There are three types of Ācārya-ship, one is selected or elected through public vote. But Śrīla Prabhupāda told that – “An ācārya can never be appointed by selection or election. An ācārya is self-manifested sat prakāśa karuna vigraha (mercy Incarnation).” Most of those selected or elected ācārya can expose their dirty picture someday. Even an ācārya appointed by Sad Guru (ācārya), such ācārya is not always successful.
Only he who is cent per cent in the line with his Sad Gurudeva can come out successful, not everybody. Another one (a sādhaka) can come out successful through his sādhana (sādhana siddha), he can also become an ācārya-who can enjoy the same honor as nitya siddha. Yet another one who is deputed by the Supreme Lord to deliver all common souls (bonded souls). Now how we can realize a Sad Guru, what is the symptom?
Śrīla Prabhupāda told that— “In a Sad Guru we can find one exclusive bhajan avesh (induction) of bhagavat sevā. An absorbing bhāva can be found in him. Also, a Sad Guru must have his eternal svarūpa sevā in eternal abode.” Also, Śrīla Prabhupāda told that— “Supreme Lord (or his devotees) can reserve the right of not being exposed to our sense organs.” Only when Bhagavan expressing His svaprakāśaata śakti (self-manifesting power) by the help of Yogamaya, then He can become visible to us, otherwise not.
As an example, from the Śrī Caitanya-caritāmṛta we have evidence that though Supreme Lord Śrī Kṛṣṇa Caitanya Deva was in front of Śrīla Sarvabhouma Bhattācārya, still he could not identify Him as the Supreme Lord, even not after repeated indication by Śrī Gopinath Ācārya. But when Śrī Bhagavan wanted to expose His eternal svarūpa in front of Him, then it was possible for him to identify him as the Supreme Lord and to write –
vairāgya-vidyā-nija-bhakti-yoga-
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
śrī-kṛṣṇa-caitanya-śarīra–dhārī
kṛpāmbudhir yas tam ahaṁ prapady (Śri Caitanya Satakam)
Let me take shelter of the Supreme Personality of Godhead, Śrī Kṛṣṇa, who has descended in the form of Lord Caitanya Mahāprabhu to teach us real knowledge, His devotional service and detachment can help us develop Kṛṣṇa consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His Lotus Feet.
He wrote such hundred slokas. Similarly, Śrīla Prabhuapda always used to hide his real svarūpa in front of material people, especially if found totally aversive. Out of very humbly mood -he never used to write ‘Bhakti Siddhānta Sarasvatī’, but only ‘Śrī Siddhānta Sarasvatī’, whereas we know it for sure that he was himself the svarūpa of śuddha bhakti siddhānta vani sarasvatī. That is why Śrīla Saccidānanda Bhaktivinod Ṭhākur wrote that–sarasvatī kṛṣṇa priya kṛṣṇa bhakti tara hiya vinodere sese vaibhāva, which indicates clearly that Śrīla Prabhupāda is Kṛṣṇa priya (śakti) Sarasvatī who is by svarūpa the complete incarnation of śuddha bhakti siddhānta vani, also who is the aprākṛta opulence expressed by Vinoda (Kṛṣṇa) or Śrīla Saccidānanda Bhaktivinod Ṭhākur feeling proud of that opulence expressed in front of him.
At Nīlācala-kṣetra Gambhira Mandir once all devotees started gaura kirtan headed by Svarūp Gosāi, but Śrīman Mahāprabhu wanted to protest that for our teaching. He wanted to advise them to do śrī-kṛṣṇa-kirtan, but nobody paid any attention to His advice, because they could realize His kṛṣṇa-svarūpa very easily, though He always wanted to hide Himself. Similarly, Śrīla Prabhupāda also used to hide his own real svarūpa in front of us.
But those who are very experienced realized souls they could very easily understand his real svarūpa by watching his aprākṛta-bhāva and activities. Once in a letter he indicated his eternal svarūpa indirectly as Nayani Mani Manjari. But it was very tactfully. He wanted to indicate his secret svarūpa not openly. The letter was written to Kunja Bihari Vidyabhushan Prabhu.
The inner meaning of this letter was very scientific, just like the eyeball which is the most important device and help that we can see everything, similarly Śrīmātī Rādhārāṇī was feeling like a blind without Śrī Nayan Mani Manjari. Śrīla Prabhupāda is eternal Brajavasi (Śrī Nayan Mani Manjari), so all his efforts or sevā bhāva were unique and excellent. The complete satisfaction of Śrī Kṛṣṇa (or Śrī Kṛṣṇa Caitanya Deva) can only be found in Braja Dhama among Brajavasis.
Their loving sevā for Śrī Kṛṣṇa is spontaneous and continuous. All their belongings together with their heart and soul are totally dedicated for the loving service to their Śrī Kṛṣṇa. Their attentions are only one pointed, without any smell of self-interest. The same we find in our Prabhupāda. Among all those Brajavasis those gopikās—their mādhurya-rasa-sevā with full of love is most remarkable or unmatching, so is the case with our Śrīla Prabhupāda.
Śrīla Prabhupāda and his Ācārya-ship was not a time bound program, but his Ācārya-ship is eternally present. All his looking-speaking-writing-going each and every of his actions was totally related to viśuddha-kṛṣṇa-bhakti, even when he used to deprive somebody by giving honor, position or gift etc. that also bearing very deep inner meaning, just like Śrīmātī Radharani, who used to deprive others to get continuous scope to serve Kṛṣṇa whole heartedly.
That kind of aprākṛta sevā was found in him. Śrīla Prabhupāda used to say that— “Śrī Caitanya and His sincere devotees are eternally present in Śrī Gaudiya Math”. So before criticizing Gaudiya Math or those jewel like the guru-varga of our Gaudiya Math one must think thousands of time before committing unending aparādha. Those who all left Śrīla Prabhupāda their previous sevā mood can be acceptable to you or not, this depend upon your mood of bhakti unto the Lotus feet of Śrīla Prabhupāda, I mean how you can feel reaction for that. If I cannot bear any smell of their connection with Gaudiya Math and Prabhupāda (because they all went against Gaudiya Math and Prabhupāda) then I must avoid their topics. Or alternative way if I feel that by guru-kṛpā what all they have done before leaving Prabhupāda can be acceptable, then their previous sevā mood can be discussed, otherwise not. I myself cannot bear any smell of their connection, still for your kind information I can compile some of their topics at the end part of the book— “Sva Pārshad Śrīla Prabhupāda”. That annex part of the book you can read or cannot read, that is up to you. But I am going to discharge my duty only.
Also in my hari katha I wanted to project the case of Jay and Vijay (Vaikuṇṭha pārshad). By the desire of Hari their aparādha compelled them to take asura bhāva to go against Hari. But here in this case no such evidence that their case is just like Jay and Vijay. So be careful, do not try to concentrate on them- their character and activities, which can bring dissatisfaction in your life, and we can lose bhakti. They totally went against Śrīla Prabhupāda and Gaudiya Math (or Gaudiya Siddhānta). Because Śrīla Saccidānanda Bhaktivinod Ṭhākur told— “Gaura vimukh nija jane jani para”.
Only for your kind information I am bound to project the fact, otherwise the book will be incomplete. If both negative and positive I can write-then you can collect the cream out of that, just like the darkness can prove the glory of light, similarly if I omit those negative topics, then the glorification of Śrīla Prabhupāda or his pārshads or Gaudiya Math as a whole will be incomplete. So, excuse me I beg for pardon to you all before projecting those facts and figures.