As we can see, the science of Vedanta is extensive and thorough. There is not much that it has not considered. It not only includes the knowledge of the Absolute Truth, but also explains the path by which one can attain his or her own individual realizations of the Absolute. This in itself separates it from most religions we find today that usually do not include higher principles of spiritual self-realization, but depend mostly on basic moral doctrines and the blind faith of the followers in their connection with the religious institution as the means of approaching God, or for being saved. The Vedic system, on the other hand, allows everyone individuality to take up the process in whichever way they feel is most appropriate. The sages, gurus and Vedic texts provide the necessary insights and directions for progress, but an individual can work with full liberty of thought, and not on the basis of some institutional dogma. Thus, a person is allowed the freedom to explore the various avenues within the Vedic system to understand and perceive the Ultimate Reality and regain one’s own relationship with God.
This divine knowledge is for the entire world, not merely some portion of it or for a certain class of people. These Vedic scriptures contain such a wide range of knowledge and information that can help one understand God and the process of realizing Him that anyone from any background can find assistance by adding them to their life. These scriptures provide many descriptions of God, His beauty, characteristics, His pastimes and personality that are not available elsewhere. No matter whether one is merely inquisitive or is already a sincere devotee, these descriptions, especially from the Srimad-Bhagavatam, can fill one’s heart with the nectar of devotional love for the Supreme Being.
Saints such as Shukadeva, who was already absorbed in the bliss of the Brahman, gave up that bliss to become absorbed in the devotional love of Lord Krishna in His pastimes in Vrindavana. And Shankaracharya, though he was the great preacher of advaita (nondualism) philosophy, appreciated the beauty and characteristics of Lord Krishna so much that he wrote the book, “Prabodha Sudhakar” in praise of Krishna. So these scriptures reveal the whole process from understanding the details of God’s creation up to entering into the Divine bliss of devotional love for the most beautiful and loving Supreme Being.
Within this process, as we can see, the worship of Lord Krishna and His expansions as Vishnu, Narayana, Rama, etc., is as old as the Vedic tradition itself. In fact, it is the essence of Vedanta according to the proposal and explanations of Srila Vyasadeva. So, the conclusion of Vedic philosophy is essentially the doctrine of Vaishnavism, the worship of the personal form of God, especially as Vishnu or Krishna. The path of Vaishnavism is, basically, sanatana-dharma, which is the practice of acting according to the eternal nature of the soul and reawakening our consciousness to our spiritual identity and the loving relationship we have with the Supreme.
The Vaishnava bhakti movement has grown in many areas across India and beyond. It has also produced many volumes of devotional literature and poetry by numerous adherents in that tradition. The Vaishnava sect is one of the three major divisions of Hinduism, the others being Shaivism and Shakta. Vaishnavas have four major sects: the Ramanujas founded by Ramanujacharya; the Madhvas founded by Madhvacharya; the Vallabhas founded by Vallabhacharya; and the Gaudiya sampradaya, founded by Sri Chaitanya Mahaprabhu who is regarded as an incarnation of Krishna Himself. Some of the aspects of following this Vaishnava philosophy are described later in this book.
Essentially, a Vaishnava is a person who accepts Sri Krishna as the Supreme Being and worships Him or any of His expansions or incarnations. The essence of Vaishnavism is expressed in the process of bhakti-yoga, unity with God through devotion. There is nothing more powerful than love and devotion to give one the impetus to absorb one’s thoughts in thinking of another, the beloved. Bhakti puts less emphasis on ritual, austerity and sacrifice, and more on the sadhana and practice that can increase one’s devotion. This is something that anyone can follow and develop, regardless of caste, status, background or disposition. Bhakti is not simply for Vaishnavas, but Shaivites also develop bhakti for Lord Shiva. However, Shiva does not reciprocate in quite the same way or in the number of ways of blissful exchange as does Lord Krishna.
So the process of spiritual realization practiced by all Vaishnavas is bhakti-yoga. Elements of this devotional process are easily recognized in all other religions of the world, but bhakti-yoga has been developed into a multifaceted science. Thus, all systems of philosophy and religion reach their culmination in Sri Vyasadeva’s Vedanta, as specifically and conclusively described in the Srimad-Bhagavatam.
The main difference between the Vaishnava philosophy and all others of the world is that the goal is also the means of attaining the goal. In other words, bhakti, devotional service to the Supreme, is attained by engaging in devotional service to the Supreme. This devotional process of engaging in service to God refines and purifies one’s consciousness to the level where he or she becomes completely spiritually realized, at which time a person knows his or her real spiritual identity. The Supreme also reveals Himself to such a pure soul, and thus one’s relationship with the Lord becomes awakened. Then bhakti is no longer merely a process to be followed, but it becomes a spontaneous flow of emotion and attraction for the Supreme who reciprocates such love. Then the eternal, spiritual, loving activities and pastimes, along with a person’s spiritual realizations and ecstasy, knows no limits.
