View source for It is a fact that there are many so-called Vaisnavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyas’ Vaisnava philosophy is to become one with the Supreme

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{{terms|"It is a fact that there are many so-called Vaiṣṇavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyās’ Vaiṣṇava philosophy is to become one with the Supreme"}}
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{{compiler|Nabakumar}}
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[[Category:It is a Fact]]
[[Category:There Are Many]]
[[Category:So-called Devotees of God]]
[[Category:Vaisnava - Devotees of God]]
[[Category:Whose]]
[[Category:Ultimate Aim]]
[[Category:Aims of a Devotee of God]]
[[Category:Merging with God]]
[[Category:God's Existence]]
[[Category:For Example]]
[[Category:Sahajiya - Devotees of God]]
[[Category:Vaisnava Philosophy]]
[[Category:Becoming One with God]]
[[Category:Supreme]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 09 Purports - Lord Sri Caitanya Mahaprabhu's Travels to the Holy Places]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Madhya-lila</h3>
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It is the Māyāvāda sampradāya that does not accept the transcendental form of the Lord. If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all. It is a fact that there are many so-called Vaiṣṇavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyās’ Vaiṣṇava philosophy is to become one with the Supreme. Śrī Caitanya Mahāprabhu points out that Śrī Mādhavendra Purī accepted Madhvācārya only because his sampradāya accepted the transcendental form of the Lord.
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[[Vanisource:CC Madhya 9.277|CC Madhya 9.277, Translation and Purport]]
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"The only qualification that I see in your sampradāya is that you accept the form of the Lord as truth."
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Śrī Caitanya Mahāprabhu wanted to point out to the Tattvavādī ācārya, who belonged to the Madhvācārya-sampradāya, that the general behavior of the Tattvavādīs did not favor pure devotional service, which must be devoid of the taints of fruitive activity and speculative knowledge. As far as fruitive activity is concerned, the contamination is the desire for elevation to a higher standard of life, and for speculative knowledge the contamination is the desire to merge into the existence of the Absolute Truth. The Tattvavāda sampradāya of the Madhvācārya school sticks to the principle of varṇāśrama-dharma, which involves fruitive activity. Their ultimate goal (mukti) is simply a form of material desire. A pure devotee should be free from all kinds of material desire. He simply engages in the service of the Lord. Nonetheless, Caitanya Mahāprabhu was pleased that the Madhvācārya-sampradāya, or the Tattvavāda sampradāya, accepted the transcendental form of the Lord. This is the great qualification of the Vaiṣṇava sampradāyas.

It is the Māyāvāda sampradāya that does not accept the transcendental form of the Lord. If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all. It is a fact that there are many so-called Vaiṣṇavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyās’ Vaiṣṇava philosophy is to become one with the Supreme. Śrī Caitanya Mahāprabhu points out that Śrī Mādhavendra Purī accepted Madhvācārya only because his sampradāya accepted the transcendental form of the Lord.
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