Vaishnava

[philosoraptor]

Yes, there are references in the Purana about who is a vaishnava and the definition is somewhat similar to the bhajan you have quoted.

Please quote these references. I don't believe you at all. And by the way, after you quote those references, I will just ignore them anyway.

[Sahasranama]

I thought it was in the brahmavaivarta purana, but I can't find it right now. Once I find it I will make a scan for you to ignore.

[philosoraptor]

I thought it was in the brahmavaivarta purana, but I can't find it right now. Once I find it I will make a scan for you to ignore.

I have the BVP but never read it in its entirety. On a serious note, I seem to recall a clear reference from the varAha purANa. I will check it out and see.

[brahma jijnasa]

Please quote these references. I don't believe you at all. And by the way, after you quote those references, I will just ignore them anyway.

Why would you ignore?

regards

[philosoraptor]

Why would you ignore?

regards

I wouldn't. I was just channeling a certain other member of these forums....

[brahma jijnasa]

I wouldn't. I was just channeling a certain other member of these forums....

Very funny. I do not remember who it was.
I noticed this "adept at Kutarka", I remember this.

regards

[brahma jijnasa]

Yes there are many references in the Puranas and other scriptures about who is a vaishnava. Take for example this one, Bhāgavatam 11.2.53 (http://vedabase.net/sb/11/2/53/en) :

tri-bhuvana-vibhava-hetave 'py akuṇṭha-
smṛtir ajitātma-surādibhir vimṛgyāt
na calati bhagavat-padāravindāl
lava-nimiṣārdham api yaḥ sa vaiṣṇavāgryaḥ

"The lotus feet of the Supreme Personality of Godhead are sought even by the greatest of demigods, such as Brahmā and Śiva, who have all accepted the Supreme Personality of Godhead as their life and soul. A pure devotee of the Lord can never forget those lotus feet in any circumstance. He will not give up his shelter at the lotus feet of the Lord for a single moment -- indeed, not for half a moment -- even in exchange for the benediction of ruling and enjoying the opulence of the entire universe. Such a devotee of the Lord is to be considered the best of the Vaiṣṇavas."

I have specifically heard some Sri Vaishnava scholars referring to Sri Adi Shankara as a Vaishnava and so Advaitis, too, can fall in this category if they regard Vishnu as the supreme among worshippable.

It seems that there are different opinions as to who can be considered a Vaishnava.
Let's say there are modern concepts and those who are not so orthodox, as well as those that are more orthodox. I quoted Bhāgavatam 3.25.34 ( http://vedabase.net/sb/3/25/34/ ) to show how according to orthodox opinion one can not be accepted as true vaishnava if he wants to become one with The Lord.

regards

[Ganeshprasad]

Pranam

Simply wonderful! ''channeling certain other member of these Forums''

well well, this really does raise the level of discussion on this forum.

potentials are endless.

Jai Shree Krishna

[jopmala]

Namaste to all

The question “ who is a vaishnab “ has been asked to Chitanya Mahapravu by his followers.

1. Chapter 15 of Madhya lila ( Chaitanya Charitamrita)

“ Satyaraj kahe- vaisnab chinibo kemone” / “Ke vaishnab kaha tar samanya lakshmane”

“ Pravu kahe jar mukhe suni ekbar” / "Krishna nam, pujya sei sreshtha savakar”

“ Ataeiba jar mukhe ek Krishna nam” / “ Sei vaishnab kari tar param samman”

Translation : Satyaraj wants to know how to identify or recognize a vaishnab or symptoms of vaishnab . Mahapravu replies that hearing only Krishna nam from some one , is highly regarded as vaishnab

2. Chapter 16 of Madhy lila ( Chaitanya Charitamrita)

“ Tenho kahe – ke vaishnab ki tar lakshman” / "Tabe hasi kahe pravu jani tar mana”

“ Krishna nam nirantar jahar badane” / “ sei vaishnab sreshtha bhajha tahar charane”

“ jahar darsane mukhe aise Krishna nam” / ” tahare janiha tumi vaishnab pradhan”

Translation : When one of his followers desires to know about who is actually vaishnab and what is his symptoms, Mahapravu understanding his mind smiles and replies that a person who is always engaged with Krishna nam ( you may have a better translation of this line “ Krishna nam nirantar jahar badane”, will be regarded as vaishnab srestha and we should serve ( bhaja tahar charan) his feet. Pravu again says that whose very appearance makes others to utter Krishna nam , he is regarded as vaishnab pradhan.

3. Chapter 17 of Madhya lila ( Chaitanya Charitamrita)

“ Pravu kahe mayavadi Krishna aparadhi” / “ brahma atma chaitanya kahe nirabadhi”

“ ateiab tar mukhe na aise Krishna nam” / “ Krishna nam Krishna swarup duita saman”

Translation : Mahapravu says that advaitavadi or mayavadi are Krishna aparadhi ( offender) because they never utter krishna nam instead they utter the words brahma ,atma , chaitanya . Mahapravu says that both krishna nam and krishna swarup are same.

[shiv.somashekhar]

Jopmala,

Advaitins/Mayavadins do chant the name of Krishna. I do not know where Chaitanya got his information from, but he is wrong on this one.

It looks like Vaishnava does not have a clear definition, but it appears to be more than just a worshiper of Vishnu. The Vaishnava has to accept Vishnu as the Supreme, thus also accepting some type of a hierarchy.

There is a difference between definition and expectation. The definition provides the criteria for identification. For example, the Gita describes the characteristics of each Varna in the Gita. This is not a definition, but expectations of how one belonging to a certain Varna may behave or should strive for. Similarly, the Bhajan posted by Ganesh is not a definition, but a set of expectations from a Vaishnava.