Sri Krishna Kathamrita

Bindu Issue 532

Criticism and Vaishnavism

 Sri Krishna Kathamrita
तवकथामृतं तप्तजीवनम्
tava kathāmṛtaṁ tapta-jīvanam
Bindu
Fortnightly email mini-magazine from Gopal Jiu Publications

Issue No. 532 Śrī Indirā Ekādaśī 21 September 2022

• Maya’s Business and the Devotees’ Business

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
• What Kind of People Find Fault with Vaishnavas?
Srila Bhaktisiddhanta Saraswati Thakur Prabhupada
• Chastising is the Right of Guru
Highlights

Sri Srimad Gour Govinda Swami Maharaja

• Of Saints and Critics
• Harsh Words
Mahabharata
• Criticism and Vaishnavism
• Kausika’s Honesty
Adapted from Mahabharata

Maya's Business And

The Devotee's Business
His Divine Grace
A. C. Bhaktivedanta Swami Prabhupada
Māyā’s business is kicking. And we are complaining,
“Why you are kicking?”
[Māyā replies:] “Yes, I shall kick you because you are not
Krishna conscious. I shall make you Krishna conscious by
kicking, kicking, kicking. That’s all. That is my business.”
Our business is to implore, tṛṇād api sunīcena. Our
preaching method is not kicking. Our preaching
method is, dante nidhāya tṛṇakam, by taking a grass
in the teeth, padayor nipatya, falling down at the feet,
and kāku-śataṁ kṛtvā ca, ahaṁ bravīmi — flattering you
hundred times, I’m just submitting one thing: “Become
Krishna conscious.” [Prabodhananda Saraswati’s,
Caitanya-candrāmṛta 8.90] That is our process.
Māyā’s process is different. She’ll say, “Why shall
you become Krishna conscious? You just enjoy and I
shall kick you very nicely. That’s all.”
And he accepts, “Yes, you kick me and let me enjoy,
but I am not going to these Krishna conscious persons.”
Cover: Lord Vishnu appears before Dhruva Maharaja
Unknown artist.
Sri Krishna Kathamrita Bindu Issue Five Hundred Thirty two, Page — 3
(laughter) You see? Practically, māyā’s business and our If he is serious, he will admit, “You are my great friend.
business is the same, but her process is different, our I am blind to my own faults. You pointed them out, so
process is different. The people like her process. I will be careful.” He will accept it. But if you speak in
— From a lecture in Seattle. 21 October 1968.
the presence of others the reverse effect will be there....

What Kind of People Devotee: Sometimes I may want to correct

someone, but I can see that the person won’t accept
Find Fault in the Vaishnavas? what I have to say.
Gour Govinda Swami: So why shall you tell him?
Srila Bhaktisiddhanta Saraswati Thakur Prabhupada
You should think, “He won’t accept it, so why shall
Only those averse to Lord Hari and whose only I tell him? Let him go. As you sow, so shall you reap.
assets are their defective material senses find fault What can I say to such a person?”
with vaiṣṇavas. In Bhagavad-gītā, Lord Krishna states — The Worship of Sri Guru, p. 43, 48, 49. Evening program, San
Francisco, 31 May 1994.
that his devotees never perish. Can those who
worship the Lord without deviation ever fall down?
They certainly achieve perfection. Since our vision
Of Saints and Critics
is polluted, we find fault with others and thereby
In his Sārārtha-darśini commentary on Śrīmad
ruin ourselves. When we thus become materialists,
Bhāgavatam 4.4.12, Srila Viswanath Chakravarti Thakur
we become bereft of service to guru and Krishna. We
has described four types of saintly persons according to
think of the trouble of others because we ourselves are
how they see good qualities and faults:
in trouble. Because we are full of faults, we find fault
with others. If we can correct ourselves then we will 1) Mahat (“great person”) — A mahat has the
find that we have no time to find fault with others. ability to see some good in everyone. They also
— Amrta Vani. Excerpts from the teachings of Srila Bhaktisiddhanta perceive faults in others, but they consider that
Saraswati Thakur, compiled by Sri Bhakti Mayukh Bhagavata
Maharaja. Translated by Bhumipati Das. Touchstone Media.
those faults can be eventually transformed by
Mumbai. 2004. p. 229

Chastising is the Right of Guru

Sri Srimad Gour Govinda Swami Maharaja
Gour Govinda Swami: To correct and criticize
someone is the business of only such a person who is
acting as guru. He has the right to inflict punishment
on you, to catch hold of your ear and slap you, guru-
karṇa-dhāra. He will correct you and criticize you,
“You rascal, why are you doing this and that?”
... You have no right to chastise, no right to correct
anyone. You are not guru. Guru has that right. If
you see something and you have a good heart, “He
is doing something wrong that is detrimental to his
bhakti.” Then go to him, pay obeisances, and tell him
confidentially, not in front of others, “O my brother, I
see this thing and it pains me very much that you are
doing this and this. This is a great impediment on the
Unknown artist

path of devotion. I fear you will not be able to make any

advancement. Therefore, I am coming to you and telling
you. O my friend, please don’t do it. Be serious about
your bhajana.” Tell him in such a humble way. Speak
to him confidentially, not in the presence of others. Demons harassing a devotee
 Issue Five Hundred Thirty-two, Page — 4 श्रीकृष्णकथामृत बिन् दु
Gita Press painting. Unknown artist.
Sri Krishna Kathamrita Bindu Issue Five Hundred Thirty two, Page — 5

Unknown artist. Pahari School. C. 1760.

Matsya Avatar kills the demon Shankhasura

certain methods into good qualities. Thus, if they In the same purport, Viswanath also delineates
feel that a person may be benefited by discussing four types of asādhus, wicked or bad persons, who
that person’s faults, they may, under appropriate are characterized according to their propensity
circumstances, speak harsh words. Neem juice for fault-finding:
tastes very bitter, but it can cure diseases when 1) Asādhu (“wicked person”) — An asādhu sees some
administered appropriately. It should be noted that good qualities in others but presumes that eventually
a mahat will never reject or condemn a faulty person
those good qualities will be overshadowed or spoiled by
but thinks only how that person may be benefited.
some fault. For example, upon seeing someone working
2) Mahattara (“greater person”) — A mahattara also
for another person’s benefit, the asādhu will conclude that
sees good and bad qualities in others but focuses on
and praises the good qualities. Seeing a materialistic eventually he or she will want to exploit the person whom
merchant, a mahattara will think, “Although he is a they are helping. Simply put, asādhus are not gentlemen.
sense-gratifier, he takes good care of guests and is 2) Asādhutara (“very wicked person”) — An
worthy of deliverance.” asādhutara is even more improper. He or she sees only
3) Mahattama (“especially great person”) — A faults in others and overlooks others’ good qualities.
mahattama sees whatever good qualities others “This sannyāsī eats ghee rice to fill his stomach. He is
have and magnifies them, not seeing even the lusty and should be considered fallen.”
smallest fault. Viswanath describes their attitude, 3) Asādhutama (“especially wicked person”) — An
“This person has stolen my cloth because he is cold, asādhutama takes small faults and magnifies them, seeing
and though he has a weapon, he doesn’t attack me no good qualities at all. Viswanath gives an example.
because he is merciful. He is virtuous.” An asādhutama will criticize and condemn a renunciate
4) Ati-mahattama (“extremely great person”) — as being a “bogus rascal”, for the fault of giving up the
An ati-mahattama sees good qualities in others even forest and living in the house of a married man. The
where there are none. Their attitude is, “In this world asādhutama will conclude, “His obvious motivation is
there are no bad people. Everyone is good.” only to steal the money of that householder.”
 Issue Five Hundred Thirty-two, Page — 6 श्रीकृष्णकथामृत बिन् दु
sohate sāyaker viddhaṁ vanaṁ paraśunā hatam
vācā duruktaṁ bībhatsaṁ na saṁrohati vāk-kṣatam
A forest, whether pierced by arrows or cut down
by scythes, grows again, but a heart pierced with
harsh and rude words never recovers.
karṇinālīkanārācān nirharanti śarīrataḥ
vāk-śalyas tu na nirhartuṁ śakyo hṛdiśayo hi saḥ
Arrows and darts can be extracted from the body,
but the darts of words cannot be extracted from
the depth of the heart.
Bibliography
— Vidurnītiḥ. Dr. Kiran Shukla (editor). J. P. Publishing House. Delhi. 2000.
— Mahābhārata (electronic critical edition). Muneo Tokunaga and
the Bhandarkar Oriental Research Institute. Pune, India. 1999.

Criticism and Vaishnavism

Painting by Mani Shiv. 2013.

In the last issue of Bindu, we printed a verse from

the Padma Purāṇa (4.1.31-32), that among other
points describes, para-nindāṁ na kurvanti vijñeyās te
ca vaiṣṇavāḥ — “Those who do not criticize others
should be known as vaiṣṇavas.” The spirit of this
Worshiping Krishna with Tulasi statement is found in many places in śāstra and the
4) Aty-asādhutama (“extremely wicked person”) writings of our ācāryas. Srila Krishnadas Kaviraj
— An aty-asādhutama sees faults in all others, even Goswami, while describing the glories of Pandit
where there are no faults. “In this world, or in this Haridas, the dear associate of Gaura Nitai, writes
society, no one is good. Everyone is evil.” They are in Cc. ādi 8.62:
the very worst. — MD vaiṣṇavera guṇa-grāhī, nā dekhaye doṣa
Bibliography kāya-mano-vākye kare vaiṣṇava-santoṣa
— Krishnadas Kaviraj Goswami. Śrī Caitanya-caritāmṛta. English
translation and commentary by A.C. Bhaktivedanta Swami
“He always accepted the good qualities of vaiṣṇavas
Prabhupada. Bhaktivedanta Book Trust. Los Angeles. 1975. and never found fault in them. He engaged his heart
— Śrīmad Bhāgavatam with commentaries by Srila Viswanath and soul only to satisfy the vaiṣṇavas.”
Chakravarti Thakur and Srila Bhaktisiddhanta Saraswati Thakur.
Gaudiya Math. Bagbazar. 1992. Bengali. Srila Prabhupada comments on this verse:
— Śrīmad Bhāgavatam, Sārārtha Darśinī commentary of Srila It is a qualification of a vaiṣṇava that he is adoṣa-darśī:
Viswanath Chakravarti Thakur. English translation by Bhanu
Swami. Sri Vaikuntha Enterprises. Chennai, India. 2009. he never sees others’ faults. Of course, every human
being has both good qualities and faults. Therefore it
is said, saj-janā guṇam icchanti doṣam icchanti pāmarāḥ:
Harsh Words everyone has a combination of faults and glories. But a
vaiṣṇava, a sober man, accepts only a man’s glories and
Mahābhārata, udyoga parva 34.73-77 not his faults, for flies seek sores whereas honeybees
seek honey. Haridas Pandit never found fault with a
Shortly before the battle of Kurukshetra took place,
vaiṣṇava but considered only his good qualities.
Vidura offered the following advice to Dhrtarastra:
abhyāvahati kalyāṇaṁ vividhaṁ vāk subhāṣitā Srila Bhaktisiddhanta Saraswati Thakur Prabhupada
saiva durbhāṣitā rājann anarthāyopapadyate has similarly stated:
Words spoken sweetly bring many blessings, No one should criticize or glorify others’ natures or
but the same words spoken harshly, O king, activities. Śrīmad Bhāgavatam confirms this instruction.
generate evil. The Caitanya-bhāgavata states, para carcakera gati
Sri Krishna Kathamrita Bindu Issue Five Hundred Thirty two, Page — 7

Unknown artist

The Lord delivers his devotees from the ocean of material existence

nāhi kona kale: a critic never attains benefit. Critics The so-called professors and their students fol-
go to hell. Instead of criticizing others, one should low principles of religion, perform pious acts,
rectify oneself. (Amrta Vani, page 251) and execute austerities, yet [by nature] they are
blasphemers and rogues.
The Nature of Non-devotees and Pretenders
In antya-līlā (3.29) of his Caitanya-bhāgavata, Srila
Our Goswami ācāryas repeatedly define non- Vrindavan Das Thakur has described the quality of
devotees as those who engage in the business of vaiṣṇavas and false-devotees as follows:
fault-finding. Srila Krishnadas Kaviraj Goswami has ei se vaiṣṇava-dharma-sabāre praṇati
explained (in Cc. ādi 17.260) sei dharmadhvajī, yāra ithe nāhi rati
yata adhyāpaka, āra tāṅra śiṣya-gaṇa The dharma or nature of a vaiṣṇava is they offer respects
dharmī, karmī, tapo-niṣṭha, nindaka, durjana to everyone. The dharmadhvajīs, hypocritical pretenders
 Issue Five Hundred Thirty-two, Page — 8 श्रीकृष्णकथामृत बिन् दु
Unknown photographer

Devotees in New York City in 1968

(literally, persons who advertise or wave the flag of The Caitanya-caritāmṛta (madhya 5.90) makes the
their religiosity), are those who have no attachment same point:
for this.
jāni’ sākṣī nāhi deya, tāra pāpa haya
Speak the Truth Frankly
A person who knows things as they are and still does
However, one may have a doubt in this regard. not bear witness becomes involved in sinful activities
One may point out that great ācāryas such as Srila
When commenting on the word “satyam” in his
Bhaktisiddhanta Saraswati Thakur Prabhupada and
purport to Bg. 10.4, Srila Prabhupada speaks in a
Srila A. C. Bhaktivedanta Swami Prabhupada often spoke
similar way:
strongly, pointed out faults in others, and encouraged
According to social conventions, it is said that one
their disciples to do the same. Indeed, śāstra instructs
can speak the truth only when it is palatable to oth-
that if one has the strength to do so, it is a great fault to ers. But that is not truthfulness. The truth should be
ignore sinful acts and not bring such offenders to justice: spoken in a straightforward way, so that others will
understand actually what the facts are. If a man is a
jānann api ca yaḥ pāpaṁ śaktimān na niyacchati
thief and if people are warned that he is a thief, that
īśaḥ san so ‘pi tenaiva karmaṇā samprayujyate
is truth. Although sometimes the truth is unpalatable,
A man who has power to punish sin but does not do so, one should not refrain from speaking it. Truthfulness
who knows a sin has been committed, takes a reaction demands that the facts be presented as they are for
for that sin. (Mahābhārata ādi 171.12) the benefit of others. That is the definition of truth.
Sri Krishna Kathamrita Bindu Issue Five Hundred Thirty two, Page — 9
That leader was a lady and was received with respect
by senior devotees who began showing her around
Ślokāmṛta
the project. Tagging along with them was a new
Don’t Agitate Others bhakta. This new devotee had recently memorized a
verse. Deciding to say something he felt was relevant
The following verse is quoted in Srila Rupa Goswami’s
and inspiring to the politician, at an opportune
Bhakti-rasāmṛta-sindhuḥ (1.2.117) as well as Srila
moment he came close and told her, “Chanakya
Jiva Goswami’s Bhakti-sandarbha (106). Both of them
Pandit has advised, viśvāso naiva kartavyaḥ strīṣu rāja-
cite it as being from the Mahābhārata.
kuleṣu ca: ‘There are two persons one should not trust
piteva putraṁ karuṇo nodvejayati yo janam — a politician and a woman.’”
viśuddhasya hṛṣīkeśas tūrṇaṁ tasya prasīdati Although the verse was one that was sometimes
Lord Krishna at once gives his mercy to a person cited by Srila Prabhupada, it didn’t seem to impress
who does not trouble others and who is as kind to the lady politician, who after the exchange never
them as a father is to his son. came again to our center. It’s clear that bold speaking
— Jiva Goswami. Śrī Bhakti-sandarbha. English translation by needs to be tempered with wisdom.
Kusakratha Das. The Krishna Institute. Culver City, California.
In an article titled, “Vaiṣṇava-nindā”, Srila Thakur
Bhaktivinode has explained that śāstra does not
forbid one from discussing others’ faults if one has
good intentions. He says those good intentions are
of two kinds:
1. If some auspiciousness comes to a person by discuss-
ing their sins, then it is good to do so.
Again, Srila Bhaktisiddhanta Saraswati Thakur
Prabhupada has strongly declared:
There is no doubt that the words of the sādhu possess
the power of destroying the evil propensities of one’s
mind. The sādhus in this way benefit everyone who
associates with them. There are many things which
we do not disclose to the sādhu. The real sādhu makes
us speak out what we keep concealed in our hearts.
He then applies the knife. The very word “sādhu” has
no meaning other than this. He stands in front of the
block with the uplifted sacrificial knife in his hand.
The sensuous desires of men are like goats. The sādhu
stands there to kill those desires by the merciful
stroke of the keen edge of the sacrificial knife in the
form of unpleasant language. If the sādhu turns into
my flatterer then he does me harm, he becomes my
enemy. If he gives us flattery, then we are led to the
road that brings enjoyment but no real well-being.
(Sri Chaitanya’s Teachings. Pp. 26-27)
Unknown photographer

Who is Qualified to Chastise?

Other questions arise at this point, “Who is the sādhu
Srila Bhaktisiddhanta speaks of? And is the injunction
to speak the plain truth in a bold way equally
appropriate for all devotees in all circumstances?”
Some years ago, one of the chief politicians of Devotees doing harinama in front of
a country came to visit a Hare Krishna center. the New York City public library in 1974
 Issue Five Hundred Thirty-two, Page — 10 श्रीकृष्णकथामृत बिन् दु
Painting by B. K. Mitra

Devotees doing kīrtana for the pleasure of Krishna

Sri Krishna Kathamrita Bindu Issue Five Hundred Thirty two, Page — 11
2. If the result is beneficial for the world, one may
speak about sinners and their activities. Such an act
is considered pious.

In the same article, Bhaktivinode says that we

should be careful speaking about the faults in a
devotee:
To discuss the faults that may arise by chance in a
vaiṣṇava is an offense. The main thing is that the
discussion or even consideration of these faults in a
vaiṣṇava is an offense to the holy name, etc.

Bhaktivinode then describes that finding fault with

a vaiṣṇava for any of the following three reasons is an
offense to the holy name:
1) Impurities that have come from the vaiṣṇavas past
— prag-utpanna.
2) Impurities that are perishing — kṣayāvaśiṣṭa.
3) Impure activities that take place accidentally —
daivotpanna.

The Thakur writes:

Criticizing a vaiṣṇava for any of these reasons prevents

Unknown artist
nāma-sphurti, the appearance of the holy name in one’s
heart, and keeps one from becoming a vaiṣṇava.
Therefore, Bhaktivinode instructs:
Unless one has a noble intention, one should never Krishna and Mother Yashoda
discuss about any previous faults that a vaiṣṇava might
have had prior to the awakening of bhakti. Nor should yasya deve parā bhaktir yathā deve tathā gurau — One
a vaiṣṇava be criticized for any leftover impurities he should have complete faith in the guru, who helps the
or she may have. (Sajjana-toṣaṇī 5.3 and 5.5. Article disciple make progress in spiritual life.
entitled, “Vaiṣṇava-nindā”.) Instructing and chastising individuals is the business
Business of Guru of guru. This is even more so in the case of devotees.
Although devotees speak boldly and don’t Even the demigods do not attempt to chastise the
compromise when speaking on the principles of vaiṣṇavas. In his Bhakti-sandarbha (148), Srila Jiva
bhakti, they generally avoid speaking about the faults Goswami quotes a verse from the Skanda Purāṇa:
of any particular person and focus on the sin rather na brahmā na śivāgnīndrā nāhaṁ nānye divaukasaḥśaktās tu
than the sinner. The śāstric principle as described in nigrahaṁ kartuṁ vaiṣṇavānāṁ mahātmanām
the Padma Purāṇa (Brahma khaṇḍa 25.17) is: Lord Brahma, Lord Shiva, Agni, Indra, myself (Yama-
aśraddadhāne vimukhe ’py asṛṇvati raj), and other demigods are unable to chastise the
yaś copadeśaḥ śiva-nāmāparādhah broad-minded vaiṣṇavas.

It is an offense to the holy name to give instructions If someone doesn’t have faith in us it is an offense to
to those who are aśraddhā, without faith; vimukha, try to instruct them. In that case we should teach by
reluctant or opposed to our message; or aśṛṇvati, one example. Srila A. C. Bhaktivedanta Swami Prabhupada
who is not listening.
wrote the following in a letter to a disciple:
Guru is one whom we have faith in. In his purport
I have noted your several complaints against the
to Bhāgavatam 8.17.1, Srila A. C. Bhaktivedanta Swami devotees, but it would be better to set the example
Prabhupada quotes and explains a verse from the rather than to criticize the defects of the devotees.
Śvetāśvatara Upaniṣad (6.23): We should always remember that we recruit members
Unknown artist. Chitrashala Press. Pune. Late 19th - early 20th century
Issue Five Hundred Thirty-two, Page — 12 श्रीकृष्णकथामृत बिन् दु

The deliverance of Gajendra the elephant

Sri Krishna Kathamrita Bindu Issue Five Hundred Thirty two, Page — 13
from people in general. It is not expected that every
one of our members should be immediately to the
standard qualification. The best thing for you is to
set the example by your personal behavior and try to
reform the others, not by criticizing but by friendly
behavior. If sometimes there are any disagreements,
we should try to forget such incidences and be always
in friendship with each other. (14 October 1971.)
Necessity of Discrimination
For healthy material and spiritual life — in all
things — including one’s eating and association —
we must distinguish between good and bad, ripe and

Unknown artist. Bhaktivedanta Book Turst

rotten, poison and nectar, pure and impure. The art of
discrimination is a necessity. We are taught by guru,
sādhu, and śāstra how to distinguish right from wrong.
Yet publicly declaring someone’s fault is detrimental
to bhakti. The famous ācārya Sridhar Swami in his
commentary on Bhāg. 7.1.22 has given the standard
definition of ninda, offense, as: nindanaṁ doṣa-kīrtanam
— speaking of another’s faults is blasphemy.
The Guru Paradox
Srila Bhaktisiddhanta (as described in Prabhupader Envious fools criticise Krishna's dear devotees
Upadeśāmṛta) has described an innate paradox in the
principle of guru: āmi to’ vaiṣṇava e buddhi hoile
amānī nā ho’bo āmi
If the vaiṣṇavas do not play the role of spiritual pratiṣṭhāśā āsi’ hṛdoya dūṣibe
master, then the transcendental family of vaiṣṇavas
hoibo niraya-gāmī
will dwindle and disappear. The problem is that as
soon as one becomes guru, he ceases to be a vaiṣṇava. If I think, “I am a vaiṣṇava,” then I will never become
Therefore, it is not proper to act as guru if one is not humble. My heart will become contaminated with
qualified. This means only inauspicious results for the hope of receiving honor from others, and I will
the disciple and falldown for the guru. The spiritual surely go to hell.
master does not identify himself as a guru, because
tomāra kiṅkora āpane jānibo
his inner self-identification as a servant of God is too
guru-abhimāna tyaji’
powerful. If the spiritual master thinks of himself as
guru, then the first vowel of his name changes and he Give me the mercy that I can renounce the false con-
becomes goru, a cow. ception of my being guru and can be your servant.
... A devotee of Krishna who knows the philosophy of
Krishna consciousness can act as spiritual master. Those
Srila Bhaktisiddhanta further brought out this point
who are ritualists, impersonalists, or yogis can never be in a letter wherein he addressed the misbehavior of
accepted as guru because they are not devotees. Only one one of his disciples:
who worships the Personality of Godhead can be guru. My instruction to you is not to criticize others, but
On the other hand, someone who proudly thinks that to correct and purify yourself. I am forced to criti-
he has become the servant of Krishna cannot be guru cize my own disciples and those who have come to
either. As long as one considers oneself a vaiṣṇava, he me for instruction. I do not understand why you
cannot be guru. For this reason, anyone who functions would go out of your way to try to perform such
as a guru does not go around calling himself a guru a difficult task. (Letter of 4 December 1931. From
or a vaiṣṇava. This is why my spiritual master never Prabhupādera Patrāvalī.)
claimed to be a vaiṣṇava. Anyone who calls himself
a vaiṣṇava is immediately branded a “non-vaiṣṇava.” Real Vs Self-appointed Reform
Srila Bhaktisiddhanta then cited and explained In an article in the Harmonist magazine (May 1932,
a few lines from a song written by his father, Srila issue 11) titled, “Sree Chaitanya in South India”. Srila
Bhaktivinode Thakur (Kalyāṇa-kalpa-taru 3.2.8.2): Bhaktisiddhanta Saraswati Thakur Prabhupada explains
 Issue Five Hundred Thirty-two, Page — 14 श्रीकृष्णकथामृत बिन् दु
Painting by B. K. Mitra

Krishna with Yudhisthir and Draupadi

Sri Krishna Kathamrita Bindu Issue Five Hundred Thirty-two, Page — 15
the hypocrisy of appointing ourselves as the reformers Bibliography
of others if we have not first reformed ourselves. — Amrta Vani, collected teachings of Srila Bhaktisiddhanta Saraswati
Thakur. Compiled in Bengali by Sri Bhakti Bhagavat Mayukha
Ironically, it is only one who gives up the attitude of Maharaja. Adapted and translated into English by Bhumipati Das
being guru and correcting others who can successfully and Isvara Das. Touchstone Media. Mumbai. 2004.
— Sri Bhakti Mayukh Bhagavata Swami. Prabhupader Upadeśāmṛta.
correct others: Excerpts translated into English by Jan Brzezinski from www.
granthamandira.org.
The world stands in no need of any reformer. The world
— Sri Bhakti Mayukh Bhagavata Swami. Prabhupader Upadeśāmṛta.
has a very competent person for guiding its minutest hap- Gaudiya Mission. Baghbazar, Calcutta.1938. Bengali.
penings. The person who determines that there is scope for — Śrī Bhaktivinoda Vāṇī Vaibhava. Compiled by and with questions
reform of the world, himself stands in need of reform. The from Sri Sundarananda Vidyavinode. Section translated to English by
world goes on in its own perfect way. No person can deflect Syamasundar Das. Gaudiya Mission. 1998. Bagbazar. Kolkata. Bengali.
it even the breadth of a hair from the course chalked out — Krishnadas Kaviraj Goswami. Śrī Caitanya-caritāmṛta. English
translation and commentary by A.C. Bhaktivedanta Swami
for it by providence. When we perceive any change being Prabhupada. Bhaktivedanta Book Trust. Los Angeles. 1975.
actually effected in the course of events of this world by — Mahābhārata (electronic critical edition). Muneo Tokunaga and
the agency of any particular individual, we must know the Bhandarkar Oriental Research Institute. Pune, India. 1999.
very well that the agent possesses no real power at any — Mahābhārata. English translation by Kisari Mohan Ganguli.
stage. The agent finds himself driven forward by a force Published by Pratap Chandra Roy. Calcutta 1886-1890.
belonging to a different category from himself. The course — Padma Purāṇā. Verse translated by Matsya Avatar Das, from the
Nag Publishers edition. 2003. Delhi.
of the world does not require to be changed by the agency
— Prabhupādera Patrāvalī, 5th edition, vols. 1-3. Edited by Sri Bhakti
of any person. What is necessary is to change our outlook Prajnan Yati Maharaja. Published by Sri Chaitanya Math. 1991.
on this world. This was done for the contemporary genera- Mayapur, Nadiya. English translation by Devamayi Dasi. Published in
tion by the mercy of Sri Chaitanya. It can only be known Prabhupada Saraswati Thakur: The Life & Precepts of Śrīla Bhaktisiddhānta
to recipients of his mercy. The scriptures declare that it Saraswatī. Mandala Publishing. Eugene, Oregon. 1997.
is only necessary to listen with an open mind to the name — Sri Chaitanya’s Teachings. Edited by Bhakti Vilas Tirtha Goswami.
Sree Gaudiya Math. Madras. 1989.
of Krishna from the lips of a bona fide devotee. As soon as
— Vrindavan Das Thakur. Śrī Caitanya-bhāgavata with
Krishna enters the listening ear, he clears up the vision of
commentary of Bhaktisiddhanta Saraswati Thakur. English
the listener so that he no longer has any ambition of ever translation by Bhumipati Das. Edited and published by
acting the part of a reformer of any other person, because Pundarik Vidyanidhi Das. Vrajaraj Press. Vrindavan. 2001.
he finds that nobody is left without the very highest guid-
ance. It is therefore his own reform that he is increasingly
able to realize, by the eternally continuing mercy of the Kausika's Honesty
Supreme Lord. — MD
Adapted from
Mahābhārata, Karna-parva, chapter 3
Sri Krishna Kathamrita Bindu
Krishna tells a story to Arjuna regarding the subtleties of truth:
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Quotations from the books, letters, and lectures of His Divine Grace
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