View source for The Mayavadi philosophers, they do not accept Puranas as Vedic literature, but Srila Jiva Gosvami has proved in his Tattva-sandarbha, in the beginning, that Puranas, Mahabharata, itihasa-purana, they are part and parcel of the Vedic literature

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{{terms|"the Mayavadi philosophers, they do not accept Puranas as Vedic literature, but Srila Jiva Gosvami has proved in his Tattva-sandarbha, in the beginning, that Puranas, Mahabharata, itihasa-purana, they are part and parcel of the Vedic literature"}}
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[[Category:Mayavadi Philosophers]]
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[[Category:Jiva Gosvami]]
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[[Category:Tattva-sandarbha]]
[[Category:In The Beginning]]
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[[Category:Part and Parcel]]
[[Category:vedic Literature]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionVrndavanaNovember71972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="35" link="The Nectar of Devotion -- Vrndavana, November 7, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 7, 1972">
<div class="heading">Śrīla Jīva Gosvāmī, in his Tattva-sandarbha, has proved it, without any doubt, that the Purāṇas are supplementary to Vedas. They are... Just like Upaniṣads is part and parcel of the Vedas, similarly, Purāṇas are also part and parcel of the Vedic literature. There are philosophers, the Māyāvādī philosophers, they do not accept Purāṇas as Vedic literature, but Śrīla Jīva Gosvāmī has proved in his Tattva-sandarbha, in the beginning, that Purāṇas, Mahābhārata, itihāsa-purāṇa, they are part and parcel of the Vedic literature.
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<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 7, 1972|The Nectar of Devotion -- Vrndavana, November 7, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: "This tight knot of false ego is due to ignorance. As long as one is ignorant about his identification, he is sure to act wrongly and thereby become entangled in material contamination. This ignorance of factual knowledge can also be dissipated by Kṛṣṇa consciousness, as it is confirmed in the Padma Purāṇa as follows: 'Pure devotional service in Kṛṣṇa consciousness...' "</p>
<p>Prabhupāda: Śrīla Rūpa Gosvāmī is giving evidences from different Vedic literatures to support his statement. Here is a statement from Padma Purāṇa. Śrīla Jīva Gosvāmī, in his Tattva-sandarbha, has proved it, without any doubt, that the Purāṇas are supplementary to Vedas. They are... Just like Upaniṣads is part and parcel of the Vedas, similarly, Purāṇas are also part and parcel of the Vedic literature. There are philosophers, the Māyāvādī philosophers, they do not accept Purāṇas as Vedic literature, but Śrīla Jīva Gosvāmī has proved in his Tattva-sandarbha, in the beginning, that Purāṇas, Mahābhārata, itihāsa-purāṇa, they are part and parcel of the Vedic literature. Supplementary. Purāṇa means that which supplements. So evidences from Purāṇa is as good as the evidence from the Vedic quotation. That is the verdict of Śrīla Jīva Gosvāmī. Śrīla Jīva Gosvāmī is not prepared to accept any statement which does not refer to the Vedic literatures: Vedas, Purāṇas, Upaniṣads, Mahābhārata, Rāmāyaṇa, like that. Śrīla Rūpa Gosvāmī also says in another place, śruti-smṛti-purāṇādi-pāñcarātriki-vidhiṁ vinā (Brs. 1.2.101). So he has taken purāṇas also as evidences, Vedic evidences. So śruti, the Vedas, smṛti, the Purāṇas and other literatures, dharma-śāstra, smṛti-śāstra and Purāṇa, pañcarāti-vidhi—without reference to all these authentic literature, any kind of devotional activities are not accepted by the Gosvāmīs. They say, "Without any reference to these all Vedic literatures, any kind of devotional service is simply disturbance." Pañcarātri-vidhiṁ vinā aikāntikī harer bhaktir upātāyaiva kalpate. Utpāt, disturbance. Go on.</p>
<p>Pradyumna: " 'Pure devotional service in Kṛṣṇa consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire.' The example is being given in this connection that when there is a forest fire, the extensive blazing automatically kills all the snakes in the forest. There are many, many snakes on the ground of the forest, and when a fire takes place, it burns the dried foliage, and the snakes are immediately attacked. Animals who have four legs can flee from the fire or can at least try to flee, but the snakes are immediately killed. Similarly, the blazing fire of Kṛṣṇa consciousness is so strong that the snakes of ignorance are immediately killed."</p>
<p>Prabhupāda: Go on.</p>
<p>Pradyumna: " 'Kṛṣṇa Consciousness is All-Auspicious.' Śrīla Rūpa Gosvāmī has given a definition of auspiciousness."</p>
<p>Prabhupāda: The snakes, kāla-sarpa, indriya. Prabodhānanda Sarasvatī has explained about these kāla-sarpas, snake... Our senses are compared with the snakes. Just like a snake, as soon as it touches somebody, it kills. It is very dangerous, touching by the lip of the snake. Similarly, a, a slight sense gratification is so dangerous, kāla-sarpa indriya-paṭalī, especially in the sex matter. So one... Yogis, they are training the senses how to restrain them from sense gratification, but a devotee, on account of their senses being engaged in the service of the Lord, there is no poisonous effect of the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Kṛṣṇa's another name is Hṛṣīkeśa. Rathaṁ sthāpaya acyuta. Hṛṣīkeśa. In the Bhagavad-gītā, this word is used, Hṛṣīkeśa. So Hṛṣīkeśa means "the master of the senses." Actually, our senses are given by Kṛṣṇa. We wanted a type of instrument to enjoy certain type of material enjoyment, and Kṛṣṇa has given us senses. Actually, the proprietor of the senses is Kṛṣṇa; therefore His name is Hṛṣīkeśa, "master of the senses." So if we actually use the senses for the service of the proprietor of the senses, that is bhakti. Do not..., we do not want to stop the activities of the senses, but it is, they are used for the purpose of the sense proprietor, Hṛṣīkeśa. That is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Bhakti means don't use the senses for sense gratification. Apply the senses for the satisfaction of the proprietor of the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Go on.</p>
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