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Latest revision as of 23:38, 24 June 2017
"conclusion of"|"conclusions of"
Subcategories
This category has the following 4 subcategories, out of 4 total.
Pages in category "Conclusion Of"
The following 84 pages are in this category, out of 84 total.
1
A
- A sannyasi, a transcendentalist, must read the Vedanta-sutra regularly, but he should not read the Sariraka-bhasya. This is the conclusion of Sri Caitanya Mahaprabhu
- According to the conclusion of all authoritative Vedic scriptures, when a person comes to the stage of appreciating Visnu, he is at the beginning of devotional service
- According to the conclusion of the philosophy known as karma-mimamsa, one's karma, or previous fruitive activity, is the cause of everything, and therefore there is no need to work. Those who arrive at this conclusion are foolish
- According to the monists, God and the devotee may be separate in the material state, but when they are spiritually situated, there is no difference between them. This is called advaita-siddhanta, the conclusion of the monists
- Aham adir hi devanam: (BG 10.2) "I am (Krsna) the origin of all the demigods." Aham sarvasya prabhavah: (BG 10.8) "I am superior to everyone, even Brahma, Siva and the other demigods." These are the conclusions of the sastra
- Ajamila was simply in an unconscious state when the argument was in progress between the Yamadutas and the Visnudutas. The conclusion of the argument was to be a decision regarding who would claim the soul of Ajamila
- Arguing about the conclusion of the scriptures
- As described in the Sixteenth Chapter of Bhagavad-gita (The Divine and Demoniac Natures), this is the conclusion of demons - this world is unreal, with no foundation and no God in control
- At the conclusion of the BG, Lord Krsna advised complete surrender unto Him, promising all protection to His devotee. Unfortunately, people are so fallen that they cannot accept the instructions of Krsna; therefore Krsna returned with the same mission
B
- Brahman and Paramatma realization are considered stages toward the ultimate realization, which is realization of the Supreme Personality of Godhead. This is the real conclusion of all Vedic literatures
- By karma-kanda, sacrificial activity, one comes to the conclusion of jnana-kanda, speculative knowledge, and that after speculation one comes to the conclusion that worship of the Supreme Personality of Godhead is the ultimate
- By such inquiries and answers, no one can come to the conclusion of the Absolute Truth. Because of your presentation of this statement, my mind is a little disturbed
E
F
- False devotees, lacking the conclusion of transcendental knowledge, think that artificially shedding tears will deliver them
- For arriving at the positive conclusions of knowledge in the Absolute Truth, the word brahma-darsanam is significant in this verse (SB 3.32.23). Brahma-darsanam means to realize or to understand the Transcendence
- From the teachings of Caitanya to Sanatana we learn: A person who is expert in understanding the conclusion of the revealed scriptures and who fully surrenders to the cause of God is actually able to deliver others from the clutches of material existence
H
- He (Krsna) can appear in the material world, but contrary to the offensive conclusion of the Mayavada school, He has no material body
- He (Sankarsan) is the infinite living entity, and ordinary living entities are infinitesimal. Therefore He is never to be considered an ordinary living being, for that would be against the conclusion of the authorized scriptures
- He who has attained a taste for chanting the transcendental vibration, however, actually attains the conclusion of Vedanta
I
- I am glad to note that you have got the highest estimation for Gita. I am just trying to present the conclusion of Gita to the world as it is and without any imperfect compromise with speculative interpretations
- If the conclusion of philosophical speculation is voidism or impersonalism, that is not bhakti
- If vedo narayanah saksat, if Vedas are to be considered as Narayana directly, then Krsna is accepted by the acaryas as the Supreme Personality of Godhead. That is a conclusion of the Vedas also
- If you accept this conclusion of Mine, being unattached to material enjoyment, adhering to Me with great faith and thus becoming proficient and fully aware of knowledge and its practical application in life, you will achieve the highest perfection
- In Brahmaloka, everyone is self-realized, and thus there is no need of philosophical speculation to come to the conclusion of the Absolute Truth
- In offering initiation, our Krsna consciousness movement asks one to come to the conclusion of sastra by taking the advice of the supreme speaker of the sastra, Krsna, forgetting the principles of the materialistic way of life
- In that Fifth Chapter (Brahma-samhita), the philosophical conclusion of acintya-bhedabheda-tattva (simultaneous oneness and difference) is presented
- Inculcated the conclusions of the scriptures
- Indeed, consciousness proves that the soul is present. This is not only the philosophy of Bhagavad-gita but the conclusion of all Vedic literature
- It is the conclusion of Vaisnava philosophy that this cosmic manifestation is a by-product of the inconceivable energies of the Supreme Lord
O
- On the conclusion of the All Religious Conference held at Bombay very recently, I may submit that nothing practical has come out of it for uniting the different faiths of the world
- One may come to the right conclusion regarding the Lord's transcendental position. One who can come to the conclusion of the Lord's transcendence can become a devotee of the Lord and can at once be free from all reactions of past deeds
- One who accepts these conclusions (of the sastras) should be considered a first-class philosopher. Such a philosopher knows that the Supreme Personality of Godhead is the Lord of the demigods
- One who knows the conclusion of the sastras, follows in the footsteps of his predecessors and endeavors to preach the bhakti cult all over the world is to be considered an acarya
- Ordinary man cannot give his own opinion. His opinion must always correspond with the conclusion of the Vedas
R
S
- Since Sati was a chaste woman and the wife of Lord Siva, it was her duty to establish the elevated position of Lord Siva, not only by sentiment but by facts. Lord Siva is not an ordinary living entity. This is the conclusion of Vedic scripture
- Sri Caitanya Mahaprabhu differed (from the Tattvadis conclusion of attaining highest goal of life) when He said that the best process is hearing and chanting about Lord Visnu
- Srila Jiva Gosvami, following the previous acaryas, has inculcated the conclusions of the scriptures in the six theses called the Sat-sandarbhas
- Srila Jiva Gosvami, following the previous acaryas, has inculcated the conclusions of the scriptures in the six theses called the Sat-sandarbhas. False devotees who have very little knowledge of such conclusions fail to achieve pure devotion
- Such devotees of Lord Siva will be sacchastra-paripanthinah, which means "opposed to the conclusion of sastra, or scripture." This is confirmed in the Padma Purana also
- Svarupa Damodara Gosvami never approved such followers (who adopt the conclusions of rasabhasa and bhakti-siddhanta-viruddha) as Gaudiya Vaisnavas, nor did he allow them even to meet the Supreme Lord, Sri Caitanya Mahaprabhu
T
- The conclusion of all revealed scriptures is that one should awaken his dormant love of Godhead. You are greatly fortunate to have already done so
- The conclusion of all these is that one should know Sri Krsna as the Supreme Personality of Godhead. He is the Parama-purusa, or the Supreme Personality of Godhead, under whose superintendence material nature works
- The conclusion of Lord Krsna in His advice to Arjuna is: "Give up all other religious engagement and just surrender unto Me." This is the most confidential knowledge in executing religious principles
- The conclusion of Sri Rupa Gosvami is that the devotees who are attracted by the pastimes of the Lord in Gokula, or Vrndavana, are the topmost devotees
- The conclusion of the atheistic Sankhya philosophy is that because the effects - the phenomena of this material world - are temporary, or illusory, the cause is therefore also illusory
- The conclusion of the Mimamsaka philosophers is not actually the truth which can lead one to real understanding
- The conclusion of the Mimamsaka philosophers that pious activities will lead one to the Absolute Truth is not valid
- The conclusion of the sastra is kalau sudra-sambhavah: in this age of Kali, there are only sudras. Practically there is no brahmin, no ksatriya, no vaisyas. Maybe some vaisyas. But this is the position
- The conclusion of the Vedic literatures is that Lord Sri Krsna is the primeval Lord and the cause of all causes
- The individual living entity is one with and different from the Supreme Lord. This "simultaneously one and different" philosophy is the perfect conclusion of the Bhagavata school, as confirmed here (in SB 3.28.41) by Kapiladeva
- The kanistha-adhikari, or the devotee in the lowest stage of Vaisnava life, has firm faith but is not familiar with the conclusions of the sastras
- The Lord especially blesses the so-called culprits: "All glories unto you." A devotee, once accepted by the Lord, can never fall down. That is the conclusion of this incident
- The Lord warns Brahma that one should never be misled by the conclusion of the so-called grammarians or by other men with a poor fund of knowledge, but must always fix the mind properly, via the parampara system
- The mantras of the sastras do not support the monistic conclusions of the impersonalists, nor does Vaisnava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness
- The Mayavadi philosophers come to the conclusion of impersonalism or voidism
- The position does not depend on a particular position in society or on birth. This is the conclusion of Lord Caitanya Mahaprabhu, and it is in accordance with the Vedic injunctions
- The qualification of a spiritual master is that he must have realized the conclusion of the scriptures by deliberation and arguments and thus be able to convince others of these conclusions
- The qualification of his spiritual master is that he must have realized the conclusion of the scriptures by deliberation and be able to convince others of these conclusions
- The Sankhyites are against the conclusion of Vedanta regarding the original cause of creation
- The true conclusion of advaita-siddhanta, expressed at the very beginning of the Caitanya-caritamrta (CC Adi 1.3), is not the same as the philosophy of the monists. Here advaita-siddhanta means advaya-jnana, or oneness in variety
- There are many parties following the path of rasabhasa, and the followers are sometimes adored by ordinary men. Those who adopt the conclusions of rasabhasa and bhakti-siddhanta-viruddha are never accepted as devotees of Sri Caitanya Mahaprabhu
- There are many so-called followers of the Vaisnava cult in the line of Caitanya Mahaprabhu who do not scrupulously follow the conclusions of the sastras, and therefore they are considered to be apa-sampradaya, which means "outside of the sampradaya"
- This (CC Madhya 1.34) proves that bona fide devotional service is based on the conclusions of the Vedic literature. It is not based on the type of sentiment exhibited by the prakrta-sahajiyas
- This young man, Gopala Cakravarti, became very angry upon hearing the statements of Haridasa Thakura. He immediately criticized him. "O assembly of learned scholars, just hear the conclusion of the emotional devotee"
- Those who are keen to engage in deep discussions on the esoteric conclusions of the scriptures should certainly delve into the philosophy of the Vedanta-sutra
- To live on earth for so many years, one has to take birth many times. This confirms the conclusion of Krsna
- To study the Vedas means to come to the conclusion of the supremacy of the Personality of Godhead. Therefore any religious principle which denies the supremacy of the Personality of Godhead is not accepted and is called atheism
- Transcendental literature that strictly follows the Vedic principles and the conclusion of the Puranas and pancaratrika-vidhi can be written only by a pure devotee
W
- We are taking the conclusion of the sastra: in this age, if one chants Hare Krsna, he becomes spiritualized. That is becoming, practically. It is not theory
- We should follow in the footsteps of Lord Caitanya as far as possible and try to convince the opposition by quoting from the sastras and presenting the conclusion of the acaryas. It is in this way that we should try to defeat all the enemies of the Lord
- What is recorded in the Hari-bhakti-vilasa strictly follows the Vedic scriptures and is certainly pure, but the attitude of the karmis is always one of giving up the conclusion of pure Vaisnava understanding
- When learned sages and brahmanas assemble to chant Vedic mantras, some of them also engage in arguing about the conclusion of the scriptures