Go to Vanipedia | Go to Vanisource | Go to Vanimedia


Vaniquotes - the compiled essence of Vedic knowledge


Conclusive (Books)

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 2.53, Purport:

The highest perfection of self-realization is to understand that one is eternally the servitor of Kṛṣṇa and that one's only business is to discharge one's duties in Kṛṣṇa consciousness. A Kṛṣṇa conscious person, or unflinching devotee of the Lord, should not be disturbed by the flowery language of the Vedas nor be engaged in fruitive activities for promotion to the heavenly kingdom. In Kṛṣṇa consciousness, one comes directly into communion with Kṛṣṇa, and thus all directions from Kṛṣṇa may be understood in that transcendental state. One is sure to achieve results by such activities and attain conclusive knowledge. One has only to carry out the orders of Kṛṣṇa or His representative, the spiritual master.

BG 3.43, Purport:

This Third Chapter of the Bhagavad-gītā is conclusively directive to Kṛṣṇa consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness the ultimate end. In the material existence of life, one is certainly influenced by propensities for lust and desire for dominating the resources of material nature. Desire for overlording and for sense gratification is the greatest enemy of the conditioned soul; but by the strength of Kṛṣṇa consciousness, one can control the material senses, the mind and the intelligence. One may not give up work and prescribed duties all of a sudden; but by gradually developing Kṛṣṇa consciousness, one can be situated in a transcendental position without being influenced by the material senses and the mind—by steady intelligence directed toward one's pure identity. This is the sum total of this chapter.

BG Chapters 7 - 12

BG 10.32, Translation:

Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.

BG 10.32, Purport:

Among logicians there are different kinds of argument. Supporting one's argument with evidence that also supports the opposing side is called jalpa. Merely trying to defeat one's opponent is called vitaṇḍā. But the actual conclusion is called vāda. This conclusive truth is a representation of Kṛṣṇa.

BG 11.54, Purport:

"The Mahā-viṣṇu, into whom all the innumerable universes enter and from whom they come forth again simply by His breathing process, is a plenary expansion of Kṛṣṇa. Therefore I worship Govinda, Kṛṣṇa, the cause of all causes." Therefore one should conclusively worship the personal form of Kṛṣṇa as the Supreme Personality of Godhead who has eternal bliss and knowledge. He is the source of all forms of Viṣṇu, He is the source of all forms of incarnation, and He is the original Supreme Personality, as confirmed in Bhagavad-gītā.

Srimad-Bhagavatam

SB Canto 1

SB 1.15.16, Purport:

He asked Draupadī to select another husband because, being lost by the Pāṇḍavas, she was rendered a slave of the Kurus. He was always an enemy of the Pāṇḍavas, and whenever there was an opportunity, he tried to curb them by all means. During the Battle of Kurukṣetra, he foresaw the conclusive result, and he expressed his opinion that due to Lord Kṛṣṇa's being the chariot driver of Arjuna, the battle should be won by Arjuna. He always differed with Bhīṣma, and sometimes he was proud enough to say that within five days he could finish up the Pāṇḍavas, if Bhīṣma would not interfere with his plan of action. But he was much mortified when Bhīṣma died. He killed Ghaṭotkaca with the Śakti weapon obtained from Indradeva. His son, Vṛṣasena, was killed by Arjuna. He killed the largest number of Pāṇḍava soldiers. At last there was a severe fight with Arjuna, and it was he only who was able to knock off the helmet of Arjuna.

SB Canto 2

SB 2.2.35, Purport:

And it is equally evident that our objects of perception are nothing but the products of the inexhaustible permutations and combinations of the forms taken by natural energy. As this conclusively proves that the ordinary living being has no independent power of perception or of motion, and as we undoubtedly feel our existence being conditioned by nature's energy, we conclude that he who sees is spirit, and that the senses as well as the objects of perception are material. The spiritual quality of the seer is manifest in our dissatisfaction with the limited state of materially conditioned existence. That is the difference between spirit and matter. There are some less intelligent arguments that matter develops the power of seeing and moving as a certain organic development, but such an argument cannot be accepted because there is no experimental evidence that matter has anywhere produced a living entity. Trust no future, however pleasant.

SB 2.3.18, Purport:

The materialists want to prolong life as much as possible because they have no information of the next life. They want to get the maximum comforts in this present life because they think conclusively that there is no life after death. This ignorance about the eternity of the living being and the change of covering in the material world has played havoc in the structure of modern human society. Consequently there are many problems, multiplied by various plans of modernized man. The plans for solving the problems of society have only aggravated the troubles. Even if it is possible to prolong life more than one hundred years, advancement of human civilization does not necessarily follow. The Bhāgavatam says that certain trees live for hundreds and thousands of years. At Vṛndāvana there is a tamarind tree (the place is known as Imlitala) which is said to have existed since the time of Lord Kṛṣṇa.

SB Canto 3

SB 3.7.15, Purport:

The science of Kṛṣṇa, or the science of God and the living entities, is so subtle that even a personality like Vidura has to consult persons like the sage Maitreya. Doubts about the eternal relationship of the Lord and the living entity are created by mental speculators in different ways, but the conclusive fact is that the relationship of God and the living entity is one of the predominator and the predominated. The Lord is the eternal predominator, and the living entities are eternally predominated. Real knowledge of this relationship entails reviving the lost consciousness to this standard, and the process for such revival is devotional service to the Lord. By clearly understanding from authorities like the sage Maitreya, one can become situated in real knowledge, and the disturbed mind can thus be fixed on the progressive path.

SB 3.17.1, Purport:

The difference between the demigods and ordinary human beings is that the demigods approach authority, whereas the inhabitants of this earth defy authority. If people would only approach the authority, then every adverse condition in this universe could be rectified. Arjuna was also disturbed on the Battlefield of Kurukṣetra, but he approached the authority, Kṛṣṇa, and his problem was solved. The conclusive instruction of this incident is that we may be disturbed by some material condition, but if we approach the authority who can actually explain the matter, then our problem is solved. The demigods approached Brahmā for the meaning of the disturbance, and after hearing from him they were satisfied and returned home peacefully.

SB 3.28.33, Purport:

It is recommended that the yogī visualize the laughter of the Lord after studying His smile very carefully. These particular descriptions of meditation on the smile, laughter, face, lips and teeth all indicate conclusively that God is not impersonal. It is described herein that one should meditate on the laughter or smiling of Viṣṇu. There is no other activity that can completely cleanse the heart of the devotee. The exceptional beauty of the laughter of Lord Viṣṇu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips. If the yogī is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied. In other words, when one is absorbed in seeing the beauty of the Lord within himself, the material attraction can no longer disturb him.

SB Canto 4

SB 4.9.5, Translation:

At that time Dhruva Mahārāja became perfectly aware of the Vedic conclusion and understood the Absolute Truth and His relationship with all living entities. In accordance with the line of devotional service to the Supreme Lord, whose fame is widespread, Dhruva, who in the future would receive a planet which would never be annihilated, even during the time of dissolution, offered his deliberate and conclusive prayers.

SB 4.22.19, Translation:

When there is a congregation of devotees, their discussions, questions and answers become conclusive to both the speaker and the audience. Thus such a meeting is beneficial for everyone's real happiness.

SB 4.22.21, Translation:

It has been conclusively decided in the scriptures, after due consideration, that the ultimate goal for the welfare of human society is detachment from the bodily concept of life and increased and steadfast attachment for the Supreme Lord, who is transcendental, beyond the modes of material nature.

SB 4.22.36, Purport:

When everything becomes grossly animalistic, dissolution takes place. This dissolution is to be accepted as īśa-vidhvaṁsitāśiṣām. The Lord's so-called blessings of economic development and sense gratification will be conclusively dissolved by destruction. At the end of this Kali-yuga, the Lord will appear as the incarnation of Kalki, and His only business will be to kill all human beings on the surface of the globe. After that killing, another golden age will begin. We should therefore know that our material activities are just like childish play. Children may play on the beach, and the father will sit and watch this childish play, the construction of buildings with sand, the construction of walls and so many things, but finally the father will ask the children to come home.

SB 4.30.22, Purport:

The word nirūpita, meaning "concluded," is very significant in this verse. No one has to conduct research work to find God or make progress in spiritual knowledge. Everything is conclusively there in the Vedas. Therefore the Lord says in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: understanding the Supreme Personality of Godhead through the process of the Vedas is perfect and conclusive. The Vedas state, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: (CC Madhya 17.136) the transcendental names, forms, qualities, paraphernalia and pastimes of the Lord cannot be understood by our blunt material senses. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: when a devotee engages his senses favorably in devotional service, the Lord, through His causeless mercy, reveals Himself to the devotee. This is the conclusive Vedic process.

SB Canto 7

SB 7.9.22, Purport:

Then one will be happy. The word prapannam is also very significant, for unless one fully surrenders to the Supreme Lord one cannot be saved from being crushed. A criminal is put in prison and punished by the government, but the same government, if it likes, can release the criminal from imprisoned life. Similarly, we must know conclusively that our material condition of suffering has been allotted to us by the Supreme Personality of Godhead, and if we want to be saved from this suffering, we must appeal to the same controller. Thus one can be saved from this material condition.

SB 7.9.23, Purport:

No one can maintain his body or material achievements forever. A Vaiṣṇava can understand that nothing within this material world, not even that which is powerful, opulent or influential, can endure. At any time such things may be vanquished. And who can vanquish them? The Supreme Personality of Godhead. Therefore one should conclusively understand that no one is greater than the Supreme Great. Since the Supreme Great demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), every intelligent man must agree to this proposal. One must surrender unto the Lord to be saved from the wheel of repeated birth, death, old age and disease.

SB Cantos 10.14 to 12 (Translations Only)

SB 11.7.10, Translation:

Being fully endowed with conclusive knowledge of the Vedas and having realized the ultimate purpose of such knowledge in practice, you will be able to perceive the pure self, and thus your mind will be satisfied. At that time you will become dear to all living beings, headed by the demigods, and you will never be hampered by any disturbance in life.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 2.58, Translation:

Therefore according to the authority of Brahmā, the Nārāyaṇa who is the predominating Deity in the transcendental world is but the vilāsa feature of Kṛṣṇa. This has now been conclusively proved.

CC Adi 2.116, Purport:

Prostrating himself at the feet of his readers, the author of Śrī Caitanya-caritāmṛta entreats them in all humility to hear with rapt attention these conclusive arguments regarding the Absolute Truth. One should not fail to hear such arguments, for only by such knowledge can one perfectly know Kṛṣṇa.

CC Adi 2.117, Purport:

There are many students who, in spite of reading the Bhagavad-gītā, misunderstand Kṛṣṇa because of imperfect knowledge and conclude Him to be an ordinary historical personality. This one must not do. One should be particularly careful to understand the truth about Kṛṣṇa. If because of laziness one does not come to know Kṛṣṇa conclusively, one will be misguided about the cult of devotion, like those who declare themselves advanced devotees and imitate the transcendental symptoms sometimes observed in liberated souls. Although the use of thoughts and arguments is a most suitable process for inducing an uninitiated person to become a devotee, neophytes in devotional service must always alertly understand Kṛṣṇa through the vision of the revealed scriptures, the bona fide devotees and the spiritual master. Unless one hears about Śrī Kṛṣṇa from such authorities, one cannot make advancement in devotion to Śrī Kṛṣṇa. The revealed scriptures mention nine means of attaining devotional service, of which the first and foremost is hearing from authority.

CC Adi 2.117, Purport:

Their imitation crying, induced by artificial practice, is always condemned.” The desired change of heart referred to above is visible in the reluctance to do anything not congenial to the devotional way. To create such a change of heart, conclusive discussion about Śrī Kṛṣṇa and His potencies is absolutely necessary. False devotees may think that simply shedding tears will lead one to the transcendental plane, even if one has not had a factual change in heart, but such a practice is useless if there is no transcendental realization. False devotees, lacking the conclusion of transcendental knowledge, think that artificially shedding tears will deliver them. Similarly, other false devotees think that studying books of the previous ācāryas is unadvisable, like studying dry empiric philosophies. But Śrīla Jīva Gosvāmī, following the previous ācāryas, has inculcated the conclusions of the scriptures in the six theses called the Ṣaṭ-sandarbhas.

CC Adi 2.118, Translation and Purport:

By such conclusive studies I know the glories of Lord Caitanya. Only by knowing these glories can one become strong and fixed in attachment to Him.

One can know the glories of Śrī Caitanya Mahāprabhu only by reaching, in knowledge, a conclusive decision about Śrī Kṛṣṇa, strengthened by bona fide study of the conclusions of the ācāryas.

CC Adi 3.1, Translation:

I offer my respectful obeisances to Śrī Caitanya Mahāprabhu. By the potency of the shelter of His lotus feet, even a fool can collect the valuable jewels of conclusive truth from the mines of the revealed scriptures.

CC Adi 12.17, Translation:

When Advaita Ācārya heard this statement from His five-year-old son Acyutānanda, He felt great satisfaction because of his conclusive judgment.

CC Madhya-lila

CC Madhya 1.43, Translation:

In Śrī Bhāgavata-sandarbha, Śrīla Jīva Gosvāmī has written conclusively about the ultimate end of devotional service.

CC Madhya 6.113, Translation:

Śrīla Mukunda Datta felt very satisfied to hear the conclusive statements of Gopīnātha Ācārya, but he became very unhappy and angry to hear the statements put forward by Sārvabhauma Bhaṭṭācārya.

CC Madhya 6.147, Purport:

The Brahma-sūtra (1.1.3) confirms this fact also: śāstra-yonitvāt. Commenting upon this Brahma-sūtra aphorism, Śrī Madhvācārya says, "The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata, Pañcarātra and the original Vālmīki Rāmāyaṇa are all Vedic literatures. Any literature following the conclusive statements of these Vedic literatures is also to be considered Vedic literature. That literature which does not conform to Vedic literature is simply misleading."

Therefore when reading Vedic literature, we must take the path traversed by great ācāryas: mahā-jano yena gataḥ sa panthāḥ. Unless one follows the path traversed by great ācāryas, he cannot understand the real purport of the Vedas.

CC Madhya 8.1, Translation:

Śrī Caitanya Mahāprabhu, who is known as Gaurāṅga, is the ocean of all conclusive knowledge in devotional service. He empowered Śrī Rāmānanda Rāya, who may be likened to a cloud of devotional service. This cloud was filled with the water of all the conclusive purports of devotional service and was empowered by the ocean to spread this water over the sea of Śrī Caitanya Mahāprabhu Himself. Thus the ocean of Caitanya Mahāprabhu became filled with the jewels of the knowledge of pure devotional service.

CC Madhya 8.196, Translation:

Śrī Caitanya Mahāprabhu confirmed these verses recited by Śrī Rāmānanda Rāya, saying, “This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.

CC Madhya 9.208, Translation:

Indeed, when Śrī Caitanya Mahāprabhu heard these conclusive statements from the Kūrma Purāṇa, He felt great happiness. After asking the brāhmaṇas' permission, He took possession of the manuscript leaves of the Kūrma Purāṇa.

CC Madhya 9.239-240, Purport:

The mind, yoga-nidrā, the goddess of fortune, devotional service in spontaneous ecstasy, incarnations beginning with Lord Rāmacandra, Deities, the conditioned soul and its duties, the truth about Lord Viṣṇu, prayers, Vedic hymns, Lord Śiva, the Vedic literature, personalism and impersonalism, good behavior, and many other subjects are also discussed. There is also a description of the sun and the universal form of the Lord. All these subjects are conclusively explained in a nutshell in the Brahma-saṁhitā.

CC Madhya 10.113, Translation:

Śrī Caitanya Mahāprabhu was never pleased to hear books or verses opposed to the conclusive statements of devotional service. The Lord did not like hearing rasābhāsa, the overlapping of transcendental mellows.

CC Madhya 12.194, Purport:

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.

A devotee knows that there is oneness in diversity. The mantras of the śāstras do not support the monistic conclusions of the impersonalists, nor does Vaiṣṇava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness. As Kṛṣṇa says in the Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat: there is no one superior to Kṛṣṇa Himself. He is the original substance because every category emanates from Him.

CC Madhya 17.104, Purport:

The Vedas state that people who do not accept the Lord's form are rascals. The form of the Lord is factual, for Kṛṣṇa states in the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ. When Kṛṣṇa says aham, He says "I am," which means "I," the person. He adds the word eva, which is used for conclusive verification. Thus by studying Vedānta philosophy one must come to know the Supreme Person. Whoever describes Vedic knowledge as impersonal is a demon. One becomes successful in life by worshiping the form of the Lord. The Māyāvādī sannyāsīs deny the form of the Lord, which delivers all fallen souls. Indeed, the Māyāvādī demons try to cut this form to pieces.

The Personality of Godhead is worshiped by exalted demigods like Lord Brahmā and Lord Śiva. The original Māyāvādī sannyāsī, Śaṅkarācārya, also accepted the fact that the Lord's form is transcendental: nārāyaṇaḥ paro ’vyaktāt.

CC Madhya 18.202, Translation:

“I have studied the Muslim scripture very extensively, but from it I cannot conclusively decide what the ultimate goal of life is or how I can approach it.

CC Madhya 20.135, Purport:

Since the Vedas enjoin one to search out Kṛṣṇa and take shelter at His lotus feet, and since no Vedic process but devotional service will enable one to do this, one has to take to devotional service. According to the Bhagavad-gītā (18.55), only the bhakti process is said to be definitive. Bhaktyā mām abhijānāti. This is the conclusive statement of the Vedas, and one has to accept this process if one is serious in searching for Kṛṣṇa, the Supreme Personality of Godhead. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following statement "The eastern side represents devotional service to Lord Krsna. The southern side represents the process of fruitive activity (karma-kāṇḍa), which ends in material gain. The western side represents jñāna-kāṇḍa, the process of mental speculation, or sometimes siddhi-kāṇḍa, the mystic yoga system. The northern side represents mystic yoga, or sometimes the speculative method." It is only the eastern side, devotional service, that enables one to attain life's real goal.

CC Madhya 23.115, Translation:

Thereafter Sanātana Gosvāmī inquired from Śrī Caitanya Mahāprabhu about all the conclusive statements concerning devotional service, and the Lord very vividly explained all the confidential meanings of Śrīmad-Bhāgavatam.

CC Madhya 25.249, Translation:

In the Eighth Chapter I have recorded the Lord's elaborate discussion with Rāmānanda Rāya. The Lord personally listened as Rāmānanda gave the conclusive essence of all Vedic literatures.

CC Antya-lila

CC Antya 1.116, Translation:

Śrīla Rāmānanda Rāya said that previously Śrī Caitanya Mahāprabhu had empowered his heart so that he could express elevated and conclusive statements to which even Lord Brahmā has no access.

CC Antya 1.123, Translation:

Rāmānanda Rāya inquired, "What kind of drama are you writing? We can understand that it is a mine of conclusive statements."

CC Antya 2.147, Translation:

Junior Haridāsa had conclusively decided to attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu. Thus he entered deep into the water at Triveṇī, the confluence of the Ganges and Yamunā at Prayāga, and in this way gave up his life.

CC Antya 4.97, Translation:

“I can understand from the words of Śrī Caitanya Mahāprabhu that He wants you to write books about the conclusive decision of devotional service and about the regulative principles ascertained from the revealed scriptures.

CC Antya 4.229, Translation:

In particular, Śrīla Jīva Gosvāmī compiled the book named Bhāgavata-sandarbha, or Ṣaṭ-sandarbha, which is the essence of all scriptures. From this book one can obtain a conclusive understanding of devotional service and the Supreme Personality of Godhead.

CC Antya 5.64, Translation:

He began personally posing questions and then answering them with conclusive statements. When afternoon came, the topics still did not end.

CC Antya 5.102, Translation:

“In the writings of so-called poets there is generally a possibility of overlapping transcendental mellows. When the mellows thus go against the conclusive understanding, no one likes to hear such poetry.

CC Antya 7.87, Translation:

"I conclusively know these two names, Śyāmasundara and Yaśodānandana. I do not understand any other meanings, nor have I the capacity to understand them."

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 21:

Deluded by this false belief, the Māyāvādīs deride the pastimes of the Supreme Personality of Godhead. Such foolish persons, unable to understand the spiritual activities of the Supreme Lord, consider Kṛṣṇa a product of this material nature. This is the greatest offense any human being can commit. Lord Caitanya has conclusively established that Kṛṣṇa is sac-cid-ānanda-vigraha, the form of eternity, knowledge and bliss, and that He is always engaged in His transcendental pastimes, in which there is all spiritual variegatedness.”

In this way the student of Prakāśānanda summarized the explanations of Lord Caitanya, and then he concluded: “We have given up the actual path of spiritual realization. We simply engage in nonsensical talk. Māyāvādī philosophers who are serious about attaining benediction should engage in the devotional service of Kṛṣṇa, but instead they take pleasure in useless argument only.

Nectar of Devotion

Nectar of Devotion 2:

According to their general opinion, a person may become governed by certain convictions derived by his own arguments and decisions. Then another person, who may be a greater logician, will nullify these conclusions and establish another thesis. In this way the path of argument will never be safe or conclusive. Śrīmad-Bhāgavatam recommends, therefore, that one follow in the footsteps of the authorities.

Here is a general description of devotional service given by Śrī Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu. Previously, it has been stated that devotional service can be divided into three categories—namely devotional service in practice, devotional service in ecstasy and devotional service in pure love of God. Now Śrī Rūpa Gosvāmī proposes to describe devotional service in practice.

Nectar of Devotion 12:

Śukadeva uses the word nirṇītam, which means "it has already been decided." He was a liberated soul and therefore could not accept anything which was not conclusive. So Śukadeva Gosvāmī especially stresses that it has already been concluded that one who has come to the stage of chanting the Hare Kṛṣṇa mantra with determination and steadiness must be considered to have already passed the trials of fruitive activities, mental speculation and mystic yoga.

The same thing is confirmed in the Ādi Purāṇa by Kṛṣṇa. While addressing Arjuna He says, "Anyone who is engaged in chanting My transcendental name must be considered to be always associating with Me. And I may tell you frankly that for such a devotee I become easily purchased."

Nectar of Devotion 31:

In a pretentious attitude both avahitthā and pride are to be found. One's inability to tolerate an offense committed by another is called amarṣa, and one's inability to tolerate the opulence of another is called jealousy. Jealousy and amarṣa are both caused by intolerance. One's ability to establish the correct import of a word may be called conclusiveness. And before such a conclusive determination of import, there must be thoughtful consideration. Therefore, the act of consideration is present during the establishment of a conclusion. When one presents himself as ignorant, his attitude is called humility, and when there is absence of enthusiasm it is called cowardice. Therefore, in humility, there is sometimes cowardice also. When the mind is steadfast it is called enduring, and one's ability to tolerate others' offenses is also called endurance. Therefore, forgiveness and endurance can be synonymous.

Nectar of Instruction

Nectar of Instruction 5, Purport:

"A person whose conclusive knowledge of the śāstras is not very strong but who has developed firm faith in chanting the Hare Kṛṣṇa mahā-mantra and who is also undeterred in the execution of his prescribed devotional service should be considered a madhyama-adhikārī. Such a person is very fortunate." (CC Madhya 22.67) A madhyama-adhikārī is a śraddhāvān, a staunchly faithful person, and he is actually a candidate for further advancement in devotional service. Therefore in the Caitanya-caritāmṛta (CC Madhya 22.64) it is said:

Krsna, The Supreme Personality of Godhead

Krsna Book 47:

The gopīs were relieved from their transcendental burning condition by realizing that Kṛṣṇa was with them. Internally, they remembered His association within their hearts, and externally Uddhava helped them associate with Kṛṣṇa by his conclusive instructions.

The Supreme Personality of Godhead is described in the scriptures as adhokṣaja, which indicates that He is beyond the perception of all material senses. Although beyond the material senses, He is present in everyone's heart. At the same time, He is present everywhere by His all-pervasive feature of Brahman. One can realize all three transcendental features of the Absolute Truth (Bhagavān, the Personality of Godhead; Paramātmā, the localized Supersoul; and the all-pervasive Brahman) simply by studying the condition of the gopīs in their meeting with Uddhava, as described in Śrīmad-Bhāgavatam.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.12:

Even if it seems that such a saint is not yet rid of all sinful propensities, he will never be destroyed, as are the yogīs and karmīs in a similar situation. This the Supreme Lord Himself has declared.

The Śrīmad-Bhāgavatam's account of the deliverance of Ajāmila conclusively proves this fact. Once undeviating faith in devotional service to Lord Kṛṣṇa penetrates a person's heart, the process of purification is firmly underway, even though his external activities may show residues of sin. Lord Kṛṣṇa has boldly broadcast in the Bhagavad-gītā (9.31) His promise that His surrendered devotees can never be vanquished: kaunteya pratijānīhi na me bhaktaḥ praṇaśyati. That Lord Kṛṣṇa will always protect His devotees is proved in this verse, especially since the Lord, instead of declaring the promise Himself, asks the valiant prince Arjuna to do so on His behalf.

Page Title:Conclusive (Books)
Compiler:Visnu Murti, RupaManjari
Created:28 of Apr, 2012
Totals by Section:BG=5, SB=14, CC=29, OB=7, Lec=0, Con=0, Let=0
No. of Quotes:55