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Is it not possible for all sections of Hindus, be they Advaitans, Dvaitans, or visistadvaitans, to come together instead of remaining isolated as warring factions?

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"Is it not possible for all sections of Hindus, be they Advaitans, Dvaitans, or visistadvaitans, to come together instead of remaining isolated as warring factions"

Conversations and Morning Walks

1976 Conversations and Morning Walks

Yes. Dvaita and advaita. This is the process of Caitanya Mahāprabhu, to bring all the dvaitas and advaitas in one platform. To understand that he is essentially servant of God. The Advaitas, they are wrongly thinking that he is God himself. That is wrong, or not the proper way of thinking. How you can become God? God is ṣaḍ-aiśvarya-pūrṇam, full with six opulences, all-powerful, all-strength, all-beauty, all opulent. So this is artificial, to think to become God.
Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Puṣṭa Kṛṣṇa: Is this practical in the present context?

Prabhupāda: Yes. We are doing it. See. If anyone has eyes to see they can see how we are accepting the pāpa-yoni, so-called pāpa-yoni to become the topmost Vaiṣṇava, that is possible. Unless it is possible how it is being done all over the world? There is no consideration. The process is so effective that it is being done. They are taking it as a proselytization. But it is not proselytizing. Proselytization is superflous. If one is Hindu you make him a Christian, and you change the name. But what is the use of changing the name if you do not reform him about his character? Simply changing the name from Hindu to Muslim or Muslim to Christian, that does not make him better...

Puṣṭa Kṛṣṇa: This next question is rather interesting. Question sixteen. "Is it not possible for all sections of Hindus, be they Advaitans, Dvaitans, or viṣiṣṭādvaitans, to come together instead of remaining isolated as warring factions?"

Prabhupāda: Yes. Dvaita and advaita. This is the process of Caitanya Mahāprabhu, to bring all the dvaitas and advaitas in one platform. To understand that he is essentially servant of God. The Advaitas, they are wrongly thinking that he is God himself. That is wrong, or not the proper way of thinking. How you can become God? God is ṣaḍ-aiśvarya-pūrṇam, full with six opulences, all-powerful, all-strength, all-beauty, all opulent. So this is artificial, to think to become God. And... This is Advaita. And Dvaitas, they think that one is different from God, God is separate from the living entity. But actually, from the Bhagavad-gītā we understand that God is always the Supreme and the living entities, they are subordinate. And in the Vedas also it is said, nityo nityānaṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Both of them are living entities, but God is the chief. The difference between the two, that God maintains other living entities. Eko yo bahūnāṁ vidadhāti kāmān. That is a fact. We are maintained and God is the maintainer. We are predominated, we are not independent, and God is predominator. But because the predominated living entities, they are part and parcel of God, therefore in quality they are one. This is acintya-bhedābheda, one and different. The living entity is one in the sense because he is part and parcel of God. So if God is gold, the living entity is also gold. That is one in quality. But god is great and we are minute, small. In that way we are different. Now, Caitanya Mahāprabhu has enunciated acintya-bhedābheda, inconceivable, simultaneously one and different. That is real philosophy. So on this philosophy everyone can come if they are reasonable. If they remain unreasonably stuck up in their own concocted philosophy, then it is difficult. Otherwise this is the fact, that the living entity is eternally part and parcel of God. Sanātana. What is that verse? Find out. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātana (BG 15.7). Fifteenth chapter.