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.
So Prahlāda Mahārāja's conclusion is that "I shall offer my prayers, glorifying the Lord according to my capacity." Yathā manīṣam. Everyone is not of the same intellect. You may be more intelligent than me; another may be more intelligent than you. But that varieties of intelligence does not mean missing the real point. The real point is the same. Just like Kṛṣṇa has got so many queens, or He, in Vṛndāvana, He was associated with so many gopī friends or cowherd boy friends. So everyone was Kṛṣṇa's devotee, everyone loved Kṛṣṇa, but there were varieties. Varieties, vaicitra. It is called vaicitra. Kṛṣṇa is not without variety. Just see in the flower. Kṛṣṇa says, puṇyo gandhaḥ pṛthivyāṁ ca (BG 7.9). The flavor is Kṛṣṇa. We were studying in the morning. But there are still varieties of flavor. The rose flower has got a particular type of aroma; another flower, aroma. So the Māyāvādī philosophers, they cannot understand that the variety, vaicitra, is creation of Kṛṣṇa. Although they are one, the same, Kṛṣṇa, puṇyo gandhaḥ pṛthivyāṁ ca, but still there are varieties. Everywhere you'll find varieties, visesata. And the Māyāvādī philosopher—nirviśeṣa. In common English it is said, "Variety is the mother of enjoyment."