant twenty-five rounds. And if you cannot do that, then go to the ocean and jump in at once. Then, in another life you will be able to chant. If you cannot chant this much in this lifetime, then certainly go to the Pacific Ocean or Atlantic Ocean or the English or Irish Channel. (Srila Bhaktivedanta Narayana Gosvami Maharaja, Wales, July 4 2000)
Our freedom consists in orienting our desire either toward the ignorant, material misconception or the true, spiritual conception. SB 2.2.35 purport
All the senses have been under the control of the mind since time immemorial, and the mind himself never comes under the sway of any other. SB 11.23.47
Failing to conquer this irrepressible enemy, the mind, whose urges are intolerable and who torments the heart, many people are completely bewildered and create useless quarrel with others. Thus they conclude that other people are either their friends, their enemies or parties indifferent to them. SB 11.23.48
If we assume that fruitive work is the cause of happiness and distress, we still are not dealing with the soul. The idea of material work arises when there is a spiritual actor who is conscious and a material body that undergoes the transformation of happiness and distress as a reaction to such work. Since the body has no life, it cannot be the actual recipient of happiness and distress, nor can the soul, who is ultimately completely spiritual and aloof from the material body. Since karma thus has no ultimate basis in either the body or the soul, at whom can one become angry? SB 11.23.54
The false ego gives shape to illusory material existence and thus experiences material happiness and distress. The spirit soul, however, is transcendental to material nature; he can never actually be affected by material happiness and distress in any place, under any circumstance or by the agency of any person. SB 11.23.56