We have experienced in our preaching that often the simplest spiritual concepts cannot be understood, even when painstakingly explained. This is due to the [non-devotee] recipients' disqualifications or impurities. Similarly, many devotees are disqualified from understanding finer siddhantic truths by virtue of their impurities, material desires, subtle and gross deviations from the strict line of Sri Rupa, and particularly because of their offenses to other Vaisnavas.

Devotional faith is illumined with proper understanding. Real, substantial faith can never be blindly based on incomplete knowledge and semi-devotional considerations. True faith recognizes real spiritual substance, for it is the seed of the hladini-sakti—the potency to give pleasure to Sri Krsna, embodied and distributed to us by the Absolute Pleasure Potency, Srimati Radharani. Faith is the only substance that is of the same spiritual quality as the spiritual world: it is our most substantial connection with that highest realm of attainment.

The Root of Apasiddhanta
Since Srila A.C. Bhaktivedanta Swami Prabhupada's disappearance from the manifest world in 1977, the leadership of His formal ISKCON society has engaged persistently in sadhu ninda and intentionally separated itself from the trunk of the Caitanya Sarasvata parampara. Therefore, it has fallen into gross misconceptions (apasiddhanta) regarding  jiva-tattva, vaisnava-tattva, rasa-tattva, and guru-tattva. Ritvikism (which this essay addresses) is but one manifestation of the prevailing generalized misconceptions regarding guru-tattva.

Over the last several years, the leaders of Srila Prabhupada's ISKCON movement were not able to answer properly external challenges regarding the validity of our parampara made by the sahajiya community. Nor have they been able to answer the internal ritvik challenge and defeat it. Due to ISKCON's leaders having made many offenses to higher Vaisnavas, they seem to have lost the sakti to deal properly with such challenges to the true line of Gaudiya Vaisnavism as handed down to us by Srila Bhaktisiddhanta Sarasvati Thakura and Srila A.C. Bhaktivedanta Swami Prabhupada.

The misconceived ritvik idea is sometimes seen as a viable alternative to the traditional guru parampara because it is the only apparent reform choice at a time of much devotee dissatisfaction. It appears to eliminate the present improper guru system and provide a superficially innocuous and non-threatening alternative.

At the heart, the ritvik issue is less a matter of argument and counter-argument over the proper system of initiation in ISKCON, and more a question of the ability of the institution to sustain and promote an environment favorable to the cultivation and propagation of suddha bhakti.

The ritvik misconception has arisen from a diseased condition of the heart. As a result of the abusive and improper management of ISKCON and their individual and collective offenses, its leaders have brought upon themselves the present institutional crisis. A mentality of desperation has evolved among many devotees due to continuously oppressive management, improper activities, low moral standards, alteration and concealment of truth, and offensive actions of a substantial number of leaders—gurus in particular. These improprieties, although shrouded for many years by the leaders themselves, have now become evident. This has produced much doubt among the devotees as to the credibility of the society's leaders. A domineering management style has forced many sincere devotees to seek shelter outside of the formal movement.

Additionally, in the name of guru seva, higher Vaisnavas have been slandered and much aggrieved. These many grievous offenses to the higher Vaisnavas are certainly unfortunate and carry substantial reactions. The fateful consequences of these aparadhas have been devastating, yet unfortunately little known among most devotees. Our realization is that the vast majority of ISKCON's gross institutional and individual difficulties (such as fall downs and legal problems) are directly the result of the many offenses to Srila Sridhara Maharaja and other Vaisnavas. Those responsible for the ongoing institutionalized aparadha are directly responsible for all further aparadha committed as a result of the original offenses.

For a comprehensive overview of the history and offenses to Srila Prabhupada's dear Godbrother, Srila B. R. Sridhara Maharaja, please see "Our Affectionate Guardians," available in Vrndavana bookstores and on line at: http://www.gosai.com/chaitanya/srila_sridhara_mj/affection/oag_contents.html

It is commonly said that a Vaisnava is only afraid of one thing and that is Vaisnava-aparadha. Indeed sastra states:

The most sacred assembly loses its sanctity and religiosity with the slightest Vaisnava-ninda, and even a powerful assembly of sannyasis becomes bereft of religious purity if they indulge in Vaisnava-ninda. In fact a drunkard's party is better than such an unholy assembly. A despicable drunk has still a chance someday to be excused for his unrighteousness, but a Vaisnava offender is bound for abysmal damnation. (Caitanya-Bhagavata, Madhya-khanda 13.39-43)

Whenever an advanced devotee is insulted, for one man's fault the entire town or place is devastated—everyone in connection with him will suffer. (Cc. Antya-lila 3.164)

Without rectifying the offensive attitudes (the root cause of the society's problems) it is impossible to achieve a viable working system by merely adjusting the management.

The Issues
All those who are associated directly or indirectly with the formal ISKCON movement accept that Srila Prabhupada appointed ritvik priests to initiate on his behalf during his final manifest days. However, the concept that all initiations in ISKCON after the departure of Srila Prabhupada would be done by ritvik priests is inconsistent with all of his teachings, all sastra, all predecessor acaryas, all sampradayas, and all Vedic and Pancaratrika tradition.

Taking into consideration all the available documents, tapes and instructions of Srila Prabhupada we see that he did not leave clear instructions regarding the managerial aspect of the process of initiation after his departure, although he did give a clear understanding of its spiritual principles. Srila Prabhupada many times mentioned his Guru Maharaja's desire in this matter and he left it up to the GBC to manage all material and spiritual affairs.

His idea was 'Let them manage; then whoever will be qualified for becoming acarya, they will elect. Why should I enforce it upon them?' That was his plan. 'Let them manage by strong governing body, as it is going on. Then acarya will come by his qualifications.' (SPL 21.9.73)

Mundane votes have no jurisdiction to elect a Vaisnava acarya. A Vaisnava acarya is self-effulgent, and there is no need for any court judgment. (C.c. Madhya-lila 1.220, purp.)

His idea was acarya was not to be nominated amongst the governing body. He said openly you make a GBC and conduct the mission. So his idea was amongst the members of GBC who would come out successful and self effulgent acarya would be automatically selected. (SPL 28.4.74)

We can understand from these statements that it is highly unlikely that Srila Prabhupada would appoint any successor acaryas. It is also clear from a thorough study of Srila Prabhupada's teachings that he desired that the traditional parampara system be followed in his mission, and that his consistent desire is that his disciples initiate disciples when qualified. His many consistent instructions in this regard were given at various times under many different circumstances such as lectures, letters to specific devotees and room conversations.

I wish that in my absence all my disciples become the bona fide spiritual master to spread Krsna consciousness throughout the whole world. (SPL Madhusudana, Nov. 2, 1967)

Regarding your question about the disciplic succession coming down from Arjuna, it is just like I have got my disciples, so in the future these many disciples may have many branches of disciplic succession. (Los Angeles, 25 January, 1969)

Every one of you should be spiritual master next. (Hamburg, September 5, 1969)

These students, who are initiated from me, all of them will act as I am doing. Just like I have got many Godbrothers, they are all acting. Similarly, all these disciples which I am making, initiating, they are being trained to become future spiritual masters. (RC Detroit, July 18, 1971)

You, all my disciples, everyone should become spiritual master. (London, August 22, 1973)

Every student is expected to become acarya. Acarya means one who knows the scriptural injunctions and follows them practically in life, and teaches them to his disciples... I want to see my disciples become bona fide Spiritual Master and spread Krishna consciousness very widely, that will make me and Krishna very happy... Keep trained up very rigidly and then you are bonafide Guru, and you can accept disciples on the same principle. But as a matter of etiquette it is the custom that during the lifetime of your Spiritual master you bring the prospective disciples to him, and in his absence or disappearance you can accept disciples without any limitation. This is the law of disciplic succession. (SPL Tusta Krsna, December 2, 1975)

Become Diksa Guru
Srila Prabhupada, quoting his Guru Maharaja, Srila Bhaktisiddhanta Saraswati Thakura, writes very clearly that the order of Sri Caitanya Mahaprabhu is for everyone to become spiritual master (yare dekhi tare kaha krsna upadesa amara ajnaya guru hana tare ei desa) and that one is qualified to become guru if he knows the science of Krsna consciousness (yei krsna-tattva vetta sei guru haya).

Srila Prabhupada writes that this order applies equally to siksa and diksa guru and that we MUST accept this principle or Krsna consciousness will not spread all over the world. This instruction of Srila Prabhupada, which is his Bhaktivedanta purport to the exact verse enunciating this principle, is irrefutably clear.

The word guru [in this verse, yei krsna-tattva sei guru haya] is equally applicable to vartma-pradarsaka-guru, siksa-guru and diksa-guru. Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu, this Krsna consciousness movement cannot spread all over the world. (Cc. Madhya-lila 8.128, purp.)

It is simply inconsistent and out of concert with all his teachings to think that Srila Prabhupada wished his ISKCON movement to utilize a posthumous ritvik system of initiation on his behalf for all time.

Pariprasna
Generally diksa (initiation) follows siksa (instruction), and the siksa of the initiating guru continues after diksa with innumerable instruction sessions, where the guru on a regular basis answers important philosophical questions, which are essential for healthy, normal spiritual advancement. This cannot be separated from the relationship of guru and disciple.

Regarding the guru-disciple relationship, siksa is the most essential element: the transferral of transcendental knowledge (divya-jnanam) comprises the essence of initiation. Be it our diksa or siksa guru we need a substantial siksa relationship with an advanced realized Vaisnava who can guide us by providing properly conceived answers to our particular questions, according to time, place, circumstance and personal necessity. This substantial siksa is essential to help one extract and understand the teachings of Srila Prabhupada and the previous acaryas. Further, it is the injunction of the Bhakti-sandarbha of Sri Jiva Goswami that only one on the transcendental platform can associate with a non-manifest personality.

Srila Prabhupada is always with the sincere disciple in the form of his instructions, but the degree to which we are able to associate with him is limited by our degree of realization. For example, Krishna's pastimes are eternally going on in Vrindavan, but now they are unmanifest. Only one with the vision described by Narottama das Thakur in Prarthana will see the land made of cintamani, the kalpa-vriksa trees, and Krishna performing His pastimes with His associates. In the same manner, Srila Prabhupada is here with us, but our ability to associate with him is limited by our degree of faith and realization.

Is Everything in Srila Prabhupada's books?
"Everything" is in Srila Prabhupada's books, and when properly understood, these books are sufficient in themselves for one to advance in Krsna consciousness and attain perfection. This does not mean that every piece of information is in Prabhupada's books, but that the methodology and instructions for attaining perfection in Krsna consciousness are.

If we faithfully follow the instructions given in these books we will imbibe the proper devotional conceptions and Krsna will reveal to us through His agents, the Vaishnavas and sadhus, those additional things that are necessary. (cf. Bg. 9.22 and C.c. Madhya-lila 22.54). "I carry what you lack and preserve what you have." And "by even a moment's association with a pure devotee, one can attain all success." In Srila Prabhupada's letter of November 22, 1974 he offers encouraging words by stating that by such daily sincere reading of his books, everything will be revealed in time.

The problem arises in extracting, understanding and properly applying the many instructions therein. Sastra is passive and the advanced devotee is the active principle in extracting the devotional conclusions. Srila Bhaktisiddhanta, in his 1931 Harmonist article (The Harmonist, Dec. 1931, vol. XXIX No. 6), while extolling the virtues of Bhaktivinoda Thakura, emphatically states this same point. "One cannot simply read the words of Bhaktivinode Thakura; one must hear them from the lips of a pure devotee." An excerpt of this article, a very strong statement against the ritvik idea by our param guru Srila Bhaktisiddhanta Saraswati Thakura, is presented at the end of this article.

Simply repeating Srila Prabhupada's instructions or cutting and pasting them into papers without understanding them cannot substitute for realizing their essence by virtue of purely practicing them. The innumerable philosophical controversies amongst Srila Prabhupada's direct disciples and followers stand strongly as a testament to this. There is much confusion regarding proper understandings of jiva-tattva, guru-tattva, rasa-tattva and Vaisnava-tattva, just to name a few. This problem cannot be denied, and substantiates that we need continuous and properly qualified siksa, always.

Volumes of letters written by Srila Prabhupada in response to his disciples many very individual needs and specific questions further substantiates that the continuous flow of guidance is necessary throughout ones' spiritual life—Prabhupada did not tell his disciples to go look it up in a book. On the contrary, he stated:

One should not proudly think that one can understand the transcendental loving service of the Lord simply by reading books. One must become a servant of a Vaisnava. As Narottama dasa Thakura has confirmed, chadiya vaisnava-seva nistara peyeche keba: one cannot be in a transcendental position unless one very faithfully serves a pure Vaisnava. One must accept a Vaisnava guru (adau gurv-asrayam), and then by questions and answers one should gradually learn what pure devotional service to Krsna is. That is called the parampara system." (Cc. Antya-lila 7.54,purp.)

The disciple, if he cannot understand the statement of the scriptures or any saintly person, he submits his doubts before the spiritual master and he clears it. In this way we have to make progress. (Montreal, July 9, 1968)

By reading you cannot understand. (Bom. Jan. 8, 1977)

Question: Through a book can you contact the spiritual master?
Prabhupada: No, you have to associate.
Devotee: "Can you associate through a book?" she asked.
Prabhupada: Yes, through books and also personal. Because when you make a spiritual master you have got personal touch. Not that in air you make a spiritual master. You make a spiritual master concrete. So as soon as you make a spiritual master, you should be inquisitive. (RC London, Sept. 23, 1969)

What then to speak of the advanced stages of devotional practice, where expert guidance is even more essential. The cultivation of the weeds of anartha rather than the bhakti-lata creeper is very likely, without proper guidance.

Srila Prabhupada mentions instructions for a number of essential areas of devotional service only in seed form, and we submit that he does have his reasons—which are not always revealed to his disciples in their neophyte stages. An advanced Vaisnava is needed to help us in our progress beyond the neophyte stage—we require specific instructions for our specific questions.

Mutation of the Divine Dispensation
The institutional form is necessary for the conditioned souls to come into contact with the spiritual substance. Doubt arises when the form takes precedence over the substance. It is inevitable that higher spiritual realities will often conflict with apparent institutional necessities. Srila Prabhupada appropriately recognized this fundamental spiritual principle, stating such at the time of the initial formal registration of his International Society for Krishna Consciousness

Regarding sects—I was present (at 26 2nd Ave.) when Srila Prabhupada received the documents that certified ISKCON as a registered, tax-exempt society. 'We are not attached to any organization,' he said. 'It is an instrument we will use and if it becomes troublesome we will dissolve it and go on chanting Hare Krsna.' (Acyutananda dasa, letter to Gaudiya Magazine, 1994)

The descent of the divine dispensation is a spiritual process that cannot be dictated or limited by any material external arrangement. Unfortunately, in recent decades institutional considerations as well as those of self-motivated leaders have superceded spiritual considerations and thus hidden the essential spiritual realities from many devotees. This self-motivation is at the root of most problems within ISKCON.

The necessity for a solution for the seemingly unending catastrophic problems with the ongoing guru and management system within Srila Prabhupada's ISKCON has unfortunately forced drastic measures to be considered. The ritvik misconception has arisen from a pit of desperation. All of Srila Prabhupada's family wants relief from the oppressing institutional management that has failed miserably.

Yet this does not validate deviating from our parampara and adopting an unprecedented initiation system. Some are considering ritvik as a solution for institutional chaos while others endorse ritvikism out of sheer envy or desperation, "Ritvik, the only way to save ISKCON" (quote by an ISKCON GBC guru). In this way they sacrifice absolute (spiritual) considerations for the sake of relative (institutional or personal) considerations.

The present uncertainty as to the proper guru system is a managerial consideration, not a philosophical one. No amount of external arrangement can replace or satisfy our internal spiritual necessity.

In their attempts to propagate the ritvik misconception, the ritvik proponents, have not been able to provide a proper siddhantic explanation of this issue. Their engagement in mundane grammatical and logical debates reveals a lack of spiritual acquisition—realization seen through the eye of divine service. There is not a single example in our sampradaya nor by any of our acaryas, nor any other bonafide sampradaya where devotees take initiation from a guru by proxy after he has left this world. The ritvik proponents continuously try to shun their burden of proof and instead state that there is "no scriptural reference indicating this ritvik practice is a deviation from siddhanta." When such a novel and unprecedented idea is introduced (initiation by a non-manifest personality) the Gaudiya Vaisnava tradition dictates that sastric references be provided to validate its authenticity. This has not been done.

In Srila Prabhupada's own words, such statements (even of the guru) which cannot be verified by sastra must be rejected along with the guru. (C.c. Madhya-lila 20.352, purp.). Thus if we follow the dry ritvik logic one step further, we arrive at a most unpleasant and unpalatable conclusion.

The Real Ritvik Evidence
Bhaktivinoda Thakura has mentioned thirteen apasampradayas that deviate from the strict line of Sri Caitanya. The ritvik conception is ideologically closest to the Kartabhaja apasampradaya; one of these thirteen:

In Bangladesh, a new version of the Kartabhaja sect was founded by one Anukul Chandra. Posing himself as a Supreme Lord, Anukul Chandra has been worshipped by his followers as such. Specific features of his worship were his "Visvarupa darsanas," which centered on a very degraded practice. He is now dead, but his followers propagate that he can initiate latter-day devotees through preachers known as ritviks. New initiates must agree to follow the principles—be vegetarian once a week and worship no deity other than Anukul Chandra's picture.

The example of condemnation of an improper attitude and understanding of the guru principle provides illumination for the present day situation. Virabhadra Goswami in a letter to Srinivasa Acarya ostracized one Jayagopala from Vaisnava society for claiming himself as a disciple of his param guru. This is described in Gaudiya Vaisnava Abhidhana, khanda 3.

Many devotees look to the ritvik idea as a new life-giving conception that will solve the biggest disaster in ISKCON—that of the guru issue. This is like seeing the external symptoms of a woman whose stomach is growing. Some may conceive that new life may arise from this, but actually it is only a tumor that will not bring about a new life but will only bring death to the woman herself. In the words of the most exalted and until recently, the seniormost Gaudiya Vaisnava on the planet, Srila Bhakti Promode Puri Goswami Maharaja, whose clear statement on the ritvik idea says it all, "It is the death of the sampradaya."

Guru, Sadhu and Sastra
The ritvik misconception, by placing all the emphasis on the connection with a non-present personality through a formalistic priesthood and books, inadvertently neglects and totally disregards the most essential total agreement between guru, sadhu and sastra. The ritvik literature is riddled with criticism of all the members of the Gaudiya family. With whom, then, might the members of ISKCON associate for siksa other than themselves?

That so many devotees who have assumed the position of initiating guru within ISKCON are admittedly unqualified and have repeatedly exhibited gross deviations should not influence our recognition of genuinely qualified Vaisnavas. The underlying diseased vision of the ritvik idea, that all are equally unqualified, is a sign of crippled faith in the process of Krsna consciousness.

Because ritvik vadis emphasize externalities, they do not have real purification of the heart to accept the pure thing; to discriminate what is purity, what is prema, pure love of God. One cannot force a material conception onto divinity; this is a crime of ignorance. We must divorce ourselves from identifying the physical forms presented to our senses as reality. In Sri Guru and His Grace, Srila B. R. Sridhara Deva Goswami Maharaja has written:

All conceptions of the mundane, whether physical, mental, or intellectual, should be eliminated in our journey if we want to go to the inner world of substance. Our fulfillment comes always from the inner side. What should be the highest focal point of our realization? What should be our highest aim, for which we will eliminate everything else?

Progress means elimination and acceptance. And our spiritual life must always be a dynamic thing; otherwise we shall be dead. Progress means acceptance and elimination. Life is dynamic; acceptance and elimination. That is progress. And our life must be progressive not static.

There will always be so many practical dealings in our present stage, but we must always keep the highest ideal over our heads. With this ideal we will be able to make progress. Our ideal, our highest model—that is our all in all in life. To be acquainted with the conception of the highest ideal and to be on the path of realization of that goal is the greatest wealth in one¹s life.

Spiritual Vision
The perception and recognition of the advancement of other Vaisnavas in Krsna consciousness provides us with an encouraging sign as to the validity of our own practice. It is indeed enlivening to perceive the presence of divinity and divine realization within the senior Vaisnavas of the Gaudiya family.

With the eye of divine service, a true disciple can see the presence of his spiritual master or his precepts everywhere. The well-known example is there of Srila Prabhupada who saw his Guru Maharaja, Srila Bhaktisiddhanta, manifest in the postman who suggested that he should print books instead of magazines. We would do well to see like the maha-bhagavata, who sees divinity everywhere.

Necessity of Proper Siksa Association
If there is any disagreement in the understanding of guru and sastra and how to apply the guru's instructions, a sadhu must be consulted to clarify the misunderstanding. The careful check and balance system of guru, sadhu and sastra is an essential element of Gaudiya Vaisnavism. The sadhus cannot be neglected.

In Caitanya-caritamrta, Adi-lila 1.35, Krsnadasa Kaviraja lists six instructing spiritual masters for himself. This is the normal and common practice shown by many great devotees in our line. Srila Bhaktisiddhanta Saraswati Thakura has said in this regard that those who are "eka guru vada" (have only one guru) will have difficulty advancing in spiritual life.

We all know very well that there were some difficulties between Srila Prabhupada and some of his Godbrothers; however, many times Srila Prabhupada stated that none of them ever went astray from the path of pure devotion, and that these differences were transcendental.

Even amongst our godbrothers we have misunderstanding, but none of us is astray from the service of Krsna. My Guru Maharaja ordered us to execute his mission combinedly. Unfortunately, we are now separated. But none of us have stopped preaching Krsna consciousness. Even there was misunderstanding amongst the godbrothers of my Guru Maharaja, none of them deviated from the transcendental loving service of Krsna. (SP Ltr. Brahmananda, November 18, 1967)

The disciples of Srila Bhaktisiddhanta Sarasvati Goswami are all godbrothers, and although there are some differences of opinion and we are not acting conjointly, every one of us is spreading this Krsna consciousness movement according to his capacity and producing many disciples to spread it all over the world. ( Bhag. 4.28.31)

So far as your question about controversy amongst the disciples of Bhaktisiddhanta Sarasvati Goswami Maharaja, that is a fact. But this controversy is not material. Just like in a national program, different political parties are sometimes in conflict and make propaganda against each other, but their central point is always service to the country. Similarly, amongst the disciples of Bhaktisiddhanta Sarasvati there may be some controversy, but the central point is how to preach the mission of His Divine Grace. (SP Ltr. Mandali Bhadra, July 28, 1969)

To categorically reject all members of the Gaudiya Matha based on particular statements of twenty years past, without a proper look at their individual spiritual qualifications, is foolish, offensive and diametrically opposed to an honest endeavor to find the truth in a spiritually dynamic way.

In His Sri Sri Brahma-samhita Prakasini, verse 37, purport. Srila Saccidananda Bhaktivinoda Thakura has said:

Whatever is spoken by the pure Vaisnavas is truth, utterly free from any form of prejudice, yet there is the element of mystery in their controversies. Those whose intellects are possessed by the illusion and mundanity, in their paucity of pure Vaisnava qualification are unable to grasp the significance of the mysterious affectionate controversies among the pure Vaisnavas, and they thus ascribe to them the defect of wrangling and party spirit

If we listen to the ritvik proponents, they will tell us even to reject the words of Jiva Goswami (Sat-sandarbhas) and Bhaktivinoda Thakura (Harinama Cintamani) when they don¹t agree with their particular ideology. They argue that Srila Prabhupada did not present the points illuminated by these acaryas, therefore we can never consider them valid. However, Srila Prabhupada has clearly written many times of the importance of the Sandarbhas of Jiva Goswami.

False devotees think that studying the books of previous acaryas is inadvisable... Srila Jiva Goswami, following the previous acaryas, has inculcated the conclusions of the scriptures in the six theses called the Sat-sandarbhas... [without studying them, they] fail to achieve pure devotion. (C.c. Adi-lila 2.117, purp.)

Srila Prabhupada also writes that if we are serious to advance in Krsna consciousness, we must read the Sat-sandarbhas. In 1972, Srila Prabhupada indicated that it would be a great contribution if the Sat-sandarbhas could be translated. We cannot but conclude that this means that there are important instructions in the Sat-sandarbhas that Srila Prabhupada wished us to know.

Bhaktivinoda Thakura has also provided essential instructions on nama-tattva and guru-tattva in the Harinama Cintamani, which can only further illuminate our understanding. It is the wealth and true measure of a Vaisnava that he can extract deep spiritual realizations and truths from such great acaryas and harmonize them with the teachings of his guru, thus furthering his dynamic penetration into the heart of Krsna consciousness. It is most important to understand this spiritual reality.

Spiritual Disposition of the Ritvik Misconception
Lord Krsna once asked Duryodhana to go into the kingdom and bring back a person more qualified than himself, and He asked Yudhisthira to find a person less qualified than himself. After some time each returned alone: Duryodhana said that he could not find anyone more qualified than himself, and Yudhisthira said that everyone was more qualified than himself.

Like Duryodhana, most ritvik proponents are representing that they alone are qualified to judge the (dis) qualifications of others. This kind of thinking is avaisnava and contrary to our devotional line—it is apasampradayic. If one lacks the realization to understand these many essential points, that does not mean that others do not understand these points.

The deliberate attempt to create and maintain Vaisnavas on the plane of lower adhikari (kanistha adhikari)—as is the case in ISKCON and among ritvik vadis, is a symptom of the incapacity to surrender and reach a higher plane of self abnegation, the plane where the greatest necessity is being served. The essence of Bhagavad-gita is that we give up all our present conceptions and attachments and place ourselves at the disposal of the highest necessity of the Lord¹s agents.

The ritvik idea is a symptom of hrdaya-durbalya, the anartha of weakness of the heart that makes one unable to fully embrace the life of pure devotion. Ritvik vadis wish to maintain the whole management and guru system on the level of lower adhikari. If one is really sincere and cannot tolerate impurity within the formal establishment, then one should accept an exclusive life of devotion (sannyasa) and establish a higher standard of purity. One must offer his impurity in the fire of sacrifice on behalf of the Lord.

The adhikari or spiritual standing of a devotee may be judged by his ideal or aspiration. The highest spiritual acquisition is not a matter of demand or right; it can only be sanctioned from the highest quarter, that of the Lord and His associates. "If God sees you are sincere, He will give you a spiritual master." (Rome, 6.23.74) In this endeavor it is all risk and no gain, for we cannot demand anything in return for our service. Pure devotional service is selfless.

The ritvik proponents are lacking a genuine spiritual aspiration. The underlying attitude of the ritvik idea is in essence abhakti, opposed to devotion, for it is indicative of a diseased condition to demand this connection with the plane of transcendence without proper qualifications. Srila B. R. Sridhara Deva Goswami Maharaja has commented, "We cannot really help ourselves very much; because in our present state we are mainly guided by our previous samskara or acquired nature. This highest spiritual fortune is but a gracious grant from the Absolute Lord, and not a matter of right to be demanded or fought out." By cultivation of this mood of negativity (necessity) we attract the attention of the Lord. Sri Caitanya Mahaprabhu exemplifies this in the last verse of the Siksastaka, aslisya va pada-ratam pinastu mam... 'You may embrace me or trample me, but you will always be the only Lord of my life.'"

Devotees should realize that their difficulties are due to their own past misdeeds, and they should hope and pray that their situation be resolved (tat te'nukampam su-sumiksamano, Bhag. 10.14.8).

Conclusion
The Gaudiya prayojana, or ultimate goal, is clearly presented by our acaryas, such as Rupa and Raghunatha Das Goswamis. But we find that present ISKCON policies are meant to hide the truth and avoid a direct connection with the leading living representatives of that truth, who may not be within the boundaries of ISKCON.

Substantial spiritual truth is the only thing that will give full nourishment to those who wish to dedicate their souls in the service of the Lord. It will bring more faith in present leaders when they encourage their disciples to approach and hear from advanced Vaisnavas, wherever they may be found.

Thousands of devotees who are dissatisfied with ISKCON, who are looking for the essence of bhakti in its full blooming form in the midst of these superficial and spiritually insubstantial considerations, have been forced to search beyond the boundaries of the institution.

There are many people coming in initial connection to Krsna consciousness through Srila Prabhupada's books who are now taking shelter elsewhere. Irrespective of formal external considerations, they follow the spiritual substance in their quest of the Absolute Truth—the real line of Caitanya Vaisnavism cannot be obscured from the sincere seeker.

The faith of a disciple will be more firmly established if his spiritual master points out where divinity may be found and teaches his disciple to offer his respect there. The spiritual reality is that it is not at all unchaste to one's guru to worship the descent of divinity (that which Srila Prabhupada taught us to recognize) even though it may manifest outside his formal society, ISKCON.

It is a credit to Srila Prabhupada that he taught his followers to be able to recognize the descent of divinity, wherever it may appear. It is an essential and irrevocable spiritual principle that divinity may manifest anywhere and everywhere regardless of material considerations. It is conversely a discredit to Srila Prabhupada to fail to recognize divinity in the bonafide Vaishnava.

We may consider the example of Srila Bhaktisiddhanta, who often sent his disciples to Vamsidasa Babaji for his association and remnants. The many warnings of Srila Prabhupada to protect his fledgling disciples from influences outside his formal society must be balanced against the far worse influences presently found within the society.

If the leaders want the devotees to stay within the boundaries of the institution, they must allow the devotees' faith to grow without any obstruction. Faith is the seed from the hladini-sakti, which increases irrespective of material considerations when in proper association. The bhakti-lata that sprouts from this seed automatically searches for the lotus feet of the pure Vaisnavas. If spiritual mentors lead us in this way, it will increase our trust in these leaders' capacity and ability to recognize the Absolute Truth wherever it may appear. If, on the other hand, they continue the past and present institutional policy of breeding and encouraging offensive mentalities within the hearts of their members and followers towards senior members of the Gaudiya parampara, it will continue to create new deviant manifestations—such as the ritvik ideology. Further, it will encourage the sincere seekers to simply go elsewhere; precisely what is going on at present.

The policy of keeping members out of touch with anything other than those things that fit within narrow-minded institutional considerations encourages a limited understanding of and acquaintance with many profound aspects of Sri Caitanya Vaisnavism. When devotees discover the world outside of ISKCON, at first they feel very strongly that they have been cheated by not being allowed to access so many deep devotional truths and wonderfully realized Vaisnavas who are outside ISKCON'S formal institution. Additionally, because of inadequate depth of training in the full scope of Vaisnavism, they lack proper discrimination as to what will enhance their surrender and devotion to the line of Srila Prabhupada and what will obstruct and destroy this. This is very unfortunate that their education is incomplete for some have easily fallen prey to deviant presentations and groups.

Srimad Bhagavatam relates the pastime of the sacrifice performed to produce an enemy of Indra. Unfortunately, the mantra was mispronounced and the demon Vrtrasura was produced. If we do not carefully follow the scientific process of Krsna consciousness, seeking essential clarification and guidance at every step, we will achieve something different from that enunciated by Sri Caitanya Mahaprabhu as the ultimate goal of life—prema pum artho 'mahan.

It is unfortunate that so many devotees no longer have faith in ISKCON leaders and thereby feel inclined to work independently. This has produced in many a very independent and belligerent anti-devotional sentiment that runs counter to the devotional flow—that which necessitates complete surrender under a qualified spiritual authority. Admittedly, it is sometimes extremely difficult to find someone that one can trust and under whom one may serve—one who will encourage our devotional service and advancement. Nevertheless it is essential to work under a senior Vaisnava in order to stay properly connected to the divine spiritual flow and not drift away with one's own speculations and particular desires.

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Eulogy of Srila Bhaktivinoda Thakura
by Srila Bhaktisiddhanta Saraswati Thakura
(The Harmonist, Dec. 1931, vol. XXIX No. 6)

It is not empiric wisdom that is the object of quest of the devotee. Those who read the scriptures for gathering empiric wisdom will be pursuing the wild goose chase... The mutual admiration society of dupes does not escape, by the mere weight of their number, the misfortunes due to the deliberate pursuit of the wrong course in accordance with the suggestions of our lower selves... Thakura Bhaktivinoda is acknowledged by all his sincere followers as possessing the powers of the pure devotee of Godhead.

His words have to be received from the lips of a pure devotee. If his words are listened from the lips of a non-devotee they will certainly deceive. If his works are studied in the light of one's own worldly experience their meaning will refuse to disclose itself to such readers. His works belong to the class of the eternal revealed literature of the world and must be approached for their right understanding through their exposition by the pure devotee. If no help from the pure devotee is sought, the works of Thakura Bhaktivinoda will be grossly misunderstood by their readers.

The attentive reader of those works will find that he is always directed to throw himself upon the mercy of the pure devotee if he is not to remain unwarrantably self-satisfied by the deluding results of his wrong method of study.

The writings of Thakura Bhaktivinoda are valuable because they demolish all empiric objections against accepting the only method of approaching the Absolute in the right way. They cannot and were never intended to give access to the Absolute without help from the pure devotee of Krishna. They direct the sincere enquirer of the truth, as all the revealed scriptures do, to the pure devotee of Krishna to learn about Him by submitting to listen with an open mind to the transcendental sound appearing on his lips. Before we open any of the books penned by Thakura Bhaktivinoda, we should do well to reflect a little on the attitude which serves as the indispensable prerequisite to approach its study. It is by neglecting to remember this fundamental principle that the empiric pedants find themselves so hopelessly puzzled in their vain endeavor to reconcile the statements of the different texts of the scriptures. The same difficulty is already in process of overtaking many of the so-called followers of Thakura Bhaktivinoda and for the same reason...

Those who want to understand the contents of the volumes penned by the piecemeal acquisitive method applicable to deluding knowledge available to the mind on the mundane plane, are bound to be self-deceived. Those who are sincere seekers of the truth are alone eligible to find Him, in and through the proper method of His quest.

In order to be put on the track of the Absolute, listening to the words of the pure devotee is absolutely necessary. The spoken word of the Absolute is the Absolute. It is only the Absolute Who can give Himself away to the constituents of His power. The Absolute appears to the listening ear of the conditioned soul in the form of the name on the lips of the sadhu. This is the key to the whole position. The words of Thakura Bhaktivinode direct the empiric pedant to discard his wrong method and inclination on the threshold of the real quest of the Absolute. If the pedant still chooses to carry his errors into the realm of the Absolute Truth he only marches by the deceptive by-path into the regions of darker ignorance by his arrogant study of the scriptures. The method offered by Thakura Bhaktivinoda is identical with the object of the quest. The method is not really grasped except by the grace of the pure devotee. The arguments, indeed, are these. But they can only corroborate, but can never be a substitute for, the word from the living source of the Truth who is no other than the pure devotee of Krishna, the concrete Personal Absolute.