In the ultimate issue there is no difference between one type of siddha or another: both are siddha.

There is a third type of introvertive experience, one that we might call a post-monistic realization or theo-monistic transformation.

Regard for Siva and regard for Krishna are not at odds with one another. If we read and study the Bhagavatam we can find so much room to understand, accommodate, and appreciate Lord Siva.

Writing rasa sastra, as with reading rasa sastra, must be done according to spiritual qualification, which itself will become clear through engaging in Harinama-sankirtana, guru-seva, and the study of Gaudiya siddhanta. Thus it is these activities that we ought be concerned with.

First we shall sit with the guru, hear from and observe him while he simultaneously observes us. Then diksa follows and is further supported by siksa.

Michael Stoeber argues that accounts from mystics who distinguish between theistic and monistic mystical experiences refute the thesis that the two involve differences of interpretation rather than different experiences.

In honor of the avirbhava of Srila Bhaktisiddhanta, Swami Tripurari discusses Bhaktisiddhanta’s approach to raganuga sadhana

Although it is said that the guru takes the karma of the disciple, this means that the guru takes it away by engaging the disciple in sadhana bhakti and blessing him or her.

In such a plane where affectionate and fair dealing is unknown, doubt, examination, and inspection are all present. But that is really a distasteful life.

In many ways, Vaishnavism is a feeling. If you have the feeling, you recognize it wherever and in whatever package it presents itself.

The moral codes of living inculcated in the varnasrama social system, although acknowledged by Sri Caitanya, were also rejected by him. One might then ask, “What kind of religion is this?”