On one Ekadasi most devotees remained at the Matha to observe fasting, but Sripada Asrama Maharaja took anukalpa-prasada and went out to preach. Srila Sarasvati Thakura commented, “He has understood the principle of the Gaudiya Matha.
The questions that are frequently asked are as these:—‘Why should it be at all necessary to submit to any particular person or to subscribe to any particular ceremony for the purpose of realising the Absolute Who by His Nature is unconditioned? Why should Krishna require our formal declaration of submission to Himself? Would it not be more generous and logical to permit us to live a life of freedom in accordance with the principles of our perverted nature which is also His creation? Admitting that it is our duty to serve Krishna, why should we have to be introduced to Him by a third party? Why is it impossible for one to serve Sri Krishna directly?
The good preceptor although he appears to belong to this world is not really of this world. No one who belongs to this world can deliver us from worldliness. The good preceptor is a denizen of the spiritual world who has been enabled by the will of God to appear in this world in order to enable us to realise the spiritual existence.
In Bengal, everyone from the Gaudiya sampradaya who is serving Sriman Mahaprabhu is a follower of that senior Vaisnavacarya. His other name is Sri Madhvamuni. This matha has been named after him. Sri Krishna Caitanyadeva is the eighteenth descendant from Sripada Ananda Tirtha, or Purna Prajna. The seventeenth descendants are Sri Advaita Prabhu and Sri Nityananda Prabhu. These three prabhus accepted Sri Madhvamuni into their disciplic succession.
“Why should that Supreme Soul, the principal Transcendental Object, not imbibe the all-encompassing conception? That is to say, why should He not include both non-matter and matter, both the part and the whole, and why should He not incorporate both ends of the continuum of variegated realities?”
Sri Guru, the Vaisnavas and Sri Bhagavan – these three are antaryami. In other words, they are the internal witnesses and know our heart. They see the Truth and speak the Truth. They extend their causeless compassion to the conditioned souls of this world in ways that are unnoticed by mortal intelligence and inconceivable to it. Truly nothing in this world can compare to their compassion. Only a soul who possesses sufficient spiritual merit can fathom something of their unsurpassed compassion.
Bhakti Siddhanta Vani –short texts
The disciple who follows his guru’s orders and teachings, rather than imitating his actions and practices, will never be deprived of his guru’s mercy. Rather than taking the Āṣvinī Kumāra’s advice to imitate the actions of his guru, Upamanyu followed his guru’s order. He refused to eat the healing cake without his guru’spermission.
Gauḍīya Goṣṭhī Pathi Śrī Śrīla Bhakti Siddhanta Sarasvatī Gosvāmī Ṭhākura Prabhupāda told that—"Those who are the flag holder of Bhagavat Dharma, their acharan can lead all bonded soul into more and more bonded condition." Śrīla Saccidānanda Bhaktivinod Thākura...
Do not hear hari-kathā from a man having no acharan. If you all have shortage of acharan, then do not go for hari-kathā preaching, just close the door to preach hari-kathā in front of yourself.
The devotees are ever engaged in the service of God. No tendency towards anything else, no other thought or deed besides that service, finds any opportunity to cast its shadow over the souls of those bhakti-yogīs, who are incessantly communing with God and are entirely dedicated to Him.
One who undertakes the pilgrimage of Sree Nabadwipdham with the conviction and in pursuance of the method of the empiric historian and antiquarian, will certainly enrich the range of his worldly experience which he values. But he will miss the spiritual end which is declared by the Scriptures to be attainable by the performance of the journey under the guidance of the sadhus.
If the jeeva wants to serve Godhead according to his own judgment his inclination is nothing less than a form of unwillingness to serve at all. Because he must know very well that the guidance of the Plenary Potency is identical with that of Godhead Himself. It is; therefore, imperatively necessary to prevent any possible misconception of the difference that separates the jeeva from Godhead and His Proper Agent in Her Benign Undeluding Aspect. The jeeva is no servant of Godhead except by permission which has to be earned by a disposition of active loyalty in obeying unconditionally the Guidance of the Spiritual Potency.
It is only after we have been enlightened as to the real nature of Sridhama by the mercy of the Vaisnava that it is possible for us to serve Her rationally and willingly. In the realm of the spirit there is no such thing as ‘blind’ faith. There is no such thing as service of Vaisnavas and the Power Divine except by enlightenment through grace.