View source for Anyone who is bona fide acarya, he can create his own disciplic succession; but one disciplic succession and the other disciplic, they are not different - they are of the same conclusion

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{{terms|"they are of the same conclusion"|"but one disciplic succession and the other disciplic, they are not different"|"Anyone who is bona fide ācārya, he can create his own disciplic succession"}}
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{{compiler|Visnu Murti}}
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[[Category:Anyone Who Is...]]
[[Category:Bona Fide Guru]]
[[Category:Acarya - Devotees of God]]
[[Category:Create]]
[[Category:Own]]
[[Category:Disciplic Succession]]
[[Category:Not Different From]]
[[Category:Same]]
[[Category:Conclusion]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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We have to follow Prahlāda Mahārāja. He is our guru, pūrva-ācārya. Nārada is pūrva-ācārya. He is disciple of Nārada. Therefore he is ācārya, and his disciplic succession . . . There are sampradāyas: Brahma-sampradāya, Kaumāra-sampradāya . . . Anyone who is bona fide ācārya, he can create his own disciplic succession; but one disciplic succession and the other disciplic, they are not different - they are of the same conclusion.
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[[Vanisource:760219 - Lecture SB 07.09.12 - Mayapur|760219 - Lecture SB 07.09.12 - Mayapur]]
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So Prahlāda Mahārāja became guru. Out of the twelve mahājanas, he is one of them.

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:svayambhūr nāradaḥ śaṁbhuḥ</dd><dd>kapilaḥ kaumāro manuḥ</dd><dd>prahlādo janako bhīṣmaḥ . . .</dd><dd>([[Vanisource:SB 6.3.20-21|SB 6.3.20]])
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They are mahājanas. So we have to follow Prahlāda Mahārāja. He is our guru, pūrva-ācārya. Nārada is pūrva-ācārya. He is disciple of Nārada. Therefore he is ācārya, and his disciplic succession . . . There are sampradāyas: Brahma-sampradāya, Kaumāra-sampradāya . . . Anyone who is bona fide ācārya, he can create his own disciplic succession; but one disciplic succession and the other disciplic, they are not different - they are of the same conclusion. The Vaiṣṇava ācāryas, just like our Rāmānujācārya, Madhvācārya and Nimbārka, and . . . Who that? Rudra-sampradāya, Viṣṇu Svāmī. They are all of the same movement. Ārādhyo-bhagavān vrajeśa-tanayaḥ, kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). That is their conclusion. There is no different conclusion. Although they have got varieties of methods—śuddhādvaita, dvaitādvaita, vaśiṣṭādvaita, like that—they present the same philosophy in clear way. And Caitanya Mahāprabhu presented the same philosophy, that acintya-bhedābheda. That is ācārya. Ācārya gives some way for simple understanding. The same conclusion, but according to the time, circumstances, they give a very easy method to understand. That is ācārya. Ācārya is following strictly the previous ācārya, but according to the circumstances, he may make little changes. That is . . . That change is not change from the original idea. No.

So Prahlāda Mahārāja's conclusion is that "I shall offer my prayers, glorifying the Lord according to my capacity." Yathā manīṣam. Everyone is not of the same intellect. You may be more intelligent than me; another may be more intelligent than you. But that varieties of intelligence does not mean missing the real point. The real point is the same. Just like Kṛṣṇa has got so many queens, or He, in Vṛndāvana, He was associated with so many gopī friends or cowherd boy friends. So everyone was Kṛṣṇa's devotee, everyone loved Kṛṣṇa, but there were varieties. Varieties, vaicitra. It is called vaicitra. Kṛṣṇa is not without variety. Just see in the flower. Kṛṣṇa says, puṇyo gandhaḥ pṛthivyāṁ ca ([[Vanisource:BG 7.9 (1972)|BG 7.9]]). The flavor is Kṛṣṇa. We were studying in the morning. But there are still varieties of flavor. The rose flower has got a particular type of aroma; another flower, aroma. So the Māyāvādī philosophers, they cannot understand that the variety, vaicitra, is creation of Kṛṣṇa. Although they are one, the same, Kṛṣṇa, puṇyo gandhaḥ pṛthivyāṁ ca, but still there are varieties. Everywhere you'll find varieties, visesata. And the Māyāvādī philosopher—nirviśeṣa. In common English it is said, "Variety is the mother of enjoyment."

So Kṛṣṇa wants this variety. So you all are devotees. Your . . . The central point is to love Kṛṣṇa and offer Him service, but that service may be of variety. Variety. You cannot claim that because you are serving Kṛṣṇa in a type, and therefore . . . If somebody is serving in a different way—must be approved by the authorities—you cannot criticize him. Varieties. Variety is the mother of enjoyment. The same vegetable, the same ghee, the same salt, same spices, but there are varieties of preparations. That is required. We Vaiṣṇava, we want varieties. Bahūnmukhi-sevā. How . . . The central point is how . . . The Vṛndāvana, Kṛṣṇa is the central point. The cowherd boys, they are satisfying Kṛṣṇa by going in the forest, playing with Him, mock-fighting with Him. That is also variety. And when He comes home, Kṛṣṇa is taken care by Mother Yaśodā, different dress, different foodstuff—variety. Similarly, when in the company of the gopīs, varieties, So variety is the mother of enjoyment. So it is not that I'll have to do exactly like you. I'll have to serve Kṛṣṇa, but no mental concoction; following the footstep, anuvarṇitena. Again, you can create variety, but it must not deviate from the original authority. That is wanted.
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