View source for Individual identity

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{{terms|"Identity with individuality"|"Individual identities"|"Individual identity"|"identity, individual"|"identity, individuality"|"identity, or individuality"}}
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[[Category:Individual Identity|1]]
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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
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<div id="BG516_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="210" link="BG 5.16" link_text="BG 5.16">
<div class="heading">At night we see everything as one in the darkness, but in day, when the sun is up, we see everything in its real identity. Identity with individuality in spiritual life is real knowledge.
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<span class="link">[[Vanisource:BG 5.16 (1972)|BG 5.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Real knowledge can be obtained from a person who is in perfect Kṛṣṇa consciousness. Therefore, one has to seek out such a bona fide spiritual master and, under him, learn what Kṛṣṇa consciousness is, for Kṛṣṇa consciousness will certainly drive away all nescience, as the sun drives away darkness. Even though a person may be in full knowledge that he is not this body but is transcendental to the body, he still may not be able to discriminate between the soul and the Supersoul. However, he can know everything well if he cares to take shelter of the perfect, bona fide Kṛṣṇa conscious spiritual master. One can know God and one's relationship with God only when one actually meets a representative of God. A representative of God never claims that he is God, although he is paid all the respect ordinarily paid to God because he has knowledge of God. One has to learn the distinction between God and the living entity. Lord Śrī Kṛṣṇa therefore stated in the Second Chapter (2.12) that every living being is individual and that the Lord also is individual. They were all individuals in the past, they are individuals at present, and they will continue to be individuals in the future, even after liberation. At night we see everything as one in the darkness, but in day, when the sun is up, we see everything in its real identity. Identity with individuality in spiritual life is real knowledge.</p>
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<div id="BG639_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="256" link="BG 6.39" link_text="BG 6.39">
<div class="heading">In the beginning of the Bhagavad-gītā, the Lord said that all living entities existed individually in the past, they exist now in the present, and they continue to retain individual identity in the future, even after liberation from the material entanglement.
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<span class="link">[[Vanisource:BG 6.39 (1972)|BG 6.39, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This is my doubt, O Kṛṣṇa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.</p>
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<div class="purport text"><p>Kṛṣṇa is the perfect knower of past, present and future. In the beginning of the Bhagavad-gītā, the Lord said that all living entities existed individually in the past, they exist now in the present, and they continue to retain individual identity in the future, even after liberation from the material entanglement. So He has already cleared up the question of the future of the individual living entity. Now, Arjuna wants to know of the future of the unsuccessful transcendentalist. No one is equal to or above Kṛṣṇa, and certainly the so-called great sages and philosophers who are at the mercy of material nature cannot equal Him. Therefore the verdict of Kṛṣṇa is the final and complete answer to all doubts, because He knows past, present and future perfectly—but no one knows Him. Kṛṣṇa and Kṛṣṇa conscious devotees alone can know what is what.</p>
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<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
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<div id="BG142_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="31" link="BG 14.2" link_text="BG 14.2">
<div class="heading">It is understood from Vedic literature that the liberated souls who have reached the transcendental planets of the spiritual sky always look to the lotus feet of the Supreme Lord, being engaged in His transcendental loving service. So, even after liberation, the devotees do not lose their individual identities.
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<span class="link">[[Vanisource:BG 14.2 (1972)|BG 14.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">After acquiring perfect transcendental knowledge, one acquires qualitative equality with the Supreme Personality of Godhead, becoming free from the repetition of birth and death. One does not, however, lose his identity as an individual soul. It is understood from Vedic literature that the liberated souls who have reached the transcendental planets of the spiritual sky always look to the lotus feet of the Supreme Lord, being engaged in His transcendental loving service. So, even after liberation, the devotees do not lose their individual identities.</p>
<p>Generally, in the material world, whatever knowledge we get is contaminated by the three modes of material nature. Knowledge which is not contaminated by the three modes of nature is called transcendental knowledge. As soon as one is situated in that transcendental knowledge, he is on the same platform as the Supreme Person. Those who have no knowledge of the spiritual sky hold that after being freed from the material activities of the material form, this spiritual identity becomes formless, without any variegatedness. However, just as there is material variegatedness in this world, in the spiritual world there is also variegatedness. Those in ignorance of this think that spiritual existence is opposed to material variety. But actually, in the spiritual sky, one attains a spiritual form. There are spiritual activities, and the spiritual situation is called devotional life.</p>
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<div id="BG157_1" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="59" link="BG 15.7" link_text="BG 15.7">
<div class="heading">The personal expansions of the Supreme Personality of Godhead, the individual identities of the Godhead, are always present.
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<span class="link">[[Vanisource:BG 15.7 (1972)|BG 15.7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this verse the identity of the living being is clearly given. The living entity is the fragmental part and parcel of the Supreme Lord—eternally. It is not that he assumes individuality in his conditional life and in his liberated state becomes one with the Supreme Lord. He is eternally fragmented. It is clearly said, sanātanaḥ. According to the Vedic version, the Supreme Lord manifests and expands Himself in innumerable expansions, of which the primary expansions are called viṣṇu-tattva and the secondary expansions are called the living entities. In other words, the viṣṇu-tattva is the personal expansion, and the living entities are the separated expansions. By His personal expansion, He is manifested in various forms like Lord Rāma, Nṛsiṁhadeva, Viṣṇumūrti and all the predominating Deities in the Vaikuṇṭha planets. The separated expansions, the living entities, are eternally servitors. The personal expansions of the Supreme Personality of Godhead, the individual identities of the Godhead, are always present. Similarly, the separated expansions of living entities have their identities. As fragmental parts and parcels of the Supreme Lord, the living entities also have fragmental portions of His qualities, of which independence is one. Every living entity, as an individual soul, has his personal individuality and a minute form of independence. By misuse of that independence one becomes a conditioned soul, and by proper use of independence he is always liberated. In either case, he is qualitatively eternal, as the Supreme Lord is. In his liberated state he is freed from this material condition, and he is under the engagement of transcendental service unto the Lord; in his conditioned life he is dominated by the material modes of nature, and he forgets the transcendental loving service of the Lord. As a result, he has to struggle very hard to maintain his existence in the material world.</p>
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2417_0" class="quote" parent="SB_Canto_2" book="SB" index="113" link="SB 2.4.17" link_text="SB 2.4.17">
<div class="heading">The aim of all such acts and endeavors must be the pleasure of the Lord and not the satisfaction of any other identity, individual or collective.
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<span class="link">[[Vanisource:SB 2.4.17|SB 2.4.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">People in general have no knowledge that the self-interest of a living being attains perfection only when such an interest coincides with the interest of the Lord. For example, what is the interest of maintaining body and soul together? One earns money for maintenance of the body (personal or social), but unless there is God consciousness, unless the body is being properly maintained to realize one's relation with God, all good efforts to maintain body and soul together are similar to the attempts of the animals to maintain body and soul together. The purpose of maintaining the human body is different from that of the animals. Similarly, advancement of learning, economic development, philosophical research, study in the Vedic literature or even the execution of pious activities (like charity, opening of hospitals, and the distribution of food grains) should be done in relation with the Lord. The aim of all such acts and endeavors must be the pleasure of the Lord and not the satisfaction of any other identity, individual or collective (saṁsiddhir hari-toṣaṇam ([[Vanisource:SB 1.2.13|SB 1.2.13]])). In the Bhagavad-gītā (9.27) the same principle is confirmed where it is said that whatever we may give in charity and whatever we may observe in austerity must be given over to the Lord or be done on His account only. The expert leaders of a godless human civilization cannot bring about a fruitful result in all their different attempts at educational advancement or economic development unless they are God conscious. And to become God conscious one has to hear about the all-auspicious Lord, as He is described in literature like the Bhagavad-gītā and Śrīmad-Bhāgavatam.</p>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB31424_0" class="quote" parent="SB_Canto_3" book="SB" index="554" link="SB 3.14.24" link_text="SB 3.14.24">
<div class="heading">Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity.
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<span class="link">[[Vanisource:SB 3.14.24|SB 3.14.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Śiva, or Rudra, is the king of the ghosts. Ghostly characters worship Lord Śiva to be gradually guided toward a path of self-realization. Māyāvādī philosophers are mostly worshipers of Lord Śiva, and Śrīpāda Śaṅkarācārya is considered to be the incarnation of Lord Śiva for preaching godlessness to the Māyāvādī philosophers. Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Māyāvādī philosophers desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Śiva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. Kaśyapa wanted to impress this fact upon Diti so that she might wait for a while.</p>
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<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
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<div id="SB10143_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="41" link="SB 10.1.43" link_text="SB 10.1.43">
<div class="heading">Kṛṣṇa Himself explains the forms of the living entities in the Second Chapter of Bhagavad-gītā, where He clearly says to Arjuna that He, Arjuna and all other living entities, who were previously in their original forms, are separate individual identities.
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<span class="link">[[Vanisource:SB 10.1.43|SB 10.1.43, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although one may be spiritually advanced, if one is attached to the impersonal feature of the Absolute Truth one must still work very hard, as indicated by the words kleśo 'dhikataraḥ, which mean "greater suffering." A devotee, however, easily attains his original position as a spiritual form and understands the Supreme Personality of Godhead in His original form.</p>
<p>Kṛṣṇa Himself explains the forms of the living entities in the Second Chapter of Bhagavad-gītā, where He clearly says to Arjuna that He, Arjuna and all other living entities, who were previously in their original forms, are separate individual identities. They were individuals in the past, they are now situated in individuality, and in the future they will all continue to maintain their individual forms. The only difference is that the conditioned living entity appears in various material forms, whereas Kṛṣṇa appears in His original, spiritual form. Unfortunately, those who are not advanced in spiritual knowledge think that Kṛṣṇa is like one of them and that His form is like their material forms. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ([[Vanisource:BG 9.11 (1972)|BG 9.11]]). Kṛṣṇa is never puffed up by material knowledge and is therefore called acyuta, whereas the living entities fall down and are agitated by material nature. This is the difference between the Supreme Lord and the living entities.</p>
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<div id="SB10227_1" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="89" link="SB 10.2.27" link_text="SB 10.2.27">
<div class="heading">When two birds enter a tree, one may foolishly think that the birds become one or merge with the tree, but actually they do not. Rather, each bird keeps its individual identity. Similarly, the individual soul and the Supersoul do not become one, nor do they merge with matter.
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<span class="link">[[Vanisource:SB 10.2.27|SB 10.2.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As indicated by the word dvi-khagaḥ, the living elements within the body resemble two birds in a tree. Kha means "sky," and ga means "one who flies." Thus the word dvi-khagaḥ refers to birds. In the tree of the body there are two birds, or two living elements, and they are always different. In Bhagavad-gītā (13.3), the Lord says, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: "O scion of Bharata, you should understand that I am also the knower in all bodies." The kṣetra jña, the owner of the body, is also called the khaga, the living entity. Within the body there are two such kṣetra jñas—the individual soul and the Supersoul. The individual soul is the owner of his individual body, but the Supersoul is present within the bodies of all living entities. Such a thorough analysis and understanding of the bodily structure cannot be obtained anywhere but in the Vedic literature.</p>
<p>When two birds enter a tree, one may foolishly think that the birds become one or merge with the tree, but actually they do not. Rather, each bird keeps its individual identity. Similarly, the individual soul and the Supersoul do not become one, nor do they merge with matter. The living entity lives close to matter, but this does not mean that he merges or mixes with it (asaṅgo hy ayaṁ puruṣaḥ), although material scientists mistakenly see the organic and inorganic, or animate and inanimate, to be mixed.</p>
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi7122_0" class="quote" parent="CC_Adi-lila" book="CC" index="1066" link="CC Adi 7.122" link_text="CC Adi 7.122">
<div class="heading">By word jugglery he has tried to prove that the individual identities of the living entities and the material world are illusory, and he has cited the examples of mistaking a rope for a snake or an oyster shell for gold.
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<span class="link">[[Vanisource:CC Adi 7.122|CC Adi 7.122, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Bhaktivinoda Ṭhākura comments that if one does not clearly understand the meaning of pariṇāma-vāda, or transformation of energy, one is sure to misunderstand the truth regarding this material cosmic manifestation and the living entities. In the Chāndogya Upaniṣad (6.8.4) it is said, san-mūlāḥ saumyemāḥ prajāḥ sad-āyatanāḥ sat-pratiṣṭhāḥ. The material world and the living entities are separate beings, and they are eternally true, not false. Śaṅkarācārya, however, unnecessarily fearing that by pariṇāma-vāda (transformation of energy) Brahman would be transformed (vikārī), has imagined both the material world and the living entities to be false and to have no individuality. By word jugglery he has tried to prove that the individual identities of the living entities and the material world are illusory, and he has cited the examples of mistaking a rope for a snake or an oyster shell for gold. Thus he has most abominably cheated people in general.</p>
<p>The example of misunderstanding a rope to be a snake is mentioned in the Māṇḍūkya Upaniṣad, but it is meant to explain the error of identifying the body with the soul. Since the soul is actually a spiritual particle, as confirmed in the Bhagavad-gītā (mamaivāṁśo jīva-loke), it is due to illusion (vivarta-vāda) that a human being, like an animal, identifies the body with the self. This is a proper example of vivarta, or illusion. The verse atattvato ’nyathā-buddhir vivarta ity udāhṛtaḥ describes such an illusion.</p>
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3>
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<div id="TLC26_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="32" link="TLC 26" link_text="Teachings of Lord Caitanya, Chapter 26">
<div class="heading">A devotee is especially adverse to merging into the existence of the Lord and losing his individual identity. Indeed, a devotee considers oneness with the Lord to be hellish.
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<span class="link">[[Vanisource:TLC 26|Teachings of Lord Caitanya, Chapter 26]]: </span><div style="display: inline;" class="text"><p style="display: inline;">One who does not understand the transcendental nature of the body of Kṛṣṇa becomes Kṛṣṇa's enemy and defies or fights with Him. The enemies eventually merge into the Lord's Brahman effulgence. Such mukti or liberation into the Brahman effulgence is never desired by the Lord's devotees. There are five kinds of liberation: (1) attaining the planet where the Lord resides, (2) associating with the Lord, (3) attaining a transcendental body like the Lord's, (4) attaining opulence like the Lord, and (5) merging into the existence of the Lord. A devotee has no particular interest in any of these types of liberation. He is satisfied simply by being engaged in the transcendental loving service of the Lord. A devotee is especially adverse to merging into the existence of the Lord and losing his individual identity. Indeed, a devotee considers oneness with the Lord to be hellish. He will, however, accept one of the four other kinds of liberation in consideration for being engaged in the service of the Lord. Out of the two possibilities of merging in transcendence—namely becoming one with the impersonal Brahman effulgence and becoming one with the Personality of Godhead—the latter is more abominable to the devotee. The devotee has no aspiration other than engaging in the transcendental loving service of the Lord.</p>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB87_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="91" link="KB 87" link_text="Krsna Book 87">
<div class="heading">Another example is that although different rivers ultimately mix with the water of the sea, this does not mean that the individual identities of the rivers are thereby lost.
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<span class="link">[[Vanisource:KB 87|Krsna Book 87]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The living entities merged into the Supreme at the time of dissolution are compared to honey. In the honeycomb, the tastes of different flowers are conserved. When one drinks honey, one cannot distinguish what sort of honey has been collected from what sort of flower, but the palatable taste of the honey presupposes that the honey is not homogeneous but is a combination of different tastes. Another example is that although different rivers ultimately mix with the water of the sea, this does not mean that the individual identities of the rivers are thereby lost. Although the water of the Ganges and the water of the Yamunā mix with the water of the sea, the river Ganges and river Yamunā still continue to exist independently. The merging of different living entities into Brahman at the time of dissolution involves the dissolution of different types of bodies, but the living entities, along with their different tastes, remain individually submerged in Brahman until another manifestation of the material world. As the salty taste of seawater and the sweet taste of Ganges water are different and this difference continuously exists, so the difference between the Supreme Lord and the living entities continuously exists, even though at the time of dissolution they appear to merge. The conclusion is, therefore, that even when the living entities become free from all contamination of material conditions and merge into the spiritual kingdom, their individual tastes in relationship with the Supreme Lord continue to exist.</p>
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<div id="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
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<div id="RTW213_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="25" link="RTW 2.13" link_text="Renunciation Through Wisdom 2.13">
<div class="heading">The more intelligent person will surely want to cure his disease without ending his life, and to that end he will strive to regain his original health. Similarly, the soul infected with the material disease should want to return to his pure, original state without annihilating his individual identity.
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<span class="link">[[Vanisource:RTW 2.13|Renunciation Through Wisdom 2.13]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who surrender to Lord Kṛṣṇa, who repose their unflinching faith in the personal form of the Supreme Lord, offer him their mental and physical activities, along with everything else. With unalloyed, single-minded devotion unencumbered by desires for empirical knowledge, fruitive activity, or severe austerities, they worship and meditate on the eternal, beautiful, two-handed form of Lord Kṛṣṇa playing a flute. Such pure devotees, their hearts saturated with love for Kṛṣṇa, quickly and easily transcend the cycle of material existence, for Lord Kṛṣṇa personally helps them. The merciful Lord promises to reciprocate with each one according to his degree of devotion.</p>
<p>The impersonalists are obsessed with the idea that the Supreme Being is impersonal and that the final goal is to merge into that Brahman existence. Naturally the Lord does not object. If a patient wants to end his disease by ending his life, then who will suffer but him? The more intelligent person will surely want to cure his disease  without ending his life, and to that end he will strive to regain his original health. Similarly, the soul infected with the material disease should want to return to his pure, original state without annihilating his individual identity. Lord Kṛṣṇa saves such persons from the jaws of the demoniac conception of trying to become one with God. It is suicidal for the spirit soul to attempt to lose his inherent individuality. The happiness the impersonalist experiences by disentangling himself from the knots of material existence is automatically available to the Lord's devotee as a by-product of devotional service.</p>
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<div id="RTW32_1" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="28" link="RTW 3.2" link_text="Renunciation Through Wisdom 3.2">
<div class="heading">Once the jīva manifests his original transcendental nature, he is easily liberated from material conditioning, yet even in such an elevated state he does not lose his individual identity as a spirit soul.
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<span class="link">[[Vanisource:RTW 3.2|Renunciation Through Wisdom 3.2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If the infinitesimal soul merges his individuality, or inherent personality, with the infinite being, then that individuality is rendered worthless. Those who want to commit spiritual suicide by sacrificing their individuality are a breed by themselves. Such self-destroyers are known as pure monists. On the other hand, those who desire to maintain their individuality are dualists, or personalists.</p>
<p>Once the jīva manifests his original transcendental nature, he is easily liberated from material conditioning, yet even in such an elevated state he does not lose his individual identity as a spirit soul. In fact, in that pure state he engages in the eternal service of the Supreme Lord and relishes the immortal nectar of sublime bliss.</p>
<p>For eons, all over the world, research on the subject of kṣetra and kṣetra-jña has been going on. In India the six philosophical schools have extensively discussed this topic, but this discussion has merely been an exercise in logic and sophistry that has led to many differing opinions among the sages. Hence none of these schools has truly practiced jñāna-yoga, the path of perfect knowledge. Only when discussion of kṣetra and kṣetra-jña is applied in the Lord's service does the exercise become jñāna-yoga.</p>
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<div id="RTW43_2" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="35" link="RTW 4.3" link_text="Renunciation Through Wisdom 4.3">
<div class="heading">According to their lop-sided argument, when the jīva attains mukti (liberation) he merges into the impersonal Brahman and loses his individual identity.
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<span class="link">[[Vanisource:RTW 4.3|Renunciation Through Wisdom 4.3]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Māyāvādīs try to imitate Śrīpād Śaṅkarācārya. Pretending to be orthodox, they reject the truth that the jīva is part and parcel of Parabrahman, the Supreme Lord. They also deny the fact that it is only the part and parcel aspect of Parabrahman (the jīva) and not Parabrahman Himself who falls under the spell of māyā. And worst of all, they deny that Parabrahman is none other than the Supreme Personality of Godhead. According to their lop-sided argument, when the jīva attains mukti (liberation) he merges into the impersonal Brahman and loses his individual identity. By this logic, when the Supreme Lord, the Parabrahman, incarnates in this material world or appears in the Deity form, He becomes an ordinary jīva. Thus the foolish Māyāvādīs draw a distinction between the Lord and His form, and in this way they commit great offences against Him.</p>
<p>So, by knocking a wedge between Lord Kṛṣṇa and His form, Dr. Radhakrishnan has demonstrated his lack of intelligence; indeed, māyā has robbed him of intelligence, and according to Lord Caitanya Mahāprabhu he is the worst offender. In the Bhagavad-gītā the Lord describes such offenders as mūḍhās because they ascribe human frailties and faults to the Supreme Lord. Today the world has become a hell because of an excess of atheists, and this is due only to the preaching of Māyāvāda philosophy by enemies of the Supreme Lord. Lord Caitanya's mission is to save the jīvas from the clutches of these offenders. Those who are unconcerned about this mission commit offences against Lord Caitanya.</p>
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<div id="RTW45_3" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="37" link="RTW 4.5" link_text="Renunciation Through Wisdom 4.5">
<div class="heading">The devotee never prays for the jñānī's sāyujya-mukti, for it is an impossible proposition. By sāyujya-mukti the impersonalists mean relinquishing one's identity, or individuality. This is nothing less than spiritual suicide.
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<span class="link">[[Vanisource:RTW 4.5|Renunciation Through Wisdom 4.5]]: </span><div style="display: inline;" class="text"><p style="display: inline;">he fraction can never become the whole or equal to the whole. Thus the Māyāvādīs' claim that the fraction can become the whole is mischievous, even nefarious. This is the Vedic verdict. After overcoming his conditioned state, the fractional jīva enters the spiritual sky and participates in the Supreme Lord's transcendental, eternally blissful pastimes. The jīva permanently engages in the Lord's service in one of the many spiritual mellows and enjoys divine ecstasy.</p>
<p>The scriptures have clearly indicated that the ecstasy of devotional service to the Supreme Lord is far superior to the bliss of impersonal liberation, brahmānanda. Indeed, the happiness of merging into the Lord's existence (sāyujya-mukti) is like a puddle of water in a calf's hoofprint compared with the ocean of bliss derived from devotional service. The devotee never prays for the jñānī's sāyujya-mukti, for it is an impossible proposition. By sāyujya-mukti the impersonalists mean relinquishing one's identity, or individuality. This is nothing less than spiritual suicide. In this regard, I reproduce Dr. Radhakrishnan's comment on the Bible:</p>
<p>The doctrine of the Incarnation agitated the Christian world a great deal. Arioes maintained that the Son is not the equal of the Father but created by Him. The view that they are not distinct but only different aspects of one Being is the theory of Sabellius. The former emphasized the distinctness of the Father and the Son and the latter their oneness. The view that finally prevailed was that the Father and the Son were equal and of the same substance; they were, however, distinct persons. ("Introductory Essay," p. 35).</p>
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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="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG82227NewYorkNovember201966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="295" link="Lecture on BG 8.22-27 -- New York, November 20, 1966" link_text="Lecture on BG 8.22-27 -- New York, November 20, 1966">
<div class="heading">There are two schools of philosophers. One likes to merge into the existence of the Supreme and close his identity, individual identity—no more individuality.
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<span class="link">[[Vanisource:Lecture on BG 8.22-27 -- New York, November 20, 1966|Lecture on BG 8.22-27 -- New York, November 20, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There are five kinds of liberation: sāyujya, sārūpya, sālokya, sārṣṭi, sāmīpya, five kinds of liberation. So sāyujya-mukti is to merge into the impersonal effulgence of God. That is called sāyujya-mukti. If you like, you can merge your identity with the impersonal feature of the Supreme Lord, which is called Brahman, brahmajyoti. That you can do. But that is not very palatable. That we have discussed many times. But others... There are two schools of philosophers. One likes to merge into the existence of the Supreme and close his identity, individual identity—no more individuality. That you can do. You close your identity. But that sort of merging is risky also. That we have several times discussed. But if you enter into some planets, spiritual planets, then you can have five kinds of liberation. One kind of liberation is sārūpya. You can have body exactly like God. Sārūpya. Sālokya. You can live in the same planet, sālokya. Sālokya, sālokya and sārṣṭi. Sārṣṭi means you can have similar opulence as God has, similar opulence. So much powerful you can become that you are as powerful as God is. That is called sārṣṭi. And sāmīpya. Sāmīpya means you can always remain with God as one of the associates. Just like Arjuna. Arjuna is always with Kṛṣṇa as friend. This is called sāmīpya.</p>
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<div id="LectureonBG82227NewYorkNovember201966_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="295" link="Lecture on BG 8.22-27 -- New York, November 20, 1966" link_text="Lecture on BG 8.22-27 -- New York, November 20, 1966">
<div class="heading">The Māyāvāda philosophy and impersonalist philosophy is that they want to close their individual identity and merge into the existence of the Supreme.
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<span class="link">[[Vanisource:Lecture on BG 8.22-27 -- New York, November 20, 1966|Lecture on BG 8.22-27 -- New York, November 20, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there are different kinds of liberation. Now, any one, any of these five kinds of liberations you can have. But out of the five, the sāyujya-mukti, or the liberation by becoming merged into the existence of the Supreme, is not accepted by the Vaiṣṇava philosophers. We belong to the Vaiṣṇava philosophical school, Vaiṣṇava. Vaiṣṇava means we want to worship God as He is, and we keep our separate identity eternally to serve Him. That is Vaiṣṇava philosophy. And the Māyāvāda philosophy and impersonalist philosophy is that they want to close their individual identity and merge into the existence of the Supreme.</p>
<p>Now, here Lord Kṛṣṇa does not advise you... That is a suicidal policy. That policy is neither recommended by Kṛṣṇa, the Supreme Personality of Godhead, in the Bhagavad-gītā, neither the Vaiṣṇava philosophers, they accept it, to merge. They don't wish to close their individuality. They...Lord Caitanya, the stalwart amongst the Vaiṣṇava philosophers, He said that, He prayed that</p>
:na dhanaṁ na janaṁ na sundarīṁ
:kavitāṁ vā jagadīśa kāmaye
:mama janmani janmanīśvare
:bhavatād bhaktir ahaitukī tvayi
<p> (Cc. Antya 20.29, Śikṣāṣṭaka 4)</p>
<p>The pure Vaiṣṇava, unadulterated devotee of the Lord, they do not want even liberation. They don't want. They don't care for liberation also. What they want? Just like in this prayer, Lord Caitanya says, mama janmani janmanīśvare bhavatād bhaktir</p>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1830MayapuraOctober101974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="223" link="Lecture on SB 1.8.30 -- Mayapura, October 10, 1974" link_text="Lecture on SB 1.8.30 -- Mayapura, October 10, 1974">
<div class="heading">When we merge, even in Brahman effulgence, we do not lose our individuality. Although it appears that we have lost our identity, individuality, but actually that is not the fact.
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<span class="link">[[Vanisource:Lecture on SB 1.8.30 -- Mayapura, October 10, 1974|Lecture on SB 1.8.30 -- Mayapura, October 10, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So aja... We are also aja because we are part and parcel of Kṛṣṇa. And nitya. Nityaḥ śāśva... Ajo nityaḥ. Nitya... The Māyāvāda philosophy is that we are aja, and Supreme Brahman is aja. So when we are uncovered by this material body, we mix with the aja. That is their theory, monist. We merge into the existence of aja. But that is not fact. You merge. That is like merging a green bird into a green tree. When a green bird enters a green tree it appears that the green bird is now merged and he, it has no more existence. No. That is not... One can understand. The bird enters into the green tree does not mean the bird has lost his existence. His individuality is still there. Similarly, when we merge, even in Brahman effulgence, we do not lose our individuality. Although it appears that we have lost our identity, individuality, but actually that is not the fact. And because it is not fact, therefore our another quality is ānandamayo 'bhyāsāt: (Vedānta-sūtra 1.1.12) we want ānanda.</p>
<p>As Kṛṣṇa is ānandamaya... We see Kṛṣṇa is always engaged in pastimes, either with the cowherd boys or with the gopīs or with His father, mother, or in the fight of battlefield, Kurukṣetra, or in killing some demon. But His pastimes are always there. He's never inactive. He's never inactive. There it is said, viśvātmann ajasya akartuḥ. He has nothing to do, but still He is acting. Akartuḥ. Akartuḥ means He has nothing to do. Here, so far we are concerned, we have to do something in the material world. We are destined.</p>
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<div id="LectureonSB3253334BombayDecember31974_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="455" link="Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974" link_text="Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974">
<div class="heading">The sunshine is combination of many millions and trillions of small shining particles. That is sunshine. But each particle has got individual identity. They are not homogeneous.
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<span class="link">[[Vanisource:Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974|Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Māyāvādī will say, "This is imagination. Actually, the Absolute Truth has no rūpa, no form." That is impersonalism. They do not know that here is the actual form, Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha. Vigraha means who has got form. They do not know that. Therefore they mistake that that is not... There are many so-called Vaiṣṇavas. They are worshiping Viṣṇu, but thinking of becoming one with the Supreme, imagining. They cannot be one. How it can be? That is not possible. They sometimes give the example: the drop of water, when it mixes with the vast mass of water in the sea, it becomes one. But does it actually become so? No. According to scientific division these, there are the atomic molecules of water. So each molecule and atom is different from one another. Sometimes they call cell or they call molecule. So it app... Just like the sunshine. The sunshine is combination of many millions and trillions of small shining particles. That is sunshine. But each particle has got individual identity. They are not homogeneous. But because we have no eyes to see such a small atomic division, therefore we think that they are one. No. Even physically they are different. Similarly, although we are very small particle, we are different identity, not one.</p>
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1971_Correspondence" class="sub_section" sec_index="6" parent="Correspondence" text="1971 Correspondence"><h3>1971 Correspondence</h3>
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<div id="LettertoBahulasvaVrindaban30November1971_0" class="quote" parent="1971_Correspondence" book="Let" index="549" link="Letter to Bahulasva -- Vrindaban 30 November, 1971" link_text="Letter to Bahulasva -- Vrindaban 30 November, 1971">
<div class="heading">We are not concerned with this kind of business. We are concerned to go deep into the sea and have our own individual identity exactly like the fish and other aquatic animals, and enjoy perpetually in the sea. This is liberation.
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<span class="link">[[Vanisource:Letter to Bahulasva -- Vrindaban 30 November, 1971|Letter to Bahulasva -- Vrindaban 30 November, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The example regarding the Swami's argument is that God is the ocean and the living entities are waves. So accepting this argument we may say that the waves are being formed perpetually and again, and they are mixing with the sea water. So what is the question of liberation? That is the example in Bhagavad-Gita. The whole material manifestation is generating and again vanishing. So we are not concerned with this kind of business. We are concerned to go deep into the sea and have our own individual identity exactly like the fish and other aquatic animals, and enjoy perpetually in the sea. This is liberation. This Mayavadi philosophy is very superficial, and therefore they cannot go deep into the matter and they are simply satisfied simply by suggesting the activity of the waves.</p>
<p>I am very glad that you are challenging all of these so-called swamis and gurus. My Guru Maharaja appreciated devotees who boldly present our Vaisnava philosophy. We must take advantage of every opportunity to defeat these rascals and drive them away, so please continue this strong attitude.</p>
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