Visnu-Svami-sampradaya

Expressions researched:
"Visnu svami sampradaya" |"Visnu svami-sampradaya" |"visnu svami vaisnava sampradaya" |"visnu-svami-sampradaya"

SB Canto 3

Lord Śiva has a Vaiṣṇava sampradāya, which is called the Viṣṇu Svāmī-sampradāya.

SB 3.23.1, Purport:

Today in Hindu society, unmarried girls are still taught to worship Lord Śiva with the idea that they may get husbands like him. Lord Śiva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees. Vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, or Lord Śiva, is the ideal Vaiṣṇava. He constantly meditates upon Lord Rāma and chants Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Śiva has a Vaiṣṇava sampradāya, which is called the Viṣṇu Svāmī-sampradāya. Unmarried girls worship Lord Śiva so that they can expect a husband who is as good a Vaiṣṇava as he. The girls are not taught to select a husband who is very rich or very opulent for material sense gratification; rather, if a girl is fortunate enough to get a husband as good as Lord Śiva in devotional service, then her life becomes perfect. The wife is dependent on the husband, and if the husband is a Vaiṣṇava, then naturally she shares the devotional service of the husband because she renders him service. This reciprocation of service and love between husband and wife is the ideal of a householder's life.

SB Canto 4

The name Śambhu means Lord Śiva. His disciplic succession is also known as the Viṣṇu Svāmī-sampradāya, and the current Viṣṇu Svāmī-sampradāya is also known as the Vallabha-sampradāya.

SB 4.24.18, Purport:

Lord Śiva is known as the greatest devotee of the Supreme Personality of Godhead. He is known as the best of all types of Vaiṣṇavas (vaiṣṇavānāṁ yathā śambhuḥ). Consequently, Lord Śiva has a Vaiṣṇava sampradāya, the disciplic succession known as the Rudra-sampradāya. Just as there is a Brahma-sampradāya coming directly from Lord Brahmā, the Rudra-sampradāya comes directly from Lord Śiva. Lord Śiva is one of the twelve great personalities, as stated in Śrīmad-Bhāgavatam (6.3.20):

svayambhūr nāradaḥ śambhuḥ

kumāraḥ kapilo manuḥ

prahlādo janako bhīṣmo

balir vaiyāsakir vayam

These are twelve great authorities in preaching God consciousness. The name Śambhu means Lord Śiva. His disciplic succession is also known as the Viṣṇu Svāmī-sampradāya, and the current Viṣṇu Svāmī-sampradāya is also known as the Vallabha-sampradāya. The current Brahma-sampradāya is known as the Madhva-Gauḍīya-sampradāya.

At the present moment those who belong to the Viṣṇu Svāmī-sampradāya of Vaiṣṇavas come from Rudra, Lord Śiva.

SB 4.24.76, Purport:

It is especially significant that Lord Śiva is a pure devotee of Lord Vāsudeva. Vaiṣṇavānāṁ yathā śambhuḥ: "Amongst all Vaiṣṇavas, Lord Śiva is the topmost." Consequently Lord Śiva has a sampradāya, a Vaiṣṇava disciplic succession, called the Rudra-sampradāya. At the present moment those who belong to the Viṣṇu Svāmī-sampradāya of Vaiṣṇavas come from Rudra, Lord Śiva. To become a devotee of Lord Kṛṣṇa, Vāsudeva, is very, very difficult. The word especially used in this connection is durārādhyam. The worship of the demigods is not very difficult, but becoming a devotee of Lord Vāsudeva, Kṛṣṇa, is not so easy. However, if one adheres to the principles and follows in the footsteps of the higher authorities, as advised by Lord Śiva, one can easily become a devotee of Lord Vāsudeva.

There are primarily four parties spreading devotional service all over the universe. These are the Rāmānuja-sampradāya, the Madhva-sampradāya, the Viṣṇu Svāmī-sampradāya and the Nimbārka-sampradāya.

SB 4.28.31, Purport:

The word bhokṣyate is very important in this verse. Just as a king gives protection to his citizens, these devotees, following the principles of devotional service, will give protection to all the people of the world. The people of the world are very much harassed by so-called religious-principled svāmīs, yogīs, karmīs and jñānīs, but none of these can show the right way to become elevated to the spiritual platform. There are primarily four parties spreading devotional service all over the universe. These are the Rāmānuja-sampradāya, the Madhva-sampradāya, the Viṣṇu Svāmī-sampradāya and the Nimbārka-sampradāya. The Madhva-Gauḍīya-sampradāya in particular comes from Lord Caitanya Mahāprabhu. All these devotees are spreading this Kṛṣṇa consciousness movement very widely and giving protection to innocent people who are being so much embarrassed by pseudo-avatāras, -svāmīs, -yogīs and others.

CC Adi-lila

In the Viṣṇu Svāmī Vaiṣṇava sampradāya, there are ten different kinds of sannyāsa names and 108 different names for sannyāsīs who accept the tri-daṇḍa, the triple staff of sannyāsa.

CC Adi 3.34, Purport:

Some so-called Vaiṣṇavas say that the renounced order of life was not accepted in the Vaiṣṇava sampradāya, or disciplic succession, until Lord Caitanya. This is not a very intelligent proposition. Śrī Caitanya Mahāprabhu took the sannyāsa order from Śrīpāda Keśava Bhāratī, who belonged to the Śaṅkara sect, which approves of only ten names for sannyāsīs. Long before the advent of Śrīpāda Śaṅkarācārya, however, the sannyāsa order existed in the Vaiṣṇava line of Viṣṇu Svāmī. In the Viṣṇu Svāmī Vaiṣṇava sampradāya, there are ten different kinds of sannyāsa names and 108 different names for sannyāsīs who accept the tri-daṇḍa, the triple staff of sannyāsa. This is approved by the Vedic rules. Therefore Vaiṣṇava sannyāsa was existent even before the appearance of Śaṅkarācārya, although those who know nothing about Vaiṣṇava sannyāsa unnecessarily declare that there is no sannyāsa in the Vaiṣṇava sampradāya.

CC Antya-lila

In the Viṣṇu-svāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇu Svāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.

CC Antya 2.95, Purport:

The philosophers known as kevalādvaita-vādīs generally occupy themselves with hearing the Śārīraka-bhāṣya, a commentary by Śaṅkarācārya advocating that one impersonally consider oneself the Supreme Lord. Such Māyāvāda philosophical commentaries upon the Vedānta-sūtra are simply imaginary, but there are other commentaries on the Vedānta-sūtra. The commentary by Śrīla Rāmānujācārya, known as Śrī-bhāṣya, establishes the viśiṣṭādvaita-vāda philosophy. Similarly, in the Brahma-sampradāya, Madhvācārya's Pūrṇaprajña-bhāṣya establishes śuddha-dvaita-vāda. In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya. And in the Viṣṇu-svāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇu Svāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.

Krsna, The Supreme Personality of Godhead

The four sects of Vaiṣṇava disciplic succession, namely the Madhva-sampradāya, the Rāmānuja-sampradāya, the Viṣṇu-svāmi-sampradāya and the Nimbārka-sampradāya, in pursuance of all Vedic conclusions, agree that one should surrender unto the Supreme Personality of Godhead.

Krsna Book 87:

The supreme goal of life is to achieve the transcendental blessings of the Supreme Personality of Godhead and thus become engaged in the loving service of the Lord. One should follow in the footsteps of Śukadeva Gosvāmī and all the other Vaiṣṇavas in the disciplic succession and should pay respectful obeisances unto Lord Kṛṣṇa, the Supreme Personality of Godhead, Hari. The four sects of Vaiṣṇava disciplic succession, namely the Madhva-sampradāya, the Rāmānuja-sampradāya, the Viṣṇu-svāmi-sampradāya and the Nimbārka-sampradāya, in pursuance of all Vedic conclusions, agree that one should surrender unto the Supreme Personality of Godhead.

Bhagavad-gita As It Is Lectures

The personalist school, philosophers, they are divided into four: Rāmānuja-sampradāya—that means followers of Ācārya Rāmānuja; Madhvācārya-sampradāya, or the followers of Madhvācārya; Nimbārka-sampradāya, followers of Nimbārka Ācārya; and Viṣṇu Svāmī-sampradāya. They, their conclusion is the same.

Lecture on BG 2.12 -- New York, March 7, 1966:

So here is an authority, Śrī Kṛṣṇa. Authority. His authority, authorityship, is accepted by all over the world. In, in our India there are five different disciplic succession of authorities, just like the Śaṅkarites, followers of Śaṅkarācārya, and Vaiṣṇavites. Generally, they are two: Māyāvādī, impersonalists; and personalists. The personalist school, philosophers, they are divided into four: Rāmānuja-sampradāya—that means followers of Ācārya Rāmānuja; Madhvācārya-sampradāya, or the followers of Madhvācārya; Nimbārka-sampradāya, followers of Nimbārka Ācārya; and Viṣṇu Svāmī-sampradāya. They, their conclusion is the same. Although they are four in number, their conclusion is the same.

There are four sampradāyas, paramparā: the Rāmanuja Sampradāya, Madhvācārya Sampradāya, Viṣṇu Svāmī Sampradāya, Nimbārka Sampradāya. So we belong to the Madhvācārya Sampradāya.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

That paramparā should be followed. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). If we want to understand really Vedic literature, then we must follow the paramparā system. There are four sampradāyas, paramparā: the Rāmanuja Sampradāya, Madhvācārya Sampradāya, Viṣṇu Svāmī Sampradāya, Nimbārka Sampradāya. So we belong to the Madhvācārya Sampradāya. Fortunately, all these ācāryas, even Śaṅkarācārya, they appeared from South India. This sampradāya, ācārya-sampradāya, is going on all over India. So every sampradāya has got his commentary on the Brahma-sūtra. Therefore Kṛṣṇa says here, brahma sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). Unless a sampradāya, the four sampradāyas, they do not comment on the Brahma-sūtra, he'll not..., that sampradāya is not accepted. And if you do not accept the sampradāya..., sampradāya-vihīnā ye mantrās te niṣphalā matāḥ.

Srimad-Bhagavatam Lectures

At the present moment they are known as Madhva-sampradāya, or Madhva-Gauḍīya-sampradāya; or Rāmānuja-sampradāya; or Viṣṇu Svāmī-sampradāya; and Nimbārka-sampradāya. Here in Bombay, Vallabha-sampradāya, they belong to the Viṣṇu Svāmī-sampradāya.

Lecture on SB 3.26.10 -- Bombay, December 22, 1974:

So there are four sampradāyas of the Vaiṣṇavas. At the present moment they are known as Madhva-sampradāya, or Madhva-Gauḍīya-sampradāya; or Rāmānuja-sampradāya; or Viṣṇu Svāmī-sampradāya; and Nimbārka-sampradāya. Here in Bombay, Vallabha-sampradāya, they belong to the Viṣṇu Svāmī-sampradāya. So we have to approach the sampradāya. Without sampradāya, whatever we learn, that is not perfect. Sampradāya-vihīnās ye mantrās te niṣphalā matāḥ. Just like we have got very nice example that in political field there are parties: "This is Congress party," "This is Communist party," "This is..." So these parties are recognized. Unless you belong to some party, you cannot stand for election. As it is there in the political field, sampradāya-vihīnā ye, they cannot stand, similarly, if one person who desires to advance in spiritual life, he must take initiation from the sampradāya.

The Gopāla, the Nāthadvāra Gopāla, that belonged to... Originally it was owned by Mādhavendra Purī. Then it was delivered, the Deity was delivered, to the Viṣṇu Svāmī-sampradāya.

Lecture on SB 3.26.10 -- Bombay, December 22, 1974:

So we belong to the Gauḍīya-sampradāya. Gauḍīya means, Gauḍīya... Gauḍa-deśa is called Bengal. There are pañca-gauḍa. Punjab is also called Gauḍa-deśa. There are five gauḍa and five draviḍa. In southern India, they are called draviḍa, and in the north India, they are called gauḍa-deśa. So Gauḍa, Bengal is also Gauḍa, and the Vaiṣṇavas belonging to Śrī Caitanya Mahāprabhu's cult, they are called Gauḍīya-Vaiṣṇava, Bengali Vaiṣṇava. So Caitanya Mahāprabhu happened to be a Bengali, but He belonged to the Madhva-sampradāya. His guru was Īśvara Purī, and his guru, Īśvara Purī's guru, was Mādhavendra Purī. And Mādhavendra Purī belonged to Madhvācārya-sampradāya. The Gopāla, the Nāthadvāra Gopāla, that belonged to... Originally it was owned by Mādhavendra Purī. Then it was delivered, the Deity was delivered, to the Viṣṇu Svāmī-sampradāya.

And these four, they have got their disciplic succession: from Brahmā, the Brahma-sampradāya; from Śambhu, Viṣṇu Svāmī-sampradāya; from Lakṣmī, Śrī-sampradāya; and from Kumāra, this Nimbārka-sampradāya.

Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:

Svayambhū and next, Nārada. Nārada is mahājana. Svayambhū is mahājana. Śambhu, Lord Śiva, is mahājana. Kumāra, the four Kumāras, Sanaka, Sanātana, they are also mahājanas. And these four, they have got their disciplic succession: from Brahmā, the Brahma-sampradāya; from Śambhu, Viṣṇu Svāmī-sampradāya; from Lakṣmī, Śrī-sampradāya; and from Kumāra, this Nimbārka-sampradāya. Sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. Unless one who comes through the sampradāya, their principles are not authorized. And Kṛṣṇa also says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Paramparā, sampradāya. Kṛṣṇa also says. So this is very important. Unless one comes to the disciplic succession, anything he prescribes, that is null and void. It is not to be accepted. Svayambhūr nāradaḥ śambhuḥ kumāraḥ kapilo manuḥ prahlādaḥ (SB 6.3.20). Prahlāda, Mahārāja Prahlāda, he is also.

Sri Caitanya-caritamrta Lectures

"There are many devotees of the Lord, but the foremost devotee is Lord Śiva." And he has got a disciplic succession which is called Viṣṇu Svāmī-sampradāya.

Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967:

Now, at the beginning, He criticized Śaṅkarācārya that "If somebody hears Śaṅkarācārya's commentation, then he's sure to be doomed." But again He supports Śaṅkarācārya. Why? Śaṅkarācārya is the incarnation of Lord Śiva, and he's a great devotee. Śaṅkara... Vaiṣṇavānāṁ yathā śambhuḥ: "There are many devotees of the Lord, but the foremost devotee is Lord Śiva." And he has got a disciplic succession which is called Viṣṇu Svāmī-sampradāya. So Śaṅkarācārya was covered devotee. He's covered devotee. His aim was to bring men to the standard of devotional service, but the time and circumstances in which he was preaching, he could not place his real object because they were unable to understand.

Lord Śiva, he is in charge of the modes of ignorance, but he is not ignorant. He is the most enlightened devotee of Lord. He has got a paramparā, disciplic succession, which is called Viṣṇu Svāmī-sampradāya.

Lecture on CC Madhya-lila 20.298 -- New York, December 20, 1966:

Kṛṣṇa is cent percent, Viṣṇu is ninety-four percent, Śiva is eighty-four percent, and we living entities, we are seventy-eight percent. So tri-guṇa aṅgīkari' kare sṛṣṭy-ādi-vyavahāra. They have nothing to do with these material modes of nature. Just like a person in charge of the criminal department or jail department, but we should not think that he is also one of the prisoners because he is in charge of the jail department. No. Similarly, Śiva, Lord Śiva, he is in charge of the modes of ignorance, but he is not ignorant. He is the most enlightened devotee of Lord. He has got a paramparā, disciplic succession, which is called Viṣṇu Svāmī-sampradāya. There are four sampradāyas of great devotees of Lord: one from Brahmā, one from Śiva, and one from Lakṣmī, and one from the Kumāras. So Lord Śiva, although he is in charge of the department of the modes of ignorance, but he is not ignorant. You should not mistake that. Similarly, Brahmā is also in charge of this passionate department, creative initiation. This, whatever we are creating, the creative incentive, that is from Brahmā, passion. And ignorance, they neither create... They simply destroy. And Viṣṇu, He has taken the charge of maintenance, because without God nobody can maintain us. Eko bahūnāṁ vidadhāti kāmān: "One personality, one eternal personality, He maintains all other plural eternities." We are also eternities, but we are maintained by Viṣṇu. Even Brahmā is also maintained by Viṣṇu, and Śiva is also maintained by Viṣṇu. So these are three qualitative incarnations: Brahmā, Viṣṇu and Śiva.

1972 Conversations and Morning Walks

That is our especially, our worship of Lord Kṛṣṇa, and they belong to Bhāratia Community. They're all Vaiṣṇava. The whole, I have to say, Viṣṇu Svāmī Sampradāya, or Vallabha Ācārya.

Room Conversation -- July 5, 1972, London:

Prabhupāda: Scindia Steam Navigation Company carries Kṛṣṇa consciousness movement to western countries.

Sumati Morarjee: Yes, I know.

Prabhupāda: Yes. She's a great devotee of Kṛṣṇa. In her office, there is Kṛṣṇa.

Sumati Morarjee: (indistinct)

Prabhupāda: That is our especially, our worship of Lord Kṛṣṇa, and they belong to Bhāratia Community. They're all Vaiṣṇava. The whole, I have to say, Viṣṇu Svāmī Sampradāya, or Vallabha Ācārya.

Sumati Morarjee: Yes, Vallabhācārya.

Prabhupāda: They're guru.

Sumati Morarjee: Vallabhācārya is our guru.

Prabhupāda: So, they, they're originally all Vaiṣṇava family. All Vaiṣṇava family, Bāla-Kṛṣṇa. They are worship of Bāla-Kṛṣṇa. Yes.

1974 Conversations and Morning Walks

That is a sampradāya. Viṣṇu Svāmī-sampradāya. That is accepted. That is accepted.

Morning Walk -- March 24, 1974, Bombay:

Dr. Patel: All are Vaiṣṇava devotees, aren't they?

Prabhupāda: No, no. This is Māyāvāda. Not all of.

Dr. Patel: Ācchā. Vallabhācārya's devotees, Vaiṣṇavas are not...?

Prabhupāda: Vallabhācārya is a sampradāya.

Dr. Patel: But are they not Vaiṣṇavas?

Prabhupāda: That is a sampradāya. Viṣṇu Svāmī-sampradāya. That is accepted. That is accepted.

Śrīdhara Svāmī he has written. He belongs to Viṣṇu Svāmī-sampradāya.

Room Conversation with Professor Oliver La Combe Director of the Sorbonne University -- June 14, 1974, Paris:

Prabhupāda: Rāmānujācārya has not written. Śaṅkara has written. Śarīraka-bhāṣya, Vedānta-sūtra. He has written comment on Bhagavad-gītā.

Professor La Combe: Yes, and Rāmānuja.

Prabhupāda: Rāmānujācārya also. Also Śrīdhara Svāmī. Śrīdhara Svāmī he has written. He belongs to Viṣṇu Svāmī-sampradāya. And our Gauḍīya-Vaiṣṇava, Viśvanātha Cakravartī, he has written comments. And Baladeva Vidyābhūṣaṇa, Bhaktivinoda Ṭhākura.

1975 Conversations and Morning Walks

Viṣṇu Svāmī-sampradāya, different. That is Rudra-sampradāya.

Morning Walk -- November 24, 1975, Bombay:

Dr. Patel: Yamunācārya was śiṣya or guru of Rāmānujācārya?

Prabhupāda: Rāmānujācārya.

Dr. Patel: Rāmānujācārya was guru or śiṣya?

Prabhupāda: Yes, guru.

Dr. Patel: Guru. I think Viṣṇu Svāmī was his śiṣya.

Prabhupāda: No. Viṣṇu Svāmī-sampradāya, different. That is Rudra-sampradāya. And Rāmānujācārya is Śrī-sampradāya. The Vallabhācāryas, they belong to Viṣṇu Svāmī. We belong to Madhva-sampradāya. Four ācāryas.