View source for Position of the acarya

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[[Category:Position|2]]

[[Category:Acarya - Devotees of God|2]]
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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.18.18" link_text="SB 1.18.18, Purport">
<div class="heading">Lord Śrī Caitanya Mahāprabhu followed this principle in pursuance of the Vedic usages, and by His transcendental association He elevated many lowborn, or those disqualified by birth or action, to the status of devotional service and established them in the position of ācāryas, or authorities</div>

<div class="text">'''[[Vanisource:SB 1.18.18|SB 1.18.18, Purport]]:''' Suta Gosvami did not take his birth in a brahmana family. He was born in a family of mixed caste, or an uncultured low family. But because of higher association, like Sri Sukadeva Gosvami and the great rsis of Naimisaranya, certainly the disqualification of inferior birth was washed off. Lord Sri Caitanya Mahaprabhu followed this principle in pursuance of the Vedic usages, and by His transcendental association He elevated many lowborn, or those disqualified by birth or action, to the status of devotional service and established them in the position of acaryas, or authorities. He clearly stated that any man, whatever he may be, whether a brahmana or sudra by birth, or a householder or mendicant in the order of society, if he is conversant with the science of Krsna, he can be accepted as an acarya or guru, a spiritual master.</div>
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<div class="sub_section" id="SB_Canto_3" text="SB Canto 3"><h3>SB Canto 3</h3></div>

<div class="quote" book="SB" link="SB 3.29.32" link_text="SB 3.29.32, Purport">
<div class="heading">The position of an ācārya is that he executes devotional service with no desire for elevation to a higher position of life</div>

<div class="text">'''[[Vanisource:SB 3.29.32|SB 3.29.32, Purport]]:''' Artha jna brahmana refers to one who has made a thorough analytical study of the Absolute Truth and who knows that the Absolute Truth is realized in three different phases, namely Brahman, Paramatma and Bhagavan. If someone not only has this knowledge but is able to clear all doubts if questioned about the Absolute Truth, he is considered better. Further, there may be a learned brahmana-Vaisnava who can explain clearly and eradicate all doubts, but if he does not follow the Vaisnava principles, then he is not situated on a higher level. One must be able to clear all doubts and simultaneously be situated in the brahminical characteristics. Such a person, who knows the purpose of the Vedic injunctions, who can employ the principles laid down in the Vedic literatures and who teaches his disciples in that way, is called an acarya. The position of an acarya is that he executes devotional service with no desire for elevation to a higher position of life.</div>
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<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1947_to_1965_Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Jugalkishore Birla -- Bombay 26 August, 1958" link_text="Letter to Jugalkishore Birla -- Bombay 26 August, 1958">
<div class="heading">I hope you will not misunderstand the position of the Acarya who is so important a figure in the matter of learning the transcendental science. The Acarya is the direct representative of the Personality of Godhead</div>

<div class="text">'''[[Vanisource:Letter to Jugalkishore Birla -- Bombay 26 August, 1958|Letter to Jugalkishore Birla -- Bombay 26 August, 1958]]:''' The cult of Hinduism or the system of Varnasrama are not being utilized in the spirit of the Bhagavad-gita and as such the abovementioned cult is waning day by day. We should take serious note of this kind of deterioration of the Arya Hindu Dharma and shall request you to come forward to help this institution determined to preach the pure cult of the Bhagavad-gita. You should not allow anymore the gross misuse of the cult of Sanatana Dharma at the risk of world peace and prosperity but come forward forward to co-operate with us in this noble mission and help us with all your strength.

I hope you will not misunderstand the position of the Acarya who is so important a figure in the matter of learning the transcendental science. The Acarya is the direct representative of the Personality of Godhead. And no body can claim to become a bona fide Acarya if he has not strictly followed the footprints of the previous Acaryas authorized in the matter. The whole thing has been disturbed in the set of Sanatana Dharma only by violating this principle of following the Acarya. So far the Bhagavad-gita is concerned every one, let him be a very great scholar in the mundane sense, must be in confirmed position along with the mode of understanding of Sri Arjuna. That is the crucial point of testing an Acarya false or real Sri Arjuna is the first man to understand Geeta and the mode of his understanding is clearly defined in the Bhagavad-gita. So there is no difficulty in testing an Acarya whether he is false or bona fide.</div>
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<div class="sub_section" id="1976_Correspondence" text="1976 Correspondence"><h3>1976 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Giriraja -- Vrindaban 25 November, 1976" link_text="Letter to Giriraja -- Vrindaban 25 November, 1976">
<div class="heading">The exchange between Lord Caitanya and Vallabhacarya was on friendly terms. This was raised in connection with supporting the position of the acaryas</div>

<div class="text">'''[[Vanisource:Letter to Giriraja -- Vrindaban 25 November, 1976|Letter to Giriraja -- Vrindaban 25 November, 1976]]:''' What we have discussed is printed in Caitanya Caritamrta. How can we rectify? We can't rectify what is written in Caitanya Caritamrta. We have no bad feeling or disrespect for Vallabhacarya. We consider ourselves the most obedient servants of Vallabhacarya. The exchange between Lord Caitanya and Vallabhacarya was on friendly terms. This was raised in connection with supporting the position of the acaryas. The real point is that Sridhara Swami is still being criticized by you in the following words, ". . . and has shown specifically the nature of the error committed by the previous Commentators including Sridhara Swami . . . Sridhara Swami . . . was never regarded as a Master . . . So, this criticism of Sridhara Swami was as much intolerable for Caitanya Mahaprabhu as His criticism upon Vallabhacarya is intolerable for you. Such kind of friendly criticism you'll always find among learned scholars, but that does not mean any ill feeling with one another. So, as you can criticize Sridhara Swami in the above words, what is the wrong if in the same spirit the supporters of Sridhara Swami criticize you. There is an English proverb spoken by Lord Jesus Christ, "Judge not others lest ye be judged. So, the conclusion is, as we learn from Caitanya Caritamrta, that in the beginning Sri Vallabhacarya criticized Sridhara Swami and then Sri Caitanya Mahaprabhu criticized Vallabhacarya. So what can we do now after 500 years? Recently some criticism has appeared in the Illustrated Weekly also. So, such things will go on in this world, but that does not mean we have got any disrespect for any Vaisnava acarya.</div>
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