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Vaisnava conclusion

Srimad-Bhagavatam

SB Canto 4

The idea of the Māyāvādīs is that simply by taking sannyāsa one becomes equal to Nārāyaṇa or becomes Nārāyaṇa Himself. The Vaiṣṇava conclusion is different, as stated by Śrīla Viśvanātha Cakravartī Ṭhākura:
SB 4.22.16, Purport: The karmīs, who have a bodily concept of life, try to enjoy sense gratification to the utmost. The jñānīs' idea of the highest position is merging into the effulgence of the Lord. But a devotee's highest position is in preaching all over the world the glories of the Supreme Personality of Godhead. Therefore the devotees are actually the representatives of the Supreme Lord, and as such they travel all over the world directly as Nārāyaṇa because they carry Nārāyaṇa within their hearts and preach His glories. The representative of Nārāyaṇa is as good as Nārāyaṇa, but he is not to conclude, like the Māyāvādīs, that he has become Nārāyaṇa. Generally, a sannyāsī is addressed as Nārāyaṇa by the Māyāvādīs. Their idea is that simply by taking sannyāsa one becomes equal to Nārāyaṇa or becomes Nārāyaṇa Himself. The Vaiṣṇava conclusion is different, as stated by Śrīla Viśvanātha Cakravartī Ṭhākura:
sākṣād-dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kinto prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam **
According to the Vaiṣṇava philosophy, a devotee is as good as Nārāyaṇa not by becoming Nārāyaṇa but by becoming the most confidential servant of Nārāyaṇa. Such great personalities act as spiritual masters for the benefit of the people in general, and as such, a spiritual master who is preaching the glories of Nārāyaṇa should be accepted as Nārāyaṇa and be given all respects due Him.

Sri Caitanya-caritamrta

CC Madhya-lila

Śrīla Nityānanda Prabhu was giving the Vaiṣṇava conclusion in terms of the Bhāgavatam’s conclusive words, vadanti tat tattva-vidaḥ.
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. The true conclusion of advaita-siddhānta, expressed at the very beginning of the Caitanya-caritāmṛta (Ādi 1.3), is not the same as the philosophy of the monists. Here advaita-siddhānta means advaya-jñāna, or oneness in variety. Actually Śrīla Nityānanda Prabhu was praising Śrīla Advaita Ācārya through friendly mock fighting. He was giving the Vaiṣṇava conclusion in terms of the Bhāgavatam’s conclusive words, vadanti tat tattva-vidaḥ. This is also the conclusion of a mantra in the Chāndogya Upaniṣad, ekam evādvitīyam.

CC Antya-lila

Hari-bhakti-vilāsa strictly follows the Vedic scriptures and is certainly pure, but the attitude of the karmīs is always one of giving up the conclusion of pure Vaiṣṇava understanding.
CC Antya 4.221, Purport: Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes, “The Hari-bhakti-vilāsa was originally compiled by Śrīla Sanātana Gosvāmī. Later, Gopāla Bhaṭṭa Gosvāmī produced a shortened version of it and added the Dig-darśinī-ṭīkā. In the Hari-bhakti-vilāsa there are so many quotations from the sātvata scriptures that sometimes it is inquired how the atheistic smārtas can refuse to accept them and instead imagine some other opinions. What is recorded in the Hari-bhakti-vilāsa strictly follows the Vedic scriptures and is certainly pure, but the attitude of the karmīs is always one of giving up the conclusion of pure Vaiṣṇava understanding. Because the karmīs are very much attached to the world and material activities, they always try to establish atheistic principles that oppose the understanding of the Vaiṣṇavas.”
Writing poetry, especially poetry concerning the Vaiṣṇava conclusion, is very difficult.
CC Antya 5.102, Purport: Yadvā-tadvā kavi refers to anyone who writes poetry without knowledge of how to do so. 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.
CC Antya 7.54, Translation: [Vallabha Bhaṭṭa was thinking:] “I am a great Vaiṣṇava. Having learned all the conclusions of Vaiṣṇava philosophy, I can understand the meaning of Śrīmad-Bhāgavatam and explain it very well.”

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

It is the conclusion of Vaiṣṇava philosophy that this cosmic manifestation is a by-product of the inconceivable energies of the Supreme Lord.
Teachings of Lord Caitanya, Chapter 20: Thus this cosmic manifestation is not false, as Śaṅkarācārya maintains. Actually there is nothing false here. The Māyāvādīs say that this world is false because of their ignorance. It is the conclusion of Vaiṣṇava philosophy that this cosmic manifestation is a by-product of the inconceivable energies of the Supreme Lord.

Krsna, The Supreme Personality of Godhead

There are many arguments about the existence of this material world, but the Vaiṣṇava philosophical conclusion is the best.
Krsna Book 87: 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. The purpose of the earthen pot is to carry water from one place to another. Similarly, this material body, although temporary, has a special use. The living entity is given a chance from the beginning of the creation to evolve different kinds of material bodies according to the reserve desires he has accumulated from time immemorial. The human form of body is a special chance in which the developed form of consciousness can be utilized.

Lectures

Nectar of Devotion Lectures

Unless we come to the conclusion of Vaiṣṇava cult, it is very difficult. The Vaiṣṇava cult conclusion should be taken. Otherwise we cannot preach.
The Nectar of Devotion -- Calcutta, January 28, 1973: In Jagannātha Purī, still the regulation is that anyone can come and take together jagannātha-prasādam. It doesn't matter whether he's a baṅghi, camara or brāhmaṇa. They take actually. Prasāda. Prasāda is transcendental, nirguṇa. So prasāda should be taken together. If you have got really sense of prasāda... If we think it is dahl, capati, then it is another thing. Otherwise, if you have got the sense of prasāda, then there should be no distinction. It should, it can be... "Prasādam, I am taking prasādam, which is nirguṇa." So these are the conclusions. So unless we come to the conclusion of Vaiṣṇava cult, it is very difficult. The Vaiṣṇava cult conclusion should be taken. Otherwise we cannot preach. Without becoming Vaiṣṇava, one cannot become guru. Without becoming guru, how one can preach? These are the formulas. And anxiety-less, when one takes to the shelter of the lotus feet of Kṛṣṇa, he must be anxiety-less. Because Kṛṣṇa says, gives assurance, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg. 18.66]. Then where is anxiety? Kṛṣṇa says, "I take charge of giving you relief from all sinful reactions." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. So as soon as, mokṣayiṣya, as soon as you surrender to the lotus feet of Kṛṣṇa, Kṛṣṇa immediately takes charge of you and makes you immune from all sinful reaction. Then where is anxiety?

Conversations and Morning Walks

1969 Conversations and Morning Walks

It should not be describing the definition. That is not glossary. Glossary should be explained in gist, but the meaning should be carried.
Discussion with BTG Staff -- December 24, 1969, Boston:

Satsvarūpa: For the Īśopaniṣad. And Hayagrīva Prabhu thought that there was too much preaching in the definition. Like, say, in the definition of bhakti, I shouldn't say, "Bhakti is the highest form of yoga." Well, I don't know if... I'm not speaking your words, but to make it, not to preach more, but I thought that was right.

Prabhupāda: Glossary should be short as possible.

Satsvarūpa: Short as possible.

Prabhupāda: Yes. At the same time carrying the meaning.

Satsvarūpa: The conclusion of Vaiṣṇava philosophy. That's the absolute meaning.

Prabhupāda: Yes. It should not be describing the definition. That is not glossary. Glossary should be explained in gist, but the meaning should be carried.

Hayagrīva: Well, can we use, for instance, the glossary to your Śrīmad-Bhāgavatam printed in India, can we use that as a model for...? Is that...?

Prabhupāda: Śrīmad-Bhāgavatam?

Hayagrīva: You have a glossary at the end of the first volume. Is that the type of glossary...?

Prabhupāda: Yes. I have given glossary. You can follow that principle. Yes. And at the end of each book, glossary, index, will carry weight.

1976 Conversations and Morning Walks

This is Vaiṣṇava conclusion. So Prahlada refused direct service but he wanted blessing that he may be engaged in the service of his spiritual master. This is Vaiṣṇava conclusion.
Morning Walk -- January 19, 1976, Mayapur:

Prabhupāda: [break] Nṛsiṁhadeva wanted to give him benediction, blessings, "Whatever you like." He refused that. He said that "I am not a mercantile devotee that I'll get some benefit from You, but first benediction I want that let me engage in the service of Your servant, Nārada Muni." Tava bhṛtya-sevām. "Because my spiritual master gave me blessing, therefore I see You. So my first business is to serve him." This is Vaiṣṇava conclusion. So he refused direct service but he wanted blessing that he may be engaged in the service of his spiritual master. This is Vaiṣṇava conclusion.

Tamāla Kṛṣṇa: He was indebted to his guru.

Prabhupāda: Yes. Certainly he must be. Certainly he must be. Because by the mercy, guru takes the compassion that "These are suffering in this material world," he goes door to door and tries to save him. And if one forgets guru and jumps over to serve Kṛṣṇa, he is not a devotee.

Tamāla Kṛṣṇa: Guru-druha.
Page Title:Vaisnava conclusion
Compiler:Visnu Murti, Laksmipriya
Created:15 of Dec, 2008
Totals by Section:BG=0, SB=1, CC=4, OB=2, Lec=1, Con=2, Let=0
No. of Quotes:10