Deśa – Kāla – Pātra – Time, Place and Circumstances

– deśa-kāla-pātra – 
Deśa means situation, and kāla, time,
and pātra, means the subject, the individual.

Deśa – kāla – pātra – Time, Place and Circumstances
By Yasoda nandana dasa

Deśa-kāla-pātra: according to time, according to circumstances, according to the subject, everything is scrutinizingly judged, not whimsically. We must understand everything by taking these three elements into consideration. (Lectures : Bhagavad-gita 7.1 — Fiji, May 24, 1975 : 750524BG.FIJ)

EXPLANATION
These three elements have to be taken into consideration determining what is right and what is wrong action. What is true at one time may not necessarily be true at another time. Similarly, what is true in a place or situation may turn out to be wrong at another place or another state.

For an example: Singing for entertainment is true, but when singing next to those who are sick then it becomes transformed into a wrong action or bad behavior.

Serving ice cold drink at night in a cold place might be received by a person with a reluctant heart, but when the ice was served during the hot hours of sunny day it would be gladly welcomed.

From the examples above it is obvious that what is called the wrong action, when people do not know how to adjust to the place, time and circumstances of their behavior. So, the appropriate way is to adjust our actions to Deśa-kāla-pātra.

Srila Prabhupada: “It may be that the Hindus may be following the same principle in a different way or the Christian may be following the same principle in different way. That is called deśa-kāla-pātra. According to time, atmosphere, and the performer, there may be little difference. … But we are keeping our principles as it is, but making arrangement according to the circumstances. That is required.” (Lecture SB Class sb/1/2/10/delhi/november/16/1973)

Srila Prabhupada explains how  “The ācārya knows how to adjust things, at the same time keep pace with the spiritual interest.” 

“It is the concern of the ācārya to show mercy to the fallen souls. In this connection, deśa-kāla-pātra (the place, the time and the object) should be taken into consideration. (CC Adi 7.38, Translation and Purport) Since the European and American boys and girls in our Kṛṣṇa consciousness movement preach together, less intelligent men criticize that they are mingling without restriction. In Europe and America boys and girls mingle unrestrictedly and have equal rights; therefore it is not possible to completely separate the men from the women. However, we are thoroughly instructing both men and women how to preach, and actually they are preaching wonderfully. Of course, we very strictly prohibit illicit sex. Boys and girls who are not married are not allowed to sleep together or live together, and there are separate arrangements for boys and girls in every temple. Gṛhasthas live outside the temple, for in the temple we do not allow even husband and wife to live together. The results of this are wonderful. Both men and women are preaching the gospel of Lord Caitanya Mahāprabhu and Lord Kṛṣṇa with redoubled strength. In this verse the words sabā nistārite kare cāturī apāraindicate that Śrī Caitanya Mahāprabhu wanted to deliver one and all. Therefore it is a principle that a preacher must strictly follow the rules and regulations laid down in the śāstras yet at the same time devise a means by which the preaching work to reclaim the fallen may go on with full force.” (http://prabhupadabooks.com/cc/adi/7/38?d=1)

So a brahmacārī is strictly prohibited not to see even one young woman. But what can be done? In the Western countries, the boys and girls, they mix very freely. And if I say, “My dear boys, you cannot see even a young girl,” then finished. My business there is finished. Therefore I have to arrange according to the country, according to the circumstances, as far as possible. So gradually, they are coming to the perfectional stage. So we have to adopt deśa-kāla-pātra, according to time, according to… But we are keeping our principles as it is, but making arrangement according to the circumstances. That is required. (Lecture SB Class sb/1/2/10/delhi/november/16/1973)

Letter to: Sivananda — Los Angeles 23 January, 1969 : 69-01-23 :
“It is important that we preach the message of Krishna Consciousness exactly as we have heard it from our Spiritual Master. The same philosophy and spirit must be there exactly. Just like we preach in this country exactly as we have heard from our Spiritual Master, but there are changes due to the time, circumstances, and the trainees. The spirit of the disciplic succession may not be changed, but there may be adjustments made to suit the special circumstances.”

Srila Prabhupāda: But the directions should be taken from scriptures. But there are many scriptures. So ācārya means, just like Gosvāmīs, they would read all the scriptures and take the essence of it and give it to his disciples that, “You act like this.” Because he knows what to give, how to manipulate, so that his ekāntatah śreyas will be achieved. Ultimate goal. That is ācārya. Therefore the ācārya knows how to adjust things, at the same time keep pace with the spiritual interest. It is not that the same thing to be applied everywhere. He is eager to engage actually the people in the real benefit of life, but the means may be different. Just like my Guru Mahārāja. He is the first time that he allowed the sannyāsīs to drive in a motorcar. A sannyāsī never drives in a motorcar, you see? But not for sense gratification. Suppose we are going by aeroplane. A sannyāsīshould walk. The Jain sannyāsīs they never ride on a car, you know that. You know that. They will never ride on a car. But now they are also riding. But suppose we are preaching now. I came from India. If I were to say, “I am a sannyāsī, I will not ride in a car or aeroplane, I must walk.” Then what kind of preaching there would have been? You see? So therefore it depends on the ācāryahow to adjust things.

So, my Guru Mahārāja, “Alright go on preaching on a motorcar, it doesn’t matter.” These Gosvāmīs, they went to Vṛndāvana, severest type of austerities. They used to life underneath a tree. Now if in this age I advise you that you also live underneath a tree, then it will be difficult to preach. You see? Nobody is accustomed in that way, such severe type of austerity. They must be given, as far as possible, comfortable accommodation otherwise they will not come. They will not take. Now this…. This is adjustment. The ācārya knows how to adjust things. The real purpose is how one will take to spiritual consciousness, or Krsna consciousness. Keeping one’s aim to that point some concession may be given. As far as possible, keeping pace with the time, circumstances. Then? “The sages, therefore, inquired…” [Lectures : Srimad-Bhagavatam Canto 1: Lectures : SB 1.1: Lectures : Srimad-Bhagavatam 1.1.9 — Auckland, February 20, 1973]

SRILA PRABHUPADA EXPLAINS THE POTENCY OF FOLLOWING THE DIRECTIONS OF A [PURE] DEVOTEE.

SB 9/4/63 TEXT 63 – Translation
The Supreme Personality of Godhead said to the brahmana: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.

PURPORT
All the great stalwart personalities in the universe, including Lord Brahma and Lord Siva, are fully under the control of the Supreme Personality of Godhead, but the Supreme Personality of Godhead is fully under the control of His devotee. Why is this? Because the devotee is anyabhilasita-sunya; in other words, he has no material desires in his heart. His only desire is to think always of the Supreme Personality of Godhead and how to serve Him best. Because of this transcendental qualification, the Supreme Lord is extremely favorable to the devotees—indeed, not only the devotees, but also the devotees of the devotees. Srila Narottama dasa Thakura says, chadiya vaisnava-seva nistara payeche keba: without being a devotee of a devotee, one cannot be released from material entanglement. Therefore Caitanya Mahaprabhu identified Himself as gopi-bhartuh pada-kamalayor dasa-dasanudasah. Thus he instructed us to become not directly servants of Krsna but servants of the servant of Krsna. Devotees like Brahma, Narada, Vyasadeva and Sukadeva Gosvami are directly servants of Krsna, and one who becomes a servant of Narada, Vyasadeva and Sukadeva, like the six Gosvamis, is still more devoted. Srila Visvanatha Cakravarti Thakura therefore says, yasya prasadad bhagavat-prasadah: ** if one very sincerely serves the spiritual master, Krsna certainly becomes favorable to such a devotee. Following the instructions of a devotee is more valuable than following the instructions of the supreme personality of godhead directly

SRILA PRABHUPADA EXPLAINS HOW THE ACARYA, ACCORDING TO THE CIRCUMSTANCES, HE MAY MAKE LITTLE CHANGES.

“…So Prahlāda Mahārāja, he’s already purified. His head was touched by Nṛsiṁhadeva. He’s completely pure. Therefore, although he was only a child, five years old, he is speaking the, I mean to say, gist conclusion of the śāstra. Anuvarṇitena. He understood that “I am not born in a brāhmana family. I am born nīca, low-grade family, asura family. My father was a asura. So I am born of him. So I have no prestigious position. Still, Kṛṣṇa is satisfied simply by devotional service.” That has been already explained. “So let me offer my prayers to the Lord sincerely.” Yathā manīṣam: “As far as I have got my intelligence… I am not supposed to be very intelligent because I am lowborn. I am not born in a brāhmaṇa family, neither I am old enough, educated. Still, I have to offer my prayers. So let me try to offer my prayers by following the authorities, anuvarṇitena, without any,” what is called, “doubt.” Tasmād aham vigata-viklava: “without any doubt.” Why? That is the perfect way. If we follow the previous ācāryas, then there is no question of lamentation. Anuvarṇitena. Simply… This is very nice method. Caitanya Mahāprabhu’s philosophy is there, yāre dekha tāre kaha kṛṣṇa upa… You haven’t got to manufacture for preaching. You haven’t got to. This is nonsense. You simply follow what Kṛṣṇa has said. Yāre dekha tāre kaha krsna upadeśa [Cc. Madhya 7.128]. Then you become guru. So Prahlāda Mahārāja became guru. Out of the twelve mahājanas he is one of them. Srimad Bhagavatam [SB 6.3.20] states:

svayambhūr nāradaḥ śambhuḥ / kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo / balir vaiyāsakir vayam

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 [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…” (Lectures : Srimad-Bhagavatam 7.9.12 — Mayapur, February 19, 1976)

SRILA PRABHUPADA CLARIFIES HOW THE ACARYA “THEY HAVE TO CHANGE SOMETHING, DEŚA-KĀLA-PĀTRA—BUT WE HAVE TO SEE THE ESSENCE.”

“… So the statements of Kuntī is recorded here, Śrīmad-Bhāgavatam, not that he’s (she’s) ordinary woman. Otherwise her statements should not have been mentioned in the Śrīmad-Bhāgavatam. So we have to accept what Kuntī says [SB 1.8.28]

manye tvāṁ kālam īśānam / anādi-nidhanaṁ vibhum
samaṁ carantaṁ sarvatra / bhūtānāṁ yan mithaḥ kaliḥ

So misunderstanding of God… There is no misunderstanding of the authorities. The misunderstanding, the common man… Just like in Australia, when I spoke, there was no misunderstanding. There was agreement by the priests and myself. There was complete agreement. (aside:) You were with me? Or… No. You were not. They, after hearing my lecture for one hour, they agreed and clapped for ten minutes. So there cannot be any misun… Those who are actually… They questioned, “What is your opinion of Lord Jesus Christ?” and I said, “He preached God consciousness. He’s our guru. Anyone who preaches the message of God, he is guru.” So they very much appreciated, and actually it is so. Vaiṣṇava who is preaching, it may be in a different way, according to time and place and the party—they have to change something, deśa-kāla-pātra—but we have to see the essence.

Wherever there is God consciousness, wherever is there understanding… Just like we sometime consult dictionary, a small dictionary, pocket dictionary, and a big international dictionary. Both of them are dictionaries. But according to time, deśa-kāla-pātra,for small child, that small dictionary is sufficient. Higher mathematics: higher mathematics and lower class ma… But the two plus two is always the same, in higher mathematics or lower mathematics. It is not that in the higher mathematics two plus two equal to five, no.

So the principle is the same. It is the distinction of deśa-kāla-pātra, things are… Just like the statement in the Śrīmad-Bhāgavatam,they are meant for highly developed conscious persons. They are not for ordinary persons. Paramo nirmatsarāṇāṁ satāṁ vāstavaṁ vastu vedyam atra śrīmad-bhāgavatam, paramo nirmatsarāṇām [SB 1.1.2]. People are envious, envious: “Oh, he’s Christian,” “He’s Muhammadan,” “He is this,” “He is that.” No. A paramo nirmatsara, paramahaṁsa, he does not see, “He is Muhammadan,” “He is Christian,” “He is Jew.” Panditāh sama-darśinaḥ [Bg. 5.18]. He will see everyone equal, the part and parcel of God, Kṛṣṇa. Mamaivāṁśa. He says this… Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: [Bg. 15.7] “All living entities are My part and parcel.” Why he shall take the skin? Because the skin is made by Muhammadan or the skin is made by Christian or skin is made by Hindu… He’s not the skin-observer. He is observed the within. Dehino ‘smin yathā dehe kaumāraṁ yauvanaṁ jarā [Bg. 2.13].Within this body the spirit soul is there. This is the education of spiritual education in the beginning—just see inside, introspective, not outward seeing. Those who are seeing outwardly, yasyātma-buddhiḥ kuṇape tri-dhātu…, they are asses…” (Lectures : Srimad-Bhagavatam 1.8.28 — Mayapura, October 8, 1974)

“If Hari is free to act as He likes, the empowered spiritual master is also free. As Hari is not subject to the criticism of mundane rules and regulations, the spiritual master empowered by Him is also not subjected.” 

PURPORT
In answer to this question, Sri Caitanya Mahaprabhu replied that His spiritual master, Isvara Puri, was so empowered that he was as good as the Supreme Personality of Godhead. As such, Isvara Puri was the spiritual master of the whole world. He was not a servant of any mundane rule or regulation. An empowered spiritual master like Isvara Puri can bestow his mercy upon anyone, irrespective of caste or creed. The conclusion is that a spiritual master who is authorized and empowered by Krsna and his own guru should be considered as good as the Supreme Personality of Godhead Himself. That is the verdict of Visvanatha Cakravarti: saksad-dharitvenasa. An authorized spiritual master is as good as Hari, the Supreme Personality of Godhead. As Hari is free to act as He likes, the empowered spiritual master is also free. As Hari is not subject to mundane rules and regulations, the spiritual master empowered by Him is also not subject.

According to the Caitanya-caritamrta (Antya-lila 7.11), kali-kālera dharma–kṛṣṇa-nāma-saṅkīrtana / kṛṣṇa-śakti vinā nahe tāra pravartana. An authorized spiritual master empowered by Krsna can spread the glories of the holy name of the Lord, for he has power of attorney from the Supreme Personality of Godhead. In the mundane world, anyone possessing his master’s power of attorney can act on behalf of his master. Similarly, a spiritual master empowered by Krsna through his own bona fide spiritual master should be considered as good as the Supreme Personality of Godhead Himself. That is the meaning of saksad-dharitvena. …” [CC. Madhya 10.136]

SRILA BHAKTISIDDHANTA SARASVATI THAKURA PRABHUPADA EXPLAINING THE MEANING OF THE SCRIPTURES.

“What are the Scriptures? They are nothing but the record by the pure devotees of the Divine Message appearing on the lips of the pure devotees. The Message conveyed by the devotees is the same in all ages. The words of the devotees are ever identical with the Scriptures. Any meaning of the Scriptures that belittles the function of the devotee who is the original communicant of the Divine Message contradicts its own claim to be heard.” [Srila Bhaktisiddhanta Sarasvati Thakur, [“Thakur Bhaktivinode”] Srila Bhaktivinoda Thakura in his Tattva Sutra elaborates on the power of the great saints.

SUTRA 42:
shastram akshameshu baliyo
vivekinam naitat tan-mula-prapteh

TRANSLATION
shastram—scripture; akshameshu—among they who are not able; baliyah—powerful; vivekinam—of they who are wise; na—not; etat—that; tat—of that; mula—of the root; prapteh—because of attainment.

For they who are not yet self-realized, scripture is very important. For they who are self-realized this is not so, for such great souls have already attained the perfect spiritual knowledge that is the root from which the scriptures have grown.

Commentary by Shrila Bhaktivinoda Thakura
Here someone may protest: In Bhagavad-gita (16.23), the Supreme Personality of Godhead declares: “But he who discards scriptural injunctions and acts according to his own whim attains neither perfection, nor happiness, nor the supreme destination.”* After all, the very word “shastra” comes from the word “shasana”, which means “restriction”. Therefore the individual spirit souls are always obliged to follow the restrictions enunciated in the scriptures. How can any good result come from not following the scriptures’ rules?

Fearing that someone would voice this protest, the author has spoken this sutra. Here the word “akshameshu” means “they who are not yet self-realized”. Such persons cannot act independently. They are governed by the rules of scripture. However, for self-realized souls, who of their own desire do what is right and proper in spiritual life, this is not so. These great souls are not bound by the rules of scripture because they have already attained the perfect spiritual knowledge that is the root from which the scriptures have grown. This means that the self-realized souls have already attained the perfect spiritual knowledge that is the root from which the scriptures have grown. All the scriptures, as well as the Shariraka and Mimamsa commentaries, are meant for the souls who are not yet self-realized, who stall dwell in the world of ignorance. Therefore the words of the Lord in Bhagavad-gita (16.23) mean that for their own good the unenlightened souls, who if given independence would perform forbidden actions, the rules of scriptures are given. The rules in the scriptures are thus given to bring under control the uncontrolled, independent conditioned souls. For the liberated souls a different instruction is given.

Lord Krishna explains (Bhagavad-gita 2.52): “If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to śāstra. Śrīmad Vīrarāghava Ācārya, an ācārya in the disciplic succession of the Rāmānuja-sampradāya, has remarked in his commentary that candalas, or conditioned souls who are born in lower than śūdra families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaiṣṇavas….” (Srimad-Bhagavatam : Canto 4: “The Creation of the Fourth Order” : Dhruva Maharaja Leaves Home for the Forest : SB 4.8.54)

“…Even the most learned or experienced person cannot understand the movements of a vaishnava, a pure devotee.  No one, therefore, should criticize a pure vaishnava.  Vaishnava knows his own business; whatever he does is precisely right because he is always guided by the Supreme Personality of Godhead…”  (Srimad-Bhagavatam 9.4.68)

BUT WE ARE KEEPING OUR PRINCIPLES AS IT IS,
BUT MAKING ARRANGEMENT ACCORDING TO THE CIRCUMSTANCES

That is called deśa-kāla-pātra. According to time, atmosphere, and the performer, there may be little difference. But real purpose of dharma is to surrender to God and try to love Him. That is religion. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). So we have to adopt deśa-kāla-pātra, according to time, according to… But we are keeping our principles as it is, but making arrangement according to the circumstances. That is required.

“The Vaiṣṇava ācāryas, just like our Rāmānujācārya, Madhvācārya and Nimbārka…and Viṣṇu Swami. They are all of the same movement. Ārādhyo-bhagavān vrajeśa tanayaḥ kṛṣṇas to bhagavān svayam. That is their conclusion. There is no different conclusion. Although they have got varieties of methods-sudhadvaita, dvaitādvaita, visisthadvaita, like that they present the same philosophy in clear way. And Caitanya Mahāprabhu presented the same philosophy in clear way. And Caitanya Mahāprabhu presented the same philosophy, that acintya-bheda-abheda.

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.” (1)

The empowered Vaishnava ācārya such as Śrīla Prabhupāda, is fully endowed with the ability to establish the principles of religion or Bhagavad-Dharma according to time, place and circumstance. Yet, in this process the empowered ācārya always keeps the essence of Vaishnavism. Neophytes and inexperienced persons sometimes level criticisms and find fault with some of the apparent and novel methods used by the empowered Ācārya to bring people to the platform of Kṛṣṇa Consciousness. However, we have see that the essence of the teachings is actually followed.

“Vaishnava who is preaching, it may be in a different way, according to time, place and the party. They have to change something, but we have to see the essence.” (2)

Why is the fully realized pure devotee ācārya empowered?  There are virtually unlimited reasons but we hereby present a few to help us understand how the pure devotee ācārya acts and why he can adjust the formalities according to time, place and circumstances.

1) The empowered Ācārya or pure devotee is in direct contact with Lord Kṛṣṇa

“A pure devotee always engages in the service of the Lord, taking shelter of his lotus feet, and therefore has a direct connection with the saffron mercy particles that are strewn over the lotus feet of the Lord.  Although when a pure devotee speaks the articulation of his voice may resemble the sound of this material sky, because the voice touches the particles of saffron dust on the lotus feet of the Lord, the voice is spiritually very powerful.” (3)

“Therefore although he is visible in every atom, the Supreme Personality of Godhead may not be available to the eyes of the dry speculators, still, the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead.  And this love of Godhead.  And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else…the Lord’s name, form, quality, pastimes, entourage, etc. as they are described in the revealed scriptures or as performed in the Vaikuṇṭha lokas, far, far, beyond the cosmic manifestation, are factually being televised in the heart of the devotee…the spiritually developed person is able to have the television of the Kingdom of God always reflected within his heart. This is the mystery of knowledge of the Personality of Godhead.” (4)

2) The empowered ācārya and pure devotee receives personal direction from Kṛṣṇa in all his activities.

Interviewer: In the same way I’m curious with respect to the way Kṛṣṇa communicates with you, whether it’s in a similar kind of way that he gives you your necessities.
Bali Mardana: In other words, when you decide that someone is to be in charge of a particular temple does Kṛṣṇa tell you that this person should be in charge?
Interviewer: or do you by judging him say this person is qualified?
Śrīla Prabhupāda: Yes, because a devotee always consults Kṛṣṇa and he gives order.
Interviewer: It’s more of a direct communication.
Śrīla Prabhupāda: Yes, because a devotee always consults Kṛṣṇa and he gives order.
Rāmeśvara: Because intelligence, our philosophy is that intelligence comes from Kṛṣṇa. So if I have some…
Interviewer: And your philosophy is that your daily necessities come from Kṛṣṇa as well.
Rāmeśvara: Yes, try to understand. Suppose my intelligence has told me.
Śrīla Prabhupāda: No, not necessarily. Kṛṣṇa will tell him directly. A devotee always consults Kṛṣṇa and Kṛṣṇa tells him. “Do like this.” Not figuratively. (5)

3) The empowered ācārya and pure devotee is fully endowed with all mystic perfections including the ability to see past, present, and future.

“The great sages like Vyāsadeva are liberated souls and therefore they can see clearly past, present and future.” (6)

“That means tri-kalajna. Mahāmuni, he is liberated.  He is incarnation of God.  He knows past, present and future perfectly, we should take knowledge from Him. That is our Kṛṣṇa Consciousness movement, that we don’t accept any knowledge for any person who is defective in so many ways” (7)

“Our knowledge is perfect because we are receiving knowledge from the perfect as it is.” (8)

“So Yamarāja or Lord Brahmā or great personalities, they, even great sages, saintly persons, they know the three features of time ” (9)

Śrīla Prabhupāda was fully endowed with the ability to see past, present and future.  As the empowered ācārya He perfectly knows how to apply the principles of Vaishnava-Dharma, taking into consideration:

1) the past and the statements of the śāstras.
2) the current situation during the time of His physically manifested presence and
3) the fixture time frame of His eventual physical departure from this temporary world.
4) The empowered ācārya and pure devotee is a fully realized soul who is beyond the four defects of conditional life.

bhrama, pramāda, vipralipsā, karaṇāpāṭava
ārṣa-vijña-vākye nāhi doṣa ei saba

Mistakes, illusions, cheating and defective perception do not occur in the sayings of the authoritative sages.

Purport: “There cannot be mistakes, illusion, cheating, or imperfect perception in the words of liberated sages… Śrīla Vyāsadeva revealed these statements after perfect realization, and therefore they are perfect, for liberated sages like Vyāsadeva never commit errors in their rhetorical arrangements… Since the Personality of Godhead and His plenary portions and self-realized souls are all transcendentally situated, they cannot be misled by such deficiencies “(10)

Śrīla Prabhupāda was and still is such a self-realized soul and there is no defect whatsoever in any of His transcendental arrangement for spreading Kṛṣṇa Consciousness.

5) The empowered ācārya and pure devotee’s speech is dictated by the Supreme Personality of Godhead from within.

“A spiritually advanced person who acts with authority, as the spiritual master, speaks as the Supreme Personality of Godhead dictates from within. Thus it is not that he is personally speaking. When a pure devotee or spiritual master speaks. what he says should be accepted as having been directly spoken by the Supreme Personality of Godhead in the paramparā system” (11)

“When a pure Vaishnava speaks, he speaks perfectly. How is this? His speech is managed by Kṛṣṇa from within the heart.” (11)

The exalted position of Śrīla Bhaktivinoda Ṭhākura

Śrīla Prabhupāda once answered one of His students who had asked about Bhaktivinoda Ṭhākura’ s activities as an impersonalist before He acted as a Vaishnava Ācārya. His Divine Grace replied as follows:

“Similarly, Bhaktivinoda Ṭhākura for sometimes was associating with the impersonalists. And then he exhibited his true color as pure devotee… So there is nothing to be misunderstood in this connection.  Kṛṣṇa and His devotees sometimes play like that, as much as Lord Buddha although as an incarnation of Krishna, preached the philosophy of voidism. These things are conducted in terms of place, audience, time etc.  In the Caitanya-Caritāmṛta, it is said that the activities of the Vaishnava cannot be understood by the greatest scholar. So we have to understand everything through the via media of the spiritual master.  So there is no doubt about it that Bhaktivinoda Ṭhākura is eternal energy of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu and whatever he did was just to suit the time, place and circumstances, etc.  There is no contradiction in His activities ” (12)

The exalted position of His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura

His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura performed many activities to preach the message of Lord Caitanya, which were also unprecedented in nature.  Some of these unprecedented activities are described as follows.

1) He took the order of sannyāsa by Himself in the same manner as Śrīpāda Rāmānujācārya had done previously.
2) He allowed Brahmacārīs to wear saffron colored cloth, which had not been done before in the Vedic Vaishnava culture.
3) He gave Brahminical dīkṣā to all varṇas or to qualified members of all classes of society.
4) He personally wore sewn cloths, coats etc. which are forbidden in the śāstras for a sannyāsī.
5) He had his sannyāsī disciples travel in motor cars, live in marble palaces, travel across the ocean etc.

Śrīla Prabhupāda expresses this in His Phalguna-Krsna-Pancami: re#5.

“Generally the sannyāsīs renounce everything and go stay in the mountain caves, but you O master, keep your sannyāsīs in mansions of marble.” (13)

“Hindus are not allowed to cross the ocean, but you send your devotees overseas to preach.” (l4)

All of these unprecedented activities are technically restricted in the Vedas. Yet, in order to establish the mission of Śrī Caitanya Mahāprabhu as directed by his father Śrīla Bhaktivinoda Ṭhākura, He performed these unprecedented activities. Śrīla Prabhupāda explains these unconventional methods as follows:

“Every ācārya has a specific means of propagating his spiritual movement with the aim of bringing men to Kṛṣṇa Consciousness. Therefore the method of one ācārya may be different from one another, but the ultimate goal is never neglected… An ācārya should devise a means by which people somehow or other come to Kṛṣṇa Consciousness ” (15)

The exalted and unique position of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda.

During the manifested presence of the Sampradāya-Ācārya Śrīla Prabhupāda, He adjusted certain scriptural injunctions according to time, place and circumstances.  He never changed the śāstra or the essence of the śāstra. He never deviated from the śāstra and he never twisted the śāstra. He simply adjusted the formalities. While He successfully preached Kṛṣṇa Consciousness all over the world, many critics leveled false accusations against Śrīla Prabhupāda. Some so- called Hindus, caste Brāhmaṇas and some of Śrīla Prabhupāda’s Godbrothers criticized Him for some of his apparent unprecedented activities.

All of these activities must be first understood with the basic understanding that the empowered pure devotee Ācārya never manufactures anything which is not given in the śāstra and that the empowered ācārya’s statements are as good as śāstra.

“The bona fide spiritual master…never manufactures or presents anything which is not mentioned in the Vedic literatures”(16)

Śrīla Prabhupāda adjusted the formalities of worship and initiations according to time, place an circumstance. This is under the direction of Lord Kṛṣṇa the Supreme Personality of Godhead. Only the topmost devotee situated in full love of Godhead, a bona fide fully realized Uttama- Adhikārī, can do this. He did not change the essence of the śāstras. A neophyte either kaniṣṭha neophyte or madhyama a neophyte does not have the power to do this.

Śrīla Prabhupāda explains this principle in the fourth canto of the Śrīmad-Bhāgavatam:

“One has to consider the particular time, country and conveniences.  What is convenient in India may not be convenient in the Western countries.  Those who are not actually in the line of ācāryas or who personally have no knowledge how to act in the role of ācārya, unnecessarily criticize the activities of the ISKCON movement in countries outside of India.  The fact is that such critics cannot do anything personally to spread Krishna Consciousness.  If someone does go and preach, taking all risks and allowing all consideration for time and place, it might be that there are changes in the manner of worship, but that is not faulty according to the śāstra” (17)

Here are several examples of some of these so-called unprecedented activities.

1) Śrīla Prabhupāda crossed the ocean by boat. This is technically forbidden in the Vedas. Śrīla Prabhupāda explains this in the Vaisisthya-Astakam [Phalguna-Krsna-Pancami 1961]

“Hindus are not allowed to cross the ocean, but you send your devotees overseas to preach.” (l8)

However, Śrīla Prabhupāda explains, “just like formerly, parivrāja, Caitanya Mahāprabhu walked on the street.  There was no aeroplane or… or he did not use it.  Does it mean that I shall have to follow that? I must take the jet engine, if it is available.  If somebody criticizes, “Caitanya Mahāprabhu walked on leg and you are traveling in the jet plane?”  Shall I have to take that ideal?  These are all rascaldom.  When you have to work with the greatest facility.  That’s all”(l9)

2) Śrīla Prabhupāda gave many first initiations or Hari Nāma initiations by mail without first personally and physically examining the prospective disciple. He had his temple presidents and senior devotees do the training and actual recommendations on His behalf.

The śāstra [Hari Bhakti Vilāsa] states that the prospective disciple should physically live with the guru for one year and the guru should carefully examine the disciple for one year before initiations.  The real purpose is to introduce daiva-varna-asrama as explained by Śrīla Prabhupāda.

“But as far as we are concerned, we are trying to establish daiva-varna-asrama, as it is instructed by the Goswamis, by Hari-Bhakti-Vilāsa, by our spiritual master.  May not be very perfect, but we are trying our best to introduce this daiva-varna-asrama.”(20)

“Therefore, the rules and regulations are that nobody should blindly accept any disciple. They must behave, one another, at least for one year, so that the prospective disciple can also understand, “whether I can accept this person as my guru,” and the prospective guru also can understand,” whether this person can become my disciple.’  This is the instruction by Sanātana Goswami in his Hari-Bhakti-Vilāsa.” (21)

It is well know that Śrīla Prabhupāda conducted a large number of initiations by proxies or representatives, who would often recruit the new candidate, train him, teach him the basic aspects of Kṛṣṇa Consciousness on behalf of Śrīla Prabhupāda.  After the required period of training, the new devotee would be recommended to be formally initiated as a disciple of Śrīla Prabhupāda.  This practice of proxy representation was not widely practiced before Śrīla Prabhupāda, if at all.  “so on your carefully considered recommendation, I am accepting these girls and boys as my initiated disciples and their names are as follows… They may send their beads for chanting along with a copy of this letter to Kīrtanānanda Mahārāja. Now you instruct them carefully that they must chant 16 rounds daily without and always follow the regulative principles as well as engage in daily duties of temple attendance, classes and street saṅkīrtana. The word initiation means “to begin” not that when he is initiated a disciple becomes slack, rather upon initiation he begins spiritual life in earnest” (22)

“Regarding the initiations, I am pleased to accept on your recommendation the following devotees as my disciples” (23)

“Regarding the initiations upon your recommendation I am accepting the devotees.” (24)

(4) In many instances, Śrīla Prabhupāda gave second initiation or Brahminical-diksa by tape recording without physically, personally, giving the mantra to the disciple.

When giving gāyatrī mantra and other sampradāya mantras, it is understood from the śāstra that the guru must personally whisper the sacred mantra in the ear of the initiate.  This is not only the tradition, but the actual process given in the sacred śāstras.  The use of a tape recording to convey mantra would constitute a departure from the standard traditional scriptural injunction, yet Śrīla Prabhupāda explains:

“Śrīmān Vīrarāghava Ācārya, an ācārya in the disciplic succession of the Rāmānuja Sampradāya has remarked in his commentary that caṇḍālas, or conditioned souls who are born in lower than śūdra families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaishnavas” (25)

“Regarding second initiation, enclosed is one sacred thread chanted on by me, and the gāyatrī mantra. This should be instructed to Mahā Muni in private, have him hear a tape recording of the mantra in the right ear. Hold a fire yajña for the first initiates.” (26)

Śrīla Prabhupāda letter to Makhanlāl dāsa June 22, 1973

“I hereby accept on your recommendation, Hasyakari Prabhu and his wife Nārī devī dāsī as my second initiated disciples.  Enclosed find one thread duly chanted on by me and two Gāyatrī mantra sheets.  You may take instruction from Rūpānuga Mahārāja on the proper performance of a yajña and the mantra may be heard through the right ear from the cassette tape recording.”(27)

4) In one instance Śrīla Prabhupāda told the wife of a devotee to chant the gāyatrī mantra in her husband’s ear.

“I am enclosing herewith your sacred thread, duly chanted on by me. Gāyatrī Mantra is as follows… Ask your wife to chant this mantra and you hear it and if possible hold a fire ceremony as you have seen during your marriage and get this sacred thread on your body, Śāradīyā or any twice initiated devotee may perform the ceremony ” (28)

There are three significant points in this connection.

1) Śrīla Prabhupāda authorized the mantra to be chanted by the wife of the soon to be Brāhmaṇa.
2) Śrīla Prabhupāda authorized the wife of the soon to be Brāhmaṇa to perform the fire sacrifice.
3) Śrīla Prabhupāda authorized the prospective Brāhmaṇa devotee to receive his gāyatrī initiation by mall.

4) Śrīla Prabhupāda had deputies chant on the disciple’s beads and doing the fire sacrifice or the initiation ceremony without Śrīla Prabhupāda personally chanting on the beads. He did not chant personally on every disciple’s beads.

“Regarding the initiations, upon your recommendations I have accepted the following as my disciples and their names are…the sacred threads and mantra sheets are enclosed. Now hold a fire sacrifice, and the brāhmaṇas may hear the gāyatrī mantra through the right ear from my recording tape. you are authorized to chant on the beads.” (29)

“You may chant on the beads of the first initiates, and they must chant at least 16 rounds daily, that will keep them strong.” (30)

6) Śrīla Prabhupāda initiated mlecchas and yavanas, a rarity which had only been done a few times by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. He did it on a large scale.

“Kirāta, Hūṇa, Andhra, Pulkaśa, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, members of the khāsa race and even others who are addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him” (31)

“The principle that only Indians and Hindus should be brought into the Vaishnava cult is mistaken idea.  There should be propaganda to bring everyone to the Vaishnava cult. The Kṛṣṇa Consciousness movement is meant for that purpose. There is no bar in propagating the Kṛṣṇa Consciousness movement even among people, who are born in caṇḍāla, mleccha or yavana families. Even in India this point has been enunciated by Śrīla Sanātana Goswami in His books Hari-Bhakti-Vilāsa, which is smṛti and is the authorized Vedic guide for Vaishnavas” (32)

7) Śrīla Prabhupāda gave Brahminical initiations to unmarried women on a large scale.

Indian man. Śrīla Prabhupāda, since there is no distinction between “man” and “woman” these are both designations – is it possible for a woman to become a Brāhmaṇa?
Brahmānanda: Is it possible for a woman to become a Brāhmaṇa.
Śrīla Prabhupāda: He is…Woman is a Brāhmaṇa’s wife. Then she is automatically a Brāhmaṇa.
Indian man: suppose she doesn’t want to get married for the rest of her life, just wants to serve the Lord.
Śrīla Prabhupāda: so in his spiritual position everyone is a Brāhmaṇa.
Brahmānanda: But you give brahminical initiation to unmarried women.
Śrīla Prabhupāda: Yes but on the spiritual platform she is a Brāhmaṇa. On the spiritual platform, there is no such distinction. (33)

However, Śrīla Prabhupāda explains that this is authorized by Śrīla Sanātana Goswami in His Hari-Bhakti-Vilāsa.

The following injunction is given in the Hari-bhakti-vilāsa (1.194):

tāntrikeṣu ca mantreṣu / dīkṣāyāṁ yoṣitām api
sādhvīnām adhikāro ‘sti / śūdrādīnāṁ ca sad-dhiyām

“Śūdras and women who are chaste and sincerely interested in understanding the Absolute Truth are qualified to be initiated with the pāñcarātrika-mantras.” This is also confirmed in Bhagavad-gītā (9.32):

māṁ hi pārtha vyapāśritya / ye ‘pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās / te ‘pi yānti parāṁ gatiṁ

“O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras[workers]-can approach the supreme destination.” (34)

7) Śrīla Prabhupāda as a sannyāsī engaged in brokering and performing marriages for his disciples This is another area which the non-preachers and the non-acaryas, even some of Śrīla Prabhupāda’s Godbrothers, falsely criticized. Let us hear Śrīla Prabhupāda’s explanation.

“For example, since boys and girls in the western countries freely intermingle, special concessions regarding their customs and habits are necessary to bring them to Kṛṣṇa Consciousness.  The ācārya must devise a means to bring them to devotional service.  Therefore, although I am a sannyāsī I sometimes take part in getting boy and girls married, although in the history of sannyāsa no sannyāsī has personally taken part in marrying his disciples.” (35)

“Sometimes, not knowing the vaishnava philosophy, an outsider criticizes such activity, maintaining that a sannyāsī should not take part in a marriage ceremony between a young boy and girl. However, this is not a karma-kāṇḍa activity because our purpose is to spread the Kṛṣṇa Consciousness movement” (36)

Prabhupāda explains that although this marriage of young disciples has never been done by other sannyāsīs before, He did this to further the preaching of Kṛṣṇa Consciousness.
“Should a sannyāsī, who is in the renounced order of life and who has given up his family relations, encourage the marriage ceremony?  The Lord says here that any sacrifice which is meant for human welfare should never be given up.  Vivāha-yajña, the marriage ceremony, is meant to regulate the human mind to become peaceful for spiritual advancement.  For most men, this vivāha-yajña should be encouraged even by persons in the renounced order of life.  Sannyāsīs should never associate with women, but that does not mean that one who is in the lower stages of life, a young man, should not accept a wife in the marriage ceremony.  All prescribed sacrifices are meant for achieving the Supreme Lord.  Therefore, in the lower stages, they should not be given up” (37)

8) Śrīla Prabhupāda allowed young unmarried women or Brahmacāriṇīs to live in proximity of the major temples in Brahmacāriṇī āśramas.

9) Śrīla Prabhupāda allowed women disciples to perform āratika and deity worship in major temples. This had never been done in any major public temples in India before.

“Regarding women worshipping the deity, in the Bhagavad-Gītā it is stated striyo vaiśyas tathā śūdras te piyantt param gatim.  The idea is that everyone who is properly initiated and following the rules and regulations can worship the deity.” (38)
“The main thing is the ceremony [Kṛṣṇa-Balarāma temple opening in Vrindavana] shall be conducted by our own men.  We do not have to be dependent on taking help from persons who will not even eat with us, thinking us inferior. All over the world, in Paris, New York, Australia etc., our men and women are worshipping the deity very nicely and I am very proud of their worship.  There is no reason why we have to think we are dependent on any Indian Goswami in order to conduct our ceremony in Vrindavana” (39)

10) Śrīla Prabhupāda allowed men and women devotees to live in the same temple buildings. This point was vehemently protested by many of Śrīla Prabhupāda’s Godbrothers. They repeatedly criticized Śrīla Prabhupāda for engaging all of us and allowing the devotee men and devotee women in separate quarters in the same buildings. However, the ācārya explains. “Śrī Caitanya Mahāprabhu appeared to deliver all the fallen souls. Therefore he devised many methods to liberate them from he clutches of māyā.”

Purport: It is the concern of the ācārya to show mercy to the fallen souls. In this connection, deśa, kāla, patra ( the place, the time and the object ) should be taken into consideration.  Since the European and American boys and girls in our Krishna Consciousness movement preach together, less intelligent men criticize that they are mingling, without restriction.  In Europe and America, boys and girls mix without unrestrictedly and have equal rights, therefore it is not possible to completely separate the men from the women.  However, we are thoroughly instructing both men and women how to preach, and actually they are preaching wonderfully.  Of course we very strictly prohibit illicit sex.  Boys and girls who are not married are not allowed to sleep together or live together, and there are separate arrangement for boys and girls in every temple, for in the temple we do not allow even husband and wife to live together.  The results of this are wonderful, both men and women are preaching the gospel of Lord Caitanya Mahāprabhu and Lord Kṛṣṇa with redoubled strength” (40)

“Regarding householders living in the temple; in India no woman is allowed to stay in the temple at night. But for our preaching work I have permitted women to stay in the temple. But, in the temple, husband and wife should live separately. There are many young brahmacārīs and sannyāsīs in the temple and men and women living together is simply a source of agitation, so therefore this is my order; ideally the husband and wife can live separately in the temple. If this is not possible they should live together close to the temple and attend ārati etc… and if this is not possible the last alternative is to live away from the temple and conduct your own deity worship etc.” (41)

11) Śrīla Prabhupāda allowed men and women devotees to wear non-devotional clothes [karmī clothes] in order to facilitate book distribution.

“Yes, if it is enhancing our distribution of books to wear warm clothes like coat-pants in winter, I have no objection.” (42)

“There is no objection to going in Western clothes in order to distribute my books.  It is not necessary that we always wear the robes, but we should always keep śikhā and teelock.  However, a wig or a hat may be worn as you describe… regarding selling the books in karmī clothes, yes, it may be done, there is no harm.  This book distribution and Rathayātrā festivals should go on all over the world.” (43)

12) Śrīla Prabhupāda allowed himself to be worshipped in front of the deities and have his feet washed directly in front of the deities

This must be understood in its proper context. The empowered ācārya is not an ordinary human.

“According to the rules and regulations, no one should accept obeisances in the temple, of the Lord before the deity.  Nor is it proper for a devotee to offer obeisances and touch the feet of the spiritual master before the deity. This is considered an offense. Śrī Caitanya Mahāprabhu Himself was personally the Supreme Personality of Godhead, therefore it was not actually offensive to wash his feet in the temple. However, he was playing the part of an ācārya, the Lord considered Himself an ordinary human being. He also wanted to give instruction to ordinary human beings. The point is that even though one plays the part of a spiritual master, he should not accept obeisances or permit a disciple to wash his feet before the deity. That is a matter of etiquette.” (44)

Śrīla Prabhupāda explains the position of the empowered advanced Vaishnava.

“Actually an advanced Vaishnava is to be respected more than Lord Vishnu. As stated in the Padma-Purāṇa… of all kinds of worship, worship of Lord Vishnu is the best…and recommended more than worship of Vishnu is worship of the Vaishnava “(45)

13) He once told a brāhmaṇa disciple to take off his Brāhmaṇa thread and tie a microphone so it would remain steady.

This may have contravened a minor rule the śāstra, but it facilitated Prabhupāda’s preaching and to bring the mercy of Lord Krishna to many conditioned souls.

“t is called niyamāgraha, without any profit, to follow the regulative principle without any profit.  No if we get the opportunity, preaching facilities for going go on car, on airplane using typewriter, dictaphone, microphone, we must use it.  Because this is Kṛṣṇa’s property, it must be used for Kṛṣṇa. This is our philosophy. This microphone is Kṛṣṇa’s. Īśāvāsyam idaṁ sarvam. And when it is used for Kṛṣṇa it is not material; it is spiritual” (46)

“Now I have got the facility of the talking in microphone, and. . . so why should I not take it. It will b be recorded. It will be heard by so many others. I am speaking to four, five men. It can be heard by a big crowd of four hundred men.” (47).

“The microphone should be used for spreading Kṛṣṇa Consciousness, not talking nonsense.” (48)

14) In some instances, Śrīla Prabhupāda accepted some mlechhas and yavanas, unfit disciples.

During the manifested physical presence of the Sampradāya-Ācārya, Śrīla Prabhupāda, so- called Hindus and envious persons sometimes criticized Śrīla Prabhupāda for accepting and initiating persons of mleccha and yavana background as bona fide Vaishnavas. Śrīla Prabhupāda explains this.

“The Kṛṣṇa Consciousness movement is meant for this purpose. There is no bar to propagating Kṛṣṇa Consciousness even among people who are born in caṇḍāla, mleccha or yavana families.” (49)

15) He oftentimes wore sewn clothing to perform ārātrika, fire sacrifices and abhiṣeka ceremonies.

According to Vedic injunctions a sannyāsī or a Brāhmaṇa who performs a Vedic ritualistic ceremony should nor wear cloth sown by a needle.  Śrīla Prabhupāda often performed fire sacrifices [aghihotra yajña], deity bathing ceremonies [abhisekas] and ārātrikas with full kurtās, which were sewn clothes.

“The Vedas enjoin that for every ritualistic ceremony one must first become clean by bathing either in the water of the Ganges or the Yamunā or in the sea. Then one may perform the ritualistic ceremony and offer clarified butter into the fire. In this verse the words paridhaya āhatāni are especially significant. A sannyāsī or a person about to perform a ritualistic ceremony should not dress himself in clothing sewn with a needle.” (50)

As previously explained Śrīla Prabhupāda adjusted the formalities, but he never sacrificed the essence of the sacred scriptures.  He did this for preaching of Kṛṣṇa Consciousness.

16) Śrīla Prabhupāda ordered His disciples to chant 16 rounds instead of the customary 64 rounds.

“in the Western countries cannot concentrate for long periods while chanting on beads. Therefore, the minimum of rounds is prescribed. However, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say that unless one chants at least sixty four rounds of japa he is considered fallen (patita). According to his calculation, practically everyone of us is fallen, but because we are trying to serve the Supreme Lord with all seriousness, and without duplicity, we can expect the mercy of Lord Śrī Caitanya Mahāprabhu, Who is famous as patita-pāvana, the deliverer of the fallen ” (51)

Conclusion

The empowered fully realized ācāryas, such as His Divine Grace Śrīla Prabhupāda, can and do make adjustments to the śāstras according to time, place and circumstances to facilitate the spreading of Kṛṣṇa Consciousness. Śrīla Prabhupāda explains why the ācārya make some adjustments to the rules of the śāstra.

“The same philosophy and spirit must be there exactly. Just like we preach in this country exactly as we have heard from our spiritual master, but there are changes due to the time, place and circumstances, and the trainees.  The spirit of the disciplic succession may not be changed, but there may be adjustments made to suit the special circumstances.”(52)

BUT WE ARE KEEPING OUR PRINCIPLES AS IT IS, BUT MAKING ARRANGEMENT ACCORDING TO THE CIRCUMSTANCES

That is called deśa-kāla-pātra. According to time, atmosphere, and the performer, there may be little difference. But real purpose of dharma is to surrender to God and try to love Him. That is religion. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). So we have to adopt deśa-kāla-pātra, according to time, according to… But we are keeping our principles as it is, but making arrangement according to the circumstances. That is required.

Let us take shelter of the pure devotee Śrīla Prabhupāda by submissively hearing from Him the actual science of devotion to Lord Kṛṣṇa from His original books.

References: Citations and quotations used under authority of title 17. U.S.C., Section 107, Fair Use Exception.

(I) His Divine Grace A.C. Bhaktivedanta Swami Prabhupada- Śrīla Prabhupāda lecture on Śrīmad-Bhāgavatam February 19, 1976 Māyāpura, India. [Los Angeles, CA, USA Śrīla Prabhupāda’s complete database. The Bhaktivedanta Book Trust 1991]
(2) ibid SP lecture on S.B. October 8, 1974
(3) HDGACBSP Śrīmad-Bhāgavatam 4.20.25 [Los Angeles, CA, USA Bhaktivedanta Book Trust 1974]
(4) HDGACBSP Śrīmad-Bhāgavatam ‘Answers by citing the Lord’s version’ 2.9.35 [New York, NY, USA ISKCON press 1971]
(5) as in item # I Interview with Śrīla Prabhupāda July 14, 1976 New York, NY, USA.
(6) [His Divine Grace] A.C. Bhaktivedanta Swami [Prabhupāda] Śrīmad-Bhāgavatam 1.4.16 [New Delhi, India. The League of Devotees, 1960]
(7) as in item # 1. SP Lecture on S.B. August 16, 1971 London, England.
(8) as in item # 1. SP Lecture on S.B. September 29, 1972 Los Angeles, CA, USA.
(9) as in item # 1. SP Lecture on S.B. June 14, 1976 Detroit, MI, USA
(10) HDGACBSP Śrī Caitanya-Caritāmṛta Ādi-Līlā 2.86 [Los Angeles, CA, USA Bhaktivedanta Book Trust, 1975]
(11)ibid Antya-LilaS.71
(12) His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda. Letters from Śrīla Prabhupāda. SPL to Madhusūdana dāsa, November 20, 1968 [Mexico City, Mexico. Volume 1. The Vaishnava Institute, 1987]
(13) HDGACBSP Vaisisthya-Astakam 2.11 Cited from Inside Nāma Haṭṭa. Published by Nāma Haṭṭa International. 1994.
(14) ibid 2.14.
(15) as in item # 10 Ādi-Līlā 7.37 (16) [HDG]ACBS[P] Śrī Īśopaniṣad Mantra 13 [ISKCON Press, Boston, Massachusetts, USA. 1969] page 65.
(17) as in item # 3. S.B. 4.8.54
(18) as in item # 13 .2.14.
(19) as in item # 1 MW March 14, 1974, Vrindavana, India.
(20) as in item # 1. SPLecture on Gītā March 29, 1971. Bombay, India.
(21) as in item # 1 SPLecture on Gītā February 25, 1975 Miami, FL, USA
(22) as in item # 12 SPL to Makhanlāl dāsa June 22, 1973
(23) as in item # 12 SPL to Guṇagrahi dāsa October 14, 1973
(24) as in item # 12 SPL to Madhudviṣa Mahārāja November 21, 1974
(25) as in item # 3 S.B. 4.8.54
(26) as in item # 12 SPL to Makhanlāl dāsa June 22, 1973
(27) as in item # 12 SPL to Guṇagrahi dāsa December 6, 1973
(28) as in item # 12 SPL to Vaikuṇṭhanātha dāsa August 4, 1971
(29) as in item # 12 SPL to Hamsadutta dāsa November 23, 1974
(30) as in item # 12 SPL to Madhudviṣa Mahārāja December 7, 1975
(31) as in item # 4 ‘The cause of all causes’ S.B. 2.4.18 [Boston, Massachusstes USA ISKCON Press 1970] page 200
(32) as in item # 3 S.B.4.8.54
(33) as in item # 1 MW November 2, 1975 Nairobi, Africa
(34) as in item # 10 CCML 24.331
(35) as in item # 10 CCAdi-Lila 7.37
(36) as in item # 10 CCML 5.24
(37) His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda, Bhagavad-Gītā As It Is 18.5. [New York, NY, USA The Mac Millan Company, 1972]
(38) as in item # 12 SPL to Uttama Śloka dāsa August 13, 1974.
(39) as in item # 12 SPL to Gurudāsa July 1, 1974
(40) as in item # 10 CC Ādi-Līlā 7.38
(41) as in item # 12 SPL to Rabindra Svarūpa dāsa January 25, 1972
(42) as in item # 12 SPL to Bali Mardan dāsa December 31, 1972
(43) as in item # 12 SPL to Madhudviṣa Mahārāja August 7, 1973
(44) as in item # 10 CCML 12.127
(45) as in item#3 S.B. 7.14.39
(46) as in item # 1 SP lecture on S.B. April 10, 1976 Vrindavana, India.
(47) as in item # 1 March 14, 1974 Vrindavana, India.
(48) as in item # 1 SP lecture on S.B. July 25, 1975
(49) as in item # 3 S.B. 4.8.54
(50) as in item # 3 S.B. 8.9.15
(51) [HDG]ACBS[P] NectarofDevotion p. 54 [Boston, MS,USA ISKCON Press, 1970]
(52) as in item # 12 SPL to Śivānanda dāsa January 23, 1969.