The Bhagavata Ethics part11

(On the other hand,) for a person who cultivates wisdom or true knowledge, the results are inner peace, satisfaction, patience, respect for others, freedom from duplicity, compassion, joyfulness, remembrance of his spiritual identity, freedom from the fear of death, freedom from anxiety and depression, and so on.
Science of Identity Foundation – Siddhaswarupananda
Of such a nature is the prayer of the Bhagavata. One who can read the book will find the highest form of prayer in the expressions of Prahlada towards the universal and omnipresent Soul with powers to convert all unholy strength into meek submission or entire annihilation. This prayer will show what is the end and object of Vaishnavas life. He does not expect to be the king of a certain part of the universe after his death, nor does he dread a local fiery and turbulent hell, the idea of which would make the hairs of young Hamlet stand erect like the forks of a porcupinel His idea of salvation is not total annihilation of personal existence as the Buddhists and the twenty-four gods of the Jains procured for themselves! The Vaishnava the meekest of all creatures devoid of all ambition. He wants to serve God spiritually after death as he has served Him both in spirit and matter while here. His constitution is a spirit and his highest object of life is divine and holy love.

There may be a philosophical doubt. How the human soul could have a distinct existence from the universal Soul when the gross part of the human constitution will be, no more? The Vaishnava can't answer it, nor can any man on earth explain it. The Vaishnava meekly answers, he feels the truth but he cannot understand it. The Bhagavata merely affirms that the Vaishnava soul when freed from the gross matter will distinctly exist not in time and space but spiritually in the eternal spiritual kingdom of God where love is life, and hope and charity and continual ecstasy without change are its various manifestations.

In considering about the essence of the Deity, two great errors stare before us and frighten us back to ignorance and its satisfaction. One of them is the idea that God is above all attributes both material and spiritual and is consequently above all conception. This is a noble idea but useless. If God is above conception and without any sympathy with the world, how is then this creation? This Universe compose of properties? the distinctions and phases of existence? the differences of value? Man, woman, beast, trees, magnetism, animal magnetism, electricity, landscape, water and fire. In that case Sankaracarya's mayavada theory would be absolute philosophy.

The other error is that God is all attribute, i.e. intelligence, truth, goodness and power. This is also a ludicrous idea. Scattered properties can never constitute a Being. It is more impossible in the case of belligerent principles, such as justice and mercy and fulness and creative power. Both ideas are imperfect. The truth, as stated in the Bhagavata is that properties, though many of them belligerent, are united in a spiritual Being where they have full sympathy and harmony. Certainly this is beyond our comprehension. It is so owing to our nature being finite and God being infinite. Our ideas are constrained by the idea of space and time, but God is above that constraint. This is a glimpse of Truth and we must regard it as Truth itself: often, says Emerson, a glimpse of truth is better than an arranged system and he is right.