The conclusion is... (CC and other books)

Expressions researched:
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CC Adi-lila

CC Adi 2.120, Translation:

The conclusion is that Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa, the son of the King of Vraja.

CC Adi 3.21, Translation:

“Unless one practices devotional service himself, he cannot teach it to others. This conclusion is indeed confirmed throughout the Gītā and Bhāgavatam.

CC Adi 4.60, Purport:

Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency.

CC Adi 5.66, Purport:

The Vedic conclusion is that the cosmic manifestation visible to the eyes of the conditioned soul is caused by the Absolute Truth, the Personality of Godhead, through the exertion of His specific energies, although in the conclusion of atheistic deliberations this manifested cosmic exhibition is attributed to material nature.

CC Adi 6.14-15, Purport:

There are two kinds of research to find the original cause of creation. One conclusion is that the Supreme Personality of Godhead, the all-blissful, eternal, all knowing form, is indirectly the cause of this cosmic manifestation and directly the cause of the spiritual world, where there are innumerable spiritual planets known as Vaikuṇṭhas, as well as His personal abode, known as Goloka Vṛndāvana. In other words, there are two manifestations—the material cosmos and the spiritual world. As in the material world there are innumerable planets and universes, so in the spiritual world there are also innumerable spiritual planets and universes, including the Vaikuṇṭhas and Goloka. The Supreme Lord is the cause of both the material and spiritual worlds. The other conclusion, of course, is that this cosmic manifestation is caused by an inexplicable unmanifested void. This argument is meaningless.

The first conclusion is accepted by the Vedānta philosophers, and the second is supported by the atheistic philosophical system of the Sāṅkhya smṛti, which directly opposes the Vedāntic philosophical conclusion.

CC Adi 7.114, Purport:

In the Vedanta-sūtra, devotional service is clearly indicated, but the Māyāvādī philosophers refuse to accept the spiritual body of the Supreme Absolute Person and refuse to accept that the living entity has an individual existence separate from that of the Supreme Lord. Thus they have created atheistic havoc all over the world, for such a conclusion is against the very nature of the transcendental process of pure devotional service.

CC Adi 8.12, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks in this connection that atheist smārtas, or worshipers of the five kinds of demigods, worship Lord Viṣṇu for a little satisfaction in material success but have no respect for Śrī Caitanya Mahāprabhu. Thinking Him to be one of the ordinary living entities, they discriminate between Gaurasundara and Śrī Kṛṣṇa. Such understanding is also demoniac and is against the conclusion of the ācāryas. Such a conclusion is a product of Kali-yuga.

CC Adi 13.78, Translation:

Because Mahā-saṅkarṣaṇa is the ingredient and efficient cause of the cosmic manifestation, He is present in every detail of it. Lord Caitanya therefore called Him His elder brother. The two brothers are known as Kṛṣṇa and Balarāma in the spiritual world, but at the present moment they are Caitanya and Nitāi. Therefore the conclusion is that Nityānanda Prabhu is the original Saṅkarṣaṇa, Baladeva.

CC Madhya-lila

CC Madhya 1.126, Purport:

The conclusion is that whenever a kīrtana of pure devotees takes place, the Lord is immediately present. By chanting the holy names of the Lord, we associate with the Lord personally.

CC Madhya 3.8, Purport:

The conclusion is that the sannyāsa order depends not on the dress but the determination to serve Mukunda.

CC Madhya 6 Summary:

The conclusion is that the Māyāvādī philosophers are actually atheists. There was much discussion on this issue between Sārvabhauma and Caitanya Mahāprabhu, but despite all his endeavors, the Bhaṭṭācārya was defeated in the end.

CC Madhya 6.81, Purport:

Here Lord Kṛṣṇa informs Arjuna that He is disclosing the secrets of the Bhagavad-gītā to him because he is His devotee. Arjuna was not a sannyāsī, nor was he a Vedāntist or brāhmaṇa. He was, however, a devotee of Kṛṣṇa. The conclusion is that we have to understand the Supreme Personality of Godhead from the devotees.

CC Madhya 6.135, Purport:

In his book Sarva-saṁvādinī, Śrīla Jīva Gosvāmī has noted that although there are ten kinds of evidence—direct perception, the Vedic version, historical reference, hypothesis and so on—and although they are all generally accepted as evidence, the person presenting a hypothesis, reading the Vedic version, perceiving or interpreting by his experience is certain to be imperfect in four ways. That is, he is subject to committing mistakes, to becoming illusioned, to cheating and to having imperfect senses. Although the evidence may be correct, the person himself is in danger of being misled due to his material defects. Apart from the direct presentation, there is a chance that an interpretation may not be perfect. Therefore the conclusion is that only a direct presentation can be considered evidence. An interpretation cannot be accepted as evidence, but may be considered proof of evidence.

CC Madhya 6.167, Purport:

The conclusion is that a person is an agnostic when he does not agree to worship the transcendental form of the Lord.

CC Madhya 6.171, Purport:

The conclusion is that the Supreme Personality of Godhead remains as He is, even though directing His energy, which makes the diverse cosmic manifestation work so wonderfully.

CC Madhya 6.198, Purport:

The conclusion is that the transcendental bliss experienced in the service of the Lord must be superior to brahmānanda, the bliss derived from realizing the impersonal Brahman.

CC Madhya 6.269, Purport:

Due to neglecting the lotus feet of the Lord, these yogīs again fall down into the material existence (patanty adhaḥ). Consequently this path of yoga is more abominable than the impersonalists' path. This conclusion is also supported by Lord Kapiladeva in the following verse from Śrīmad-Bhāgavatam (3.29.13).

CC Madhya 7.69, Purport:

The conclusion is that one who acts strictly in the line of Śrī Caitanya Mahāprabhu is competent to offer blessings to sannyāsīs, even though he be a gṛhastha householder.

CC Madhya 8.58, Purport:

If a society does not function according to such natural divisions, the social orders become degraded. The conclusion is that the scientific method of varṇāśrama-dharma should be adopted by society.

CC Madhya 8.65, Purport:

The conclusion is that devotional service mixed with ritualistic fruitive activity is inferior to spiritual service based on empiric philosophic discussion.

CC Madhya 8.88, Purport:

In conjugal love there are the qualities of neutrality, servitorship, fraternity and parental affection, as well as those of conjugal love itself. The conclusion is that through conjugal love the Lord is completely satisfied.

CC Madhya 8.90, Purport:

Fools and rascals say that the worship of Yogamāyā and the worship of Mahāmāyā are the same. This conclusion is simply the result of mental speculation, and it has no practical effect.

CC Madhya 9.49, Purport:

The conclusion is that the cosmic manifestation is certainly created at a certain time, and the creator existed before the creation; therefore the creator is not a created being. The creator is Parabrahman, or the Supreme Spirit.

CC Madhya 9.49, Purport:

The world is temporary, but it is not false. As long as we have the body, we must suffer the pleasures and pains of the body, even though we are not the body. We may not take these pleasures and pains very seriously, but they are factual nonetheless. We cannot actually say that they are false. If the bodily pains and pleasures were false, the creation would be false also, and consequently no one would take very much interest in it. The conclusion is that the material creation is not false or imaginary, but it is temporary.

CC Madhya 9.49, Purport:

There was no person in the beginning of the creation other than Brahmā, yet he did not compile the Vedas; therefore the conclusion is that the Vedas were not compiled by any created being. Vedic knowledge was given by the Supreme Personality of Godhead, who created this material world.

CC Madhya 9.155, Purport:

The conclusion is that we should neither differentiate between the forms of the Lord nor equate the forms of the Lord with the forms of demigods or human beings.

CC Madhya 9.155, Purport:

The conclusion is that there is no difference between the forms of the Lord, but there is a difference between His forms and those of the demigods.

CC Madhya 9.239-240, Translation:

There is no scripture equal to the Brahma-saṁhitā as far as the final spiritual conclusion is concerned. Indeed, that scripture is the supreme revelation of the glories of Lord Govinda, for it reveals the topmost knowledge about Him. Since all conclusions are briefly presented in the Brahma-saṁhitā, it is essential among all the Vaiṣṇava literatures.

CC Madhya 10.136, Purport:

The conclusion is that an empowered spiritual master is authorized by Kṛṣṇa and his own guru and should therefore be considered as good as the Supreme Personality of Godhead Himself.

CC Madhya 12.44, Purport:

The conclusion is that diplomacy used for the service of the Lord is a form of devotional service.

CC Madhya 12.193, Translation:

Nityānanda Prabhu immediately refuted Śrīla Advaita Ācārya, saying, “You are a teacher of impersonal monism, and the monistic conclusion is a great hindrance to progressive, pure devotional service.

CC Madhya 12.194, Purport:

Absolute knowledge consists of Brahman, Paramātmā and Bhagavān. This conclusion is not the same as that of the monists. Śrīla Advaita Ācārya was given the title of ācārya because He spread the bhakti cult, not the philosophy of monism.

CC Madhya 12.194, Purport:

The Lord is always engaged in a variety of spiritual activities, but the monist cannot understand spiritual variety. The conclusion is that although the powerful and the power are one and the same, within the energy of the powerful there are varieties. In those varieties there is a distinction between the different parts of one's personal self, between types of the same category, and between types of different categories. In other words, there is always variety in the categories, which are understood as knowledge, the knower and the knowable.

CC Madhya 14.18, Purport:

The conclusion is that being the servant of the servants of the Supreme Personality of Godhead is the highest benediction one can desire.

CC Madhya 17.185, Purport:

The conclusion is that all pious activity, fruitive activity, religious principles and renunciation must ultimately lead to devotional service.

CC Madhya 19.144, Purport:

It is not true that living entities reside only within this planet and not within others. Such a conclusion is completely contradictory to the Vedas.

CC Madhya 19.149, Purport:

The conclusion is that only the devotees, who are simply satisfied in serving the Lord, can actually become desireless.

CC Madhya 20.139, Translation:

“The conclusion is that devotional service is the only means for approaching the Supreme Personality of Godhead. This system is therefore called abhidheya. This is the verdict of all revealed scriptures.

CC Madhya 20.307, Purport:

When Garbhodakaśāyī Viṣṇu accepts the material modes of nature for the purpose of dissolving the cosmic manifestation, His form is called Rudra. As already explained, Lord Viṣṇu is the controller of māyā. How, then, can He associate with māyā? The conclusion is that the incarnation of Lord Śiva or Lord Brahmā indicates the absence of the supreme power of Viṣṇu. When the supreme power is not there, it is possible to associate with māyā, the external energy. Lord Brahmā and Lord Śiva are to be considered creations of māyā.

CC Madhya 20.309, Purport:

Whenever there is association with māyā, the personality involved must be different from Lord Viṣṇu. Therefore Lord Śiva and Lord Brahmā are called guṇa-avatāras, for they associate with the material qualities. The conclusion is that Rudra is not exactly Lord Viṣṇu but rather a transformation of Viṣṇu. Therefore, he does not come within the category of the viṣṇu-tattvas. Thus he is inconceivably one with Viṣṇu and different from Him. The example given in this verse is very clear. Milk is compared to Viṣṇu. As soon as milk touches a sour substance, it becomes yogurt, or Lord Śiva. Although yogurt is constitutionally milk, it cannot be used in place of milk.

CC Madhya 20.317, Translation:

“The conclusion is that Lord Brahmā and Lord Śiva are simply devotee incarnations who carry out orders. However, Lord Viṣṇu, the maintainer, is the personal feature of Lord Kṛṣṇa.

CC Madhya 22.6, Translation:

“"When the mother Vedas (śruti) is questioned as to whom to worship, she says that You are the only Lord and worshipable object. Similarly, the corollaries of the śruti-śāstras, the smṛti-śāstras, give the same instructions, just like sisters. The Purāṇas, which are like brothers, follow in the footsteps of their mother. O enemy of the demon Mura, the conclusion is that You are the only shelter. Now I have understood this in truth."

CC Madhya 22.113, Purport:

The conclusion is that one must act in such a way that he will always remember Kṛṣṇa, and one must refrain from doing things that make him forget Kṛṣṇa. These two principles form the basic background of Kṛṣṇa consciousness.

CC Madhya 22.132, Purport:

The conclusion is that Navadvīpa-dhāma, Jagannātha Purī-dhāma and Vṛndāvana-dhāma are identical.

CC Madhya 24.319, Translation:

“The form of Śrīmad-Bhāgavatam is given in questions and answers. Thus the conclusion is established. By hearing these questions and answers, one is highly astonished.

CC Madhya 24.325, Purport:

The conclusion is that no one should claim to be a brāhmaṇa simply by birthright while engaging in someone else's service.

CC Madhya 25.35, Purport:

Since the members of the Māyāvāda school cannot understand the spiritual form of the Lord, they incorrectly think the Lord's form is also made of material energy. They think that He is covered by a material body just like other living beings. Due to this offensive understanding, they cannot recognize that Śrī Kṛṣṇa's personal form is transcendental, not material. Their conclusion is a great offense at the lotus feet of the Lord.

CC Madhya 25.44, Translation:

“The conclusion is that the import of the Vedānta-sūtra is covered by the imaginary explanation of Śaṅkarācārya. Whatever Śrī Kṛṣṇa Caitanya Mahāprabhu has said is perfectly true.

CC Madhya 25.91, Purport:

The conclusion is that one cannot understand the meaning of the Vedānta-sūtra without going through Śrīmad-Bhāgavatam and rendering devotional service.

CC Madhya 25.97, Purport:

The conclusion is that the Brahma-sūtra is explained in Śrīmad-Bhāgavatam.

CC Madhya 25.121, Purport:

The conclusion is that devotional service is open for everyone, regardless of caste, creed, time and country. This Kṛṣṇa consciousness movement is functioning according to this principle.

CC Antya-lila

CC Antya 3.122, Purport:

The conclusion is that associating with a Vaiṣṇava, chanting the holy name of the Lord and offering obeisances to the tulasī plant or a Vaiṣṇava all lead one to become a transcendental devotee who is completely cleansed of all material contamination.

CC Antya 3.251, Purport:

Therefore the conclusion is that the Supreme Personality of Godhead is eternal, transcendental, beyond the perception of sense gratification and beyond the material qualities.

CC Antya 5.102, Purport:

Writing poetry, especially poetry concerning the Vaiṣṇava conclusion, is very difficult. If one writes poetry without proper knowledge, there is every possibility that the mellows will overlap. When this occurs, no learned or advanced Vaiṣṇava will like to hear it.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 5:

The conclusion is that directly or indirectly, all types of worship are more or less directed to the Supreme Personality of Godhead, Kṛṣṇa. In Bhagavad-gītā it is confirmed that one who worships the demigods is in fact only worshiping Kṛṣṇa because the demigods are but different parts of the body of Viṣṇu, or Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 7:

The conclusion is that the Supreme Original Personality of Godhead is Kṛṣṇa. He is called līlā-puruṣottama, and He resides principally in Vṛndāvana as the son of Nanda.

Teachings of Lord Caitanya, Chapter 10:

As the sages declare: "If someone inquires into Vedic literature to determine the process of transcendental realization, or if someone consults the Purāṇas (which are considered sister literatures), one will find that in all of them the conclusion is that the Supreme Personality of Godhead Kṛṣṇa is the only object of worship."

Teachings of Lord Caitanya, Chapter 12:

The conclusion is that when all the rules, regulations, recommended and prohibited activities revealed in scriptures are taken together, the remembrance of the Supreme Lord is invariably the essence of everything.

Teachings of Lord Caitanya, Chapter 13:

Thus the Lord's conclusion is that devotional service is independent of any other process. The cultivation of knowledge, renunciation or meditation may be a little helpful in the beginning, but they cannot be considered necessary for the discharge of devotional service.

Teachings of Lord Caitanya, Chapter 14:

The conclusion is that anyone who attentively hears these discourses and instructions of Lord Caitanya to Sanātana Gosvāmī very soon attains to Kṛṣṇa consciousness and engages in devotional service to the Lord.

Teachings of Lord Caitanya, Chapter 16:

The conclusion is that no one can attain a revolution in consciousness without engaging in devotional service to the Lord.

Teachings of Lord Caitanya, Chapter 20:

The conclusion is that the living entities are considered to be expansions of the energy of the Supreme Lord, and the Supreme Lord, the Personality of Godhead, Kṛṣṇa, is the energetic.

Teachings of Lord Caitanya, Chapter 20:

The conclusion is that the living entities represent one of the energies of the Supreme Lord, and as infinitesimal parts and parcels of the Supreme, they are called jīvas.

Teachings of Lord Caitanya, Chapter 20:

By misunderstanding the inconceivable energies of the Supreme, one may falsely conclude that the Supreme Absolute Truth is impersonal. Such a deluded conclusion is experienced by a living being when he is in an acute stage of disease.

Teachings of Lord Caitanya, Chapter 28:

Lord Caitanya rejected the statement cited by Rāmānanda Rāya from Viṣṇu Purāṇa because the Lord wished to reject a class of philosophers known as karma-mīmāṁsa. Karma-mīmāṁsa followers accept God to be subject to one's work. Their conclusion is that if one works nicely, God is bound to give good results. Thus one can understand from the statement of Viṣṇu Purāṇa that Viṣṇu, the Supreme Lord, has no independence but is bound to award a certain kind of result to the worker. Such a dependent goal becomes subjected to the worshiper, who accepts the Supreme Lord to be both impersonal and personal, as he may wish. Actually this philosophy stresses the impersonal feature of the Supreme Absolute Truth. Because Lord Caitanya did not like such impersonalism, He rejected it.

Nectar of Devotion

Nectar of Devotion Introduction:

Any desire except for the service of the Lord is called material desire. And "philosophical speculation" refers to the sort of speculation which ultimately arrives at a conclusion of voidism or impersonalism. This conclusion is useless for a Kṛṣṇa conscious person. Only rarely by philosophical speculation can one reach the conclusion of worshiping Vāsudeva, Kṛṣṇa.

Nectar of Devotion 1:

The conclusion is that no one can truly have any good qualities if he is lacking Kṛṣṇa consciousness.

Nectar of Devotion 9:

The conclusion is that those who are rich men in society should construct beautiful temples and arrange for the worship of Viṣṇu, so that people may be attracted to visit such temples and thereby be offered the opportunity of dancing before the Lord or chanting the holy name of the Lord, or else of hearing the holy name of the Lord.

Nectar of Devotion 18:

The conclusion is that transcendental attachment is so powerful that if such attachment is seen manifested even in some common man, by the association of a pure devotee it can bring one to the perfectional stage. But such attachment for Kṛṣṇa cannot be invoked in a person without his being sufficiently blessed by the association of pure devotees.

Nectar of Devotion 18:

The conclusion is that steady progress in devotional service can be attained only in the association of pure devotees.

Nectar of Devotion 37:

The symptom of ecstatic affection with reverence felt by Bali Mahārāja was expressed as follows: "My dear Lord, You have simultaneously punished me and showed me Your causeless mercy. My conclusion is that when I have taken shelter of Your lotus feet I shall never be disturbed in any condition of life. Whether You give me the opportunity to enjoy all the yogic perfections or You put me into the most abominable condition of hellish life, I shall never be disturbed."

Nectar of Instruction

Nectar of Instruction 1, Purport:

The conclusion is that only when we talk about devotional service to the Supreme Personality of Godhead can we refrain from useless nonsensical talk. We should always endeavor to use our speaking power solely for the purpose of realizing Kṛṣṇa consciousness.

Nectar of Instruction 1, Purport:

The conclusion is that one who can control these six items—speech, mind, anger, tongue, belly and genitals—is to be called a svāmī or gosvāmī.

Nectar of Instruction 4, Purport:

The conclusion is that we should always keep company with devotees, observe the regulative devotional principles, follow in the footsteps of the ācāryas and in full obedience carry out the orders of the spiritual master. In this way we shall be able to develop our devotional service and dormant Kṛṣṇa consciousness.

Nectar of Instruction 5, Purport:

The conclusion is that anyone who is trying to advance in Kṛṣṇa consciousness by regularly chanting the holy name should always be respected by Vaiṣṇavas.

Nectar of Instruction 7, Purport:

The conclusion is that in order to get freed from the material disease, one must take to the chanting of the Hare Kṛṣṇa mantra.

Nectar of Instruction 11, Purport:

The conclusion is that to live on the banks of the Rādhā-kuṇḍa and to bathe there daily constitute the highest perfection of devotional service. It is a difficult position to attain, even for great sages and devotees like Nārada.

Krsna, The Supreme Personality of Godhead

Krsna Book 14:

“My conclusion is, therefore, that You are the Supreme Soul, the Absolute Truth, and the supreme original person; and although by Your inconceivable transcendental potencies You have expanded Yourself in so many Viṣṇu forms, and also in the living entities and other energies, You are the supreme one without a second, the supreme Supersoul."

Krsna Book 29:

The conclusion is that if one somehow or other becomes attached to Kṛṣṇa or attracted to Him, either because of His qualities of beauty, opulence, fame, strength, renunciation or knowledge, through affection or friendship, or even through lust, anger or fear, then one's salvation and freedom from material contamination are assured.

Krsna Book 47:

The conclusion is that one who has attained the gopīs' condition of life does not have to take birth as Lord Brahmā or be born in a brāhmaṇa family or be initiated as a brāhmaṇa.”

Krsna Book 56:

Although Jāmbavān was a devotee by nature, he did not know that his opponent was Kṛṣṇa while he gave service to the Lord by his bodily strength. But as soon as Kṛṣṇa was pleased by the fighting, Jāmbavān immediately understood that his opponent was none other than the Supreme Lord Himself. The conclusion is that he could understand Kṛṣṇa by his service, for Kṛṣṇa is sometimes satisfied by fighting also.

Krsna Book 66:

Surrounded by many other foolish persons, this rascal Pauṇḍraka had actually concluded that he was Vāsudeva, the Supreme Personality of Godhead. This kind of conclusion is certainly childish. When children are playing, they sometimes select a "king" amongst themselves, and the selected child may think that he is actually the king. Similarly, many foolish persons, due to ignorance, select another fool as God, and then the rascal actually considers himself God, as if God could be created by childish play or by the votes of men. Under this false impression, thinking himself the Supreme Lord, Pauṇḍraka sent his messenger to Dvārakā to challenge the position of Kṛṣṇa.

Krsna Book 68:

“Even the King of heaven, Indra, abides by the order of the Yadu dynasty; and you consider King Ugrasena, the head of the Bhojas, Vṛṣṇis, Andhakas and Yādavas, to be the leader of a small phalanx! Your conclusion is wonderful! You do not care for King Ugrasena, whose order is obeyed even by King Indra. Consider the exalted position of the Yadu dynasty. They have forcibly used both the assembly house and the pārijāta tree of the heavenly planets, and still you think that they cannot order you. Don’t you even think that Lord Kṛṣṇa, the Supreme Personality of Godhead, can sit on the exalted royal throne and command everyone?"

Krsna Book 70:

We can follow Lord Kṛṣṇa's dealings with His wives as an ordinary human being, but His dealings with more than sixteen thousand wives at one time cannot be imitated. The conclusion is that to become ideal householders we should follow in the footsteps of Lord Kṛṣṇa as He displayed His daily activities, but we cannot imitate Him at any stage of our life.

Krsna Book 77:

Great saintly persons and sages who are engaged in the devotional service of the lotus feet of Lord Kṛṣṇa and who have thus achieved the greatest perfection of self-realization have transcended the bewilderments of the bodily concept of life. Lord Kṛṣṇa is the ultimate goal of life for such saintly persons. How then could Kṛṣṇa have been bewildered by the mystic jugglery of Śālva? The conclusion is that Lord Kṛṣṇa's bewilderment was another opulence of His supreme personality.

Krsna Book 87:

In the barbarian stage, or in the mode of ignorance, the senses are gratified in a very crude way, whereas in the mode of passion, or in civilized life, the senses are gratified in a polished manner. But when one is promoted to the mode of goodness, one can understand that the senses and the mind are engaged in material activities only due to being covered by perverted consciousness. When this perverted consciousness is gradually transformed into Kṛṣṇa consciousness, then the path of liberation is opened. So it is not that one is unable to approach the Absolute Truth by the senses and the mind. The conclusion is, rather, that the senses, mind and intelligence in the gross stage of contamination cannot appreciate the nature of the Absolute Truth, but when purified, the senses, mind and intelligence can understand what the Absolute Truth is. The purifying process is called devotional service, or Kṛṣṇa consciousness.

Krsna Book 87:

The whole cosmic manifestation becomes possible by the grace of the Supreme Lord, it exists by the grace of the Supreme Lord, and when annihilated it merges into the existence of the Supreme Lord. As such, the Supreme Lord is the supreme existence, the cause of all causes. Therefore the conclusion is that without development of Kṛṣṇa consciousness one's life is simply a waste of time.

Krsna Book 87:

The conclusion is that if a human being does not fulfill the mission of his life by worshiping the Supreme Lord and does not go back home, back to Godhead, it is to be understood that he is breathing just like a blacksmith's bellows, living just like a tree, eating just like a camel and having sex just like the dogs and hogs. Thus he has been frustrated in fulfilling the specific purpose of human life.

Krsna Book 87:

The conclusion is that the demigods are not independently powerful: they are posted as different executives under the order of the Supreme Personality of Godhead, and they eat prasādam, or the remnants of sacrifices. They execute the order of the Supreme Lord exactly according to His plan.

Krsna Book 87:

In the Caitanya-caritāmṛta, the author, Kṛṣṇadāsa Kavirāja Gosvāmī, after studying all the Vedic literature and hearing from all authorities, has given his opinion that Kṛṣṇa is the only supreme master and that all living entities are His eternal servants. His statement is confirmed in the prayers by the personified Vedas. The conclusion is, therefore, that everyone is under the control of the Supreme Personality of Godhead, everyone is serving under the supreme direction of the Lord, and everyone is afraid of the Supreme Personality of Godhead.

Krsna Book 87:

As the salty taste of seawater and the sweet taste of Ganges water are different and this difference continuously exists, so the difference between the Supreme Lord and the living entities continuously exists, even though at the time of dissolution they appear to merge. The conclusion is, therefore, that even when the living entities become free from all contamination of material conditions and merge into the spiritual kingdom, their individual tastes in relationship with the Supreme Lord continue to exist.

Krsna Book 87:

The conclusion is that any process of self-realization or God realization other than bhakti-yoga, or devotional service, is extremely difficult. Taking shelter of devotional service to the Lord in full Kṛṣṇa consciousness is therefore the only way to become free from the contamination of material, conditioned life, especially in this age. Those who are not in Kṛṣṇa consciousness are simply wasting their time, and they have no tangible proof of spiritual life.

Krsna Book 87:

The spirit soul (the living entity) and matter are different energies of the Supreme Lord, and since both the energies are products of the Supreme Eternal, or the Supreme Truth, they are factual, not false. Because the living entity is part and parcel of the Supreme, he exists eternally. Therefore, for him there cannot be any question of birth or death. So-called birth and death occur because of the material body. The Vedic version sarvaṁ khalv idaṁ brahma means that since both the energies have emanated from the Supreme Brahman, everything we experience is nondifferent from Brahman.

There are many arguments about the existence of this material world, but the Vaiṣṇava philosophical conclusion is the best. The example of the earthen pot is very suitable: the form of the earthen pot may be temporary, but it has a specific purpose.

Krsna Book 87:

In this way, Kṛṣṇa is endowed with all opulences, transcendental qualities and mystic powers. No ordinary living being can compare to Him. Therefore, the Māyāvādīs' theory that the Supersoul and the individual soul are equal is only a misconception. The conclusion is, therefore, that Kṛṣṇa is worshipable and that all other living entities are simply His servants. This understanding is called self-realization. Any other realization of one's self beyond this relationship of eternal servitorship to Kṛṣṇa is impelled by māyā.

Krsna Book 87:

The conclusion is that a devotee, by the grace of the Lord, is liberated in both this life and the next, whereas karmīs, jñānīs and yogīs are never liberated, either in this life or in the next.

Krsna Book 88:

The conclusion is that because Lord Śiva is the master of the three qualities, his devotees are given things manufactured by the interactions of these qualities for the satisfaction of the senses. In the Bhagavad-gītā, however, we get instruction from Lord Kṛṣṇa that one has to transcend this qualitative existence. Nistrai-guṇyo bhavārjuna: the mission of human life is to become transcendental to the three qualities. Unless one is nistrai-guṇya, he cannot get free from material entanglement. In other words, favors received from Lord Śiva are not actually beneficial to the conditioned souls, although materially such facilities seem opulent.

Krsna Book 89:

Another conclusion is that we should never consider the demigods, even Lord Śiva and Lord Brahmā, to be on an equal level with Lord Viṣṇu. If we do this, then according to the Padma Purāṇa we are immediately categorized as atheists. Also, in the Vedic scripture known as Hari-vaṁśa it is stated that only the Supreme Personality of Godhead, Viṣṇu, is to be worshiped and that the Hare Kṛṣṇa mahā-mantra, or any such viṣṇu-mantra, is always to be chanted.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.7:

The senses are of prime importance in the body; more important than the senses is the mind, then intelligence, and finally the false ego. And more important than the false ego is the real self, a pure spiritual being that is part and parcel of the Supreme Lord, Viṣṇu. Therefore the conclusion is that the fountainhead of everything is Lord Viṣṇu.

Renunciation Through Wisdom 2.10:

Here one may pose a question: "Why do only the devotees of Lord Kṛṣṇa attain to His transcendental abode? After all, the demigods are simply energies of Lord Kṛṣṇa, and the scriptural conclusion is that the energy and the energetic are nondifferent. Therefore, why can't those who worship the demigods, Kṛṣṇa's energies, attain to the transcendental abode of the Lord?"

In reply, let us first refer to what Lord Kṛṣṇa Himself says on this subject in the Bhagavad-gītā (9.23):

ye 'py anya-devatā bhaktā

yajanti Śraddhayānvitāḥ

te 'pi mām eva kaunteya

yajanty avidhi-pūrvakam

Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way.

People worship demigods to fulfill temporary material desires, and the results they achieve from such worship are equally temporary and material. But if one worships the demigods with the knowledge that they are the Supreme Lord's energies, then this worship is accepted as authorized, and gradually such a worshipper becomes a devotee of Lord Kṛṣṇa, the Supreme Godhead.

Renunciation Through Wisdom 4.2:

The knowledge of the Gītā must be received through the chain of ācāryas, or spiritual masters, coming down in disciplic succession. That is the only method; otherwise studying the Gītā is an exercise in futility. The scriptural conclusion is that since the Supreme Lord is transcendental, His words are also transcendental, and hence the esoteric subject matter of the Bhagavad-gītā can be received only through a disciplic succession that is equally transcendental.

Renunciation Through Wisdom 4.2:

Therefore, the scriptural conclusion is that mundane philosophers like Dr. Radhakrishnan are not qualified to delve into spiritual subjects. The devotees of the Lord alone are eligible to understand Lord Kṛṣṇa; no one else is qualified.

Renunciation Through Wisdom 4.2:

Scholars like Dr. Radhakrishnan should understand that within Lord Kṛṣṇa there is only Lord Kṛṣṇa and nothing else. Lord Kṛṣṇa's body and soul are the same. The Gītā's conclusion is that the nondual truth is Kṛṣṇa, the absolute Supreme Being. But Dr. Radhakrishnan has somehow discovered another, second being within Kṛṣṇa. This discovery then converts Dr. Radhakrishnan into a believer in dualism!

Message of Godhead

Message of Godhead 2:

One who reaches an intermediate stage but does not make any substantial progress beyond it, merely remaining satisfied with that particular stage of his development, may be called by that particular name, as, for instance, "karma-yogī," "jñāna-yogī," "haṭha-yogī," and so on. For this reason alone are the mystics of different stages named differently. So the conclusion is that although the path of mystic yoga is one, the transcendental devotee is the greatest of all mystics, because he alone follows the path to its ultimate goal.

Light of the Bhagavata

Light of the Bhagavata 39, Purport:

The conclusion is that the regular practice of bhakti-yoga will lead the devotee to the plane of intense love for the Lord, and that is the single qualification by which the conditioned soul is allowed to reenter the eternal life of bliss in the kingdom of God. The threefold miseries of material existence are at once nullified by intense love of God, which is the ultimate goal of cultivating the human spirit.

Sri Isopanisad

Sri Isopanisad 3, Purport:

The conclusion is that as human beings we are meant not simply for solving economic problems on a tottering platform but for solving all the problems of the material life into which we have been placed by the laws of nature.

Sri Isopanisad 15, Purport:

The conclusion is that one who has no knowledge of the potencies of the Supreme Truth will realize the impersonal Brahman. Similarly, when one realizes the material potencies of the Lord but has little or no information of the spiritual potencies, he attains Paramātmā realization. Thus both Brahman and Paramātmā realization of the Absolute Truth are partial realizations.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 2, Purport:

The Vedas inquire, Where does the Supreme Lord stand? And the reply is immediately given: He stands on His internal potency. So the conclusion is that although the Lord may seem to assume a material body when He takes birth, like an ordinary being, in fact He does not, for there is no difference between Him and His body. Thus He remains the Absolute Truth in all His appearances in different species of life.

Mukunda-mala-stotra mantra 2, Purport:

The conclusion is that the Personality of Godhead appears in His original body, without any change, and this is made possible by His inconceivable potency. We should always remember that nothing is impossible for the omnipotent Lord. If He so desires, He can transform material energy into spiritual energy. Indeed, if he so desires He can bring the entire spiritual nature within the material nature, without the spiritual nature being affected by the material modes in any way.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 1, Purport:

The conclusion is that one can begin the process of devotional service, or bhakti, when one is actually self-realized. One who is in the bodily concept of existence cannot understand the process of devotional service.