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Latest revision as of 07:48, 24 October 2018
imaginable | imaginary | imaginated | imagination | imaginations | imaginative | imagine | imagined | imagines | imagining | imaginists | imaginology
Subcategories
This category has the following 15 subcategories, out of 15 total.
C
D
G
I
J
K
Pages in category "Imagination"
The following 446 pages are in this category, out of 446 total.
1
A
- A child can advance in foolishness without any guidance. If the child touches fire, and if somebody says: "This is advancement of knowledge," then imagine what is the position
- A contaminated brahmana may superficially imagine a form of the Lord, but actually he considers the Deity in the temple to be made of stone or wood
- A devoted person faithfully understands just what is actually stated in the pages of Bhagavad-gita and does not resort to imagination, or the empiric philosophical approach, generally called - spiritual interpretation
- A dhira knows that he is changing his body; he is not dying. He will get another body. Dhira, sober. And one who is not sober, he says: "No, life is finished." Or he can imagine he is going to heaven or hell
- A flower should be in the garden, but if somebody imagines the flower in the sky, it is something imaginary. So for a devotee, this heavenly promotion to the heavenly planet is just like a flower in the sky
- A Krsna conscious person can occupy an exalted position beyond the imagination of any ambitious materialist
- A Krsna conscious person doesn't imagine anything. Krsna says that He is the greater than the greatest, we accept it; we don't imagine
- A Vaisnava's visit to the temple of Lord Siva, for example, is different from a nondevotee’s visit. The nondevotee considers the deity of Lord Siva an imaginary form because he ultimately thinks that the Supreme Absolute Truth is void
- According to Sukadeva Gosvami, the above description of the material & spiritual skies (in CC Adi-lila 5.22) is neither imaginary nor utopian. The actual facts are recorded in the Vedic hymns & Vasudeva disclosed them to Brahma when Brahma satisfied Him
- Actually the living being has no connection with this material enjoyment nor with lusty desires. He is simply imagining or dreaming while asleep
- Actually the tiny human brain is unable to conceive of the activities of the Lord, which are therefore called inconceivable. Yet the frog-philosophers still try to give some imaginary explanation
- Actually there is no fault on the part of Sankaracarya. He simply carried out the order of the Supreme Personality of Godhead. He had to imagine some kind of interpretation, and therefore he presented a kind of Vedic literature that is full of atheism
- After cleansing the temple, he (the brahmana) imagined that he had many water jugs made of gold and silver, and he took all those jugs to the river and filled them with the holy water
- After this, all the thieves, according to their imaginative ritual for killing animalistic men, bathed Jada Bharata, dressed him in new clothes, decorated him with ornaments befitting an animal, smeared his body with scented oils
- Agnidhra imagined that her (Purvacitti's) raised breasts were two horns she had covered with cloth so that others would not see the valuables within them. Agnidhra was very anxious to see them
- Ajnana-bhida means - that which can match all kinds of speculation - In ignorance, people are imagining the form of the Lord; sometimes He has no form and sometimes He has form, according to their different imaginations
- All the interpretations of Sankaracarya are imaginary. Such imaginary interpretations are verbally accepted by learned scholars, but they do not appeal to the heart
- All these forms (Krsna's forms) are described in the scriptures, and when they are thus presented they become worshipable. They are not imaginary as the Mayavada philosophy says
- All these Manus and Brahmas, they are living only on the breathing period of Maha-Visnu. Maha-visnura nisvasera nahika paryanta. And just imagine what is that breathing? Eka manvantaravatarera dekha lekhara anta
- All these Mayavadi sannyasis, they are very learned, but they'll never accept that God has form. They say it is kalpana, it is imagination. So Caitanya Mahaprabhu has designated them very, very dangerous, these Mayavadis
- Although apparently we are awake in material life, because we have no information of the soul and the Supersoul, we create many friends and enemies simply out of imagination
- Although it is not mentioned here (in BG 1.28), still one can easily imagine that not only were Arjuna's bodily limbs quivering and his mouth drying up, but that he was also crying out of compassion. BG 1972 purports
- Although such a position is rarely obtained, Maharaja Ambarisa did not care for it at all, for he knew very well that all such opulence is material. Like that which is imagined in a dream, such opulence will ultimately be destroyed
- Although the universal form, as imagined by the great philosophers, is one of the features of the Lord, it is more or less imaginary
- Although they (those who manufacture imaginary methods of worship) will call themselves devotees of Lord Caitanya, they will also give up the worship of Caitanya Mahaprabhu and fall down into material activities
- Although they have no access to the Srimad-Bhagavatam, the followers of the Mayavada (impersonalist) school sometimes screw out an imaginary explanation of the original four verses, but we must accept the actual explanation given herein by Maitreya Muni
- Ants are generally found everywhere, but when Ramacandra Puri saw ants crawling in the abode of the Lord, he took it for granted that they must have been there because Caitanya Mahaprabhu had been eating sweetmeats. He thus discovered imaginary faults
- Ants generally crawl about here, there and everywhere, but Ramacandra Puri, imagining faults, criticized Sri Caitanya Mahaprabhu by alleging that there had been sweetmeats in His room
- Anyone who tries to prove that the Vedic literatures aim at anything else (except understanding our relationship with the Absolute SPG, acting according to that understanding, & achieving love of Godhead) is of necessity a victim of his own imagination
- Anything not supported by the Vedic principles must be considered imaginary and lacking in standard proof. Therefore no impersonalist explanation of any Vedic literature can be accepted
- Apart from the gross materialists, who care very little either for God or for the demigods, the Vedas recommend worship of different demigods for different benefits, and so the demigods are neither false nor imaginary
- Arjuna says that controlling this mind is more difficult than stopping the wind from blowing. One can imagine a man stretching out his arms trying to stop a hurricane
- Artistic jewelry and decorations giving the appearance of eyes are not imaginary. Even in recent times the Mogul emperors constructed their palaces with decorations of jeweled birds with eyes made of valuable stones
- As far as material sense gratification is concerned, materialists may go on increasing their enjoyment as far as they can imagine, but because people in such a material condition are servants of their senses, they cannot be satisfied
- As living entities, we are very minute, infinitesimal, and God is infinite. Indeed, the magnitude of the individual spirit soul is so microscopic that it cannot be seen. One cannot even imagine it with his material senses
- As Paramatma, or Supersoul, the Lord is within each and every material form, even within the atoms, but the outward material form is but an imagination, both for the Lord and for the living being
- As stated here (in SB 3.28.30), the yogi must meditate upon the form of the Lord which is experienced by devotees. Devotees never imagine a form of the Lord. They are not satisfied by something imaginary
- As stated in the Brahma-samhita (BS 5.38): only those who have smeared their eyes with the ointment of love of Godhead can see everywhere the Supreme Lord face to face; it is not possible by imagination or so-called meditation
- Asuras in the dress of sannyasis even explain the Bhagavad-gita and Srimad-Bhagavatam in different ways according to their own imaginations. Thus they continue to remain asuras birth after birth
- At the present moment in Kali-yuga there are many false meditators who concoct some imaginary form and try to meditate upon it
B
- Beginning with the covering of earth, each covering is ten times greater than the previous one. Thus we can only imagine how great each universe is, and there are many millions of universes
- By once chanting the holy name of the Lord, one can be freed from the reactions of more sins that he can even imagine performing
- "By present some imaginary interpretations of Vedic literatures in order to divert people from the actual purpose of the Vedas you will attempt to make them atheists," the Lord said. "After that, they can produce more population"
- By the grace of Krsna, Devayani gave up her imaginary position in the material world. Completely fixing her mind upon Krsna, she achieved liberation from the gross and subtle bodies
C
- Caitanya replied to Bhattacarya, You do not elucidate the direct meaning but imagine something and consequently obscure the true meaning. I think that you have a particular doctrine which you are trying to expound through the codes of Vedanta-sutra
- Conceptions of good and bad are all imaginations or mental speculations
- Considering the different situation of different planets and also time and circumstances, there is nothing wonderful in the stories of the Puranas, nor are they imaginary
- Created a havoc by misinterpreting Bhagavad-gita, all people. According to their whims, "Five rupees note means four rupees," by imagination, they have created havoc all over the world. Otherwise everything is there
D
- Daksa wanted to worship not an imaginary form, but the supreme form of Lord Krsna
- Definition of the Absolute by negation is not complete. Such negative definitions lead one to create a concept of one's own; thus one imagines that the Absolute must be formless and without qualities
- Deity is installed by the authorized person and it is worshiped according to authorized methods. So it is not idol. Idol worship, you imagine something and you, some doll or idol, and do in your own way, that is idol worship
- Dharma means fact. Dharma is not imagination, or religion does not mean something imagined - I imagine something; you imagine something
- Divisions of generalization and specification, such as nationality and individuality, are the imaginations of persons who are not advanced in knowledge
- Does it mean that sense satisfaction in an apartment and sense satisfaction in the club is different? It is simply imagination
- During youth the sex impulse is awakened, and the intelligence, according to one's imagination, is prone to contact the opposite sex. In youth a man or woman is in search of the opposite sex by intelligence or imagination, if not directly
E
- Each of them (the spiritual planets) is self-illuminating and more powerfully dazzling than (if we can imagine) the total sunshine of millions of mundane suns
- Empiric philosophers with a poor fund of knowledge imagine a spiritual picture that is impersonal
- Even if in the future they are able to manufacture some machine whose speed may be accelerated to the velocity of the wind or mind, the mundaners will still be unable to imagine reaching the planets in the spiritual sky
- Even if modern scientists do not accept the other factual presentations of Srimad-Bhagavatam, how can they deny the perfect astronomical calculations that existed long before they could imagine such things
- Even in the midst of these disturbances (meeting many undesirable people), one imagines that he is going to construct a grand house and live there permanently, although he knows that he cannot
- Even Indra could not imagine how beautiful were the dances being performed at the gates of Krsna's palaces
- Even the largest and most powerful planet, the sun, rotates within a fixed orbit, or kala-cakra, in obedience to the order of the SPG. This has nothing to do with gravity or any other imaginary laws created by the material scientists
- Every living entity has got an independence, minute, because he is also spiritual atom. We are all spiritual atoms. That atomic, spiritual atomic force... Just like a material atomic force is so strong, so you can just imagine how strong is spiritual atom
- Every one of them would get release from material existence. Since such is the benefit of those who played with the Lord inimically, one can imagine what would be the position of those who devoutly served the Lord in transcendental relationship with Him
- Everyone is addicted to hearing of activities of another person, whether a politician or a rich man or an imaginary character whose activities are created in a novel
- Everyone is under the grip of material nature. How you can be highest authority? But they imagine, "Yes, I am high authority. I am..." Meditate: "I am the highest authority, I am moving the sun, I am moving the this," simply rascaldom
- Everything is inauspicious because the very material mask is inauspicious. We simply imagine it to be auspicious. BG 1972 purports
- Externally imagining such a thing (CC Madhya 2.47) simply satisfies one’s lusty desires, and thus one lives without purpose
F
- Foolish, unintelligent persons make their own interpretations by imagination and thus mislead their followers, causing them to remain in the dungeon of material existence
- For each sutra the direct meaning must be accepted without interpretation. However, you simply abandon the direct meaning and proceed with your imaginative interpretation
G
- Garbhodakasayi Visnu reclines in the midst of the watery portion of the universe and generates the first living creature of the universe, Brahma. The imaginary universal form is a partial manifestation of Garbhodakasayi Visnu
- Geologists, botanists and other so-called scientists speculate about other planetary systems, but being unable to estimate the varieties on other planets, they falsely imagine that all planets but this one are vacant, uninhabited, and full of dust
- Giving up the direct meaning of the Vedanta-sutra and the Upanisads, Sankaracarya imagines some other interpretation
- God cannot be subjected to our imagination. Our imagination is limited, and our senses are imperfect
- God's creation is very, very vast. It is not within your imagination. You cannot know even within this universe. This universe, we are trying to go to the moon planet; that is also failure. That is the nearest planet
- Great philosophers imagine that the complete planetary systems in the universe are displays of the different upper and lower limbs of the universal body of the Lord
H
- Had these activities of the Lord not been a reality, sages would not have been puzzled by them. Therefore such activities should never be considered imaginary
- He (a nondevotee) may rise up by endeavor to a certain position as he imagined, "This is the best position." Just like we are also trying to occupy the best position - to become associate of Krsna, to live with devotees
- He (the brahmana) would wash the temple within his mind, and then in his imagination he would bring water from all the sacred rivers in golden and silver waterpots
- High-thinking philosophers and scientists can tackle the material energy, but not being able to understand the spiritual energy, they can simply imagine an inactive state, such as the impersonal Brahman. This is simply the negative side of material life
- How can that which is beyond the imagination or sensory speculation of mundane creatures be approached simply by logic
- Human, uncivilized, then civilized, Aryans, then our Vedic knowledge. In this way consciousness is increasing. That is the real evolutionary theory. Darwin has simply taken some imaginative . . . he might have taken from Padma-Purana
I
- I (Agnidhra) cannot imagine how the residents of that place have gotten such wonderful bodily features as your (Purvacitti's) raised breasts, which agitate the mind and eyes of a person like me who sees them
- I have done on reality. I want to establish reality, not imagination. What is the use of giving some imaginative idea
- I know that our scriptures are full of imagination and mistaken ideas, yet because I am a Muslim I accept them for the sake of my community, despite their insufficient support
- If a man in a diseased condition is very active, how can one imagine that when he is free from the disease he will be inactive? Naturally the conclusion is that when one is free from all disease his activities are pure
- If a man's brain can produce a space satellite one can easily imagine how brains higher than man can produce similarly wonderful things which are far superior. The reasonable person will easily accept this argument but stubborn atheists would never agree
- If a person is victorious over the six enemies and is equipoised toward all living entities, for him there are no enemies. Enemies are merely imagined by one in ignorance
- If a yogi wants to shatter the mountain of dirt (in the form of desires to lord it over material nature) in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal
- If an ordinary man within this world has many energies in the form of secretaries, then we can hardly imagine the energies possessed by Sri Krsna. Sri Krsna is jagad-isvara, the controller of the entire universe, & thus He is managing the entire universe
- If one tries to explain the Vedic literature in a different way, he is indulging in imagination. Any interpretation of the self-evident Vedic version is simply imaginary
- If simply by developing Krsna consciousness one can be transferred to the spiritual world, one can simply imagine how blissful and blessed were the queens of Lord Krsna, who talked with Him personally and saw Lord Krsna face to face
- If someone assures him that there is such a thing the frog begins to measure it by imagination by means of pumping its belly as far as possible, with the result that the tiny abdomen bursts and the poor one dies without any experience of the actual ocean
- If such wonderful things (cities, highways, bridges, great buildings, monuments, and great civilizations) can be performed by the minute spirit spark, we cannot begin to imagine what can be accomplished by the Supreme Spirit Whole
- If the bodily pains and pleasures were false, the creation would be false also, and consequently no one would take very much interest in it. The conclusion is that the material creation is not false or imaginary, but it is temporary
- If we want really happiness, then we must accept tapasya. Tapasya is required. Without tapasya, if you think that very easily... Or "Without tapasya, I can get it simply by imagination," then you become sahajiya
- If we want to interpret the Vedic version, we must imagine an interpretation according to what we want to do. We set forth such an interpretation as a suggestion or hypothesis. As such, it is not actually true, and the self-evident proof is lost
- If you create your own religion by your imagination, that is another thing. Religion means the laws given by God
- If you think of Krsna within yourself, that "Krsna is like this, Krsna's leg is like this, Krsna's flute is like this, Krsna's hand is like this, mouth is like this, He is dressed like this," this meditation is perfect meditation - not imagination
- If you want to know Krsna, then you must approach a person who knows Krsna. Don't try to know Krsna by your own imagination. People are trying to know Krsna by his faulty imagination. In that way Krsna cannot be known
- If you want to know me, you can imagine so many things: "Swamiji may be this. Swamiji may be that, like that, like this, like that." They are all imperfect. But if I tell you about myself openly that "I am like this," then your knowledge is perfect
- Imagination is always imagination and results only in further imagination
- Imaginative devotees
- Imaginative mad talks, known as citra-jalpa, can be divided into ten categories - prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa, abhijalpa, ajalpa, pratijalpa and sujalpa
- Imagine what insignificant this vasudha (planet) in comparison to the whole material world. There are millions of universes, and in each and every universe there are millions and trillions of the stars and planets
- Imagining the living entity to be God, Sankaracarya has misrepresented all the mantras of the Vedanta-sutra with the motive of proving that there is no separate existence of the living entities and the Supreme Absolute Truth
- Impersonalists imagine that they see the form of Visnu, or the Lord, but those who are personalists do not imagine this - they actually see the form of the Supreme Lord
- Impersonalists will see havoc in this red-hot sentiment of God because they want to see negation in perfection. Because God is absolute, the impersonalists imagine that in Absolute anger, which resembles mundane sentiments, must be conspicuous by absence
- In all cases all the incarnations are supported by the invulnerable statements of the authorized scriptures, and not by any imagination of some self-interested propagandist
- In all higher planets, since the span of life is far greater than that of the human being, the denizens are called deathless by imagination, although actually no one within the material universe is deathless
- In Brahma-samhita it is said that the Lord is the oldest person. Therefore a section of religionists imagine that God must be very old, & therefore they depict a form of the Lord like a very old man. But in the same Brahma-samhita, that is contradicted
- In general, the monists cannot grasp the intricate philosophy of nondualism. So Dr. Radhakrishnan has spun out of his imagination a theory by which he tries to establish dualism in nondualism
- In order to mitigate this troublesome position (to meditate on impersonal feature), some of their acaryas, Sankaracarya, has said that "You imagine a form. There is no real form, but you imagine some form"
- In order to present their (Mayavadi atheists) false, imaginary meanings, they must adopt so much word jugglery and grammatical interpretation that they finally become ludicrous
- In the deep forest it sometimes appears that there are big palaces and nice cities. That is technically called gandharva-nagara. Similarly, in dreams also we create many false things out of imagination
- In the Hari-bhakti-vilasa there are so many quotations from the satvata scriptures that sometimes it is inquired how the atheistic smartas can refuse to accept them and instead imagine some other opinions
- In the material world everything is calculated by imagination or by some imperfect method, but the Vedic literatures give real information of what lies beyond the material universe
- In the opinion of Bhaktisiddhanta Sarasvati Thakura, such worship (of Visnupriya by nadiya-nagari devotees) is a product of the imagination
- In the Siva Purana the Supreme Personality of Godhead told Lord Siva: "In Kali-yuga, mislead the people in general by propounding imaginary meanings for the Vedas to bewilder them"
- In the spiritual world the men are so beautiful, and imagine the women also still more beautiful, very attractive. But there is no sex. That is the feature, you'll find it
- In this Age of Kali many so-called brahmanas are envious of Vaisnavas. The Kali-contaminated brahmanas consider Deity worship to be imaginative
- In this age, so many girls are unmarried and falsely imagining themselves free, but their life is miserable. Here (in SB 9.9.32) is an instance in which a woman felt that without her husband she was nothing but a dead body
- In this conception (of pancopasana) the impersonalists imagine one of these five deities (Visnu, Siva etc.) as supreme and reject the others. Such philosophical speculation, which is certainly idol worship, is not accepted by Sri Caitanya or by Vaisnavas
- In this material world, one is glorified if he is favored even a pinch by the goddess of fortune, so we can simply imagine how glorified is the kingdom of God in the spiritual world, where many 100s and 1000's of goddesses engage in God's direct service
- In this verse (SB 3.28.22) the position of Lord Siva is specifically mentioned. The impersonalist suggests that the Absolute Truth has no form and that one can therefore equally imagine the form of Visnu or Lord Siva or goddess Durga or their son Ganesa
- Indeed, we know that all the commentaries on Vedic scriptures by Mayavadi philosophers are erroneous, especially those of Sankaracarya. Sankaracarya's interpretations of Vedanta-sutra are all figments of his imagination
- Indeed, Your characteristics are uncommon and beyond the imagination of an ordinary living being. Simply by seeing You, the entire universe becomes mad with ecstatic love for Krsna
- It (Krsna consciousness) is a great science. It is not bogus propaganda. And based on Bhagavad-gita and Vedic literatures. Not that it is imaginary. No
- It (Krsna is the enchanter of the Cupid, and Radharani is the enchanter of that enchanter) is not fiction or imagination, concoction. They are facts. They are facts. And every devotee can have such privileges if he is actually advanced
- It is a foolish imagination that we can go to other planets in the present body. If we want to go to Devaloka, the planets of the demigods, we must achieve the required qualifications, and the same is true if we want to go back to the kingdom of God
- It is not a fact that everyone and anyone can reach the Supreme Personality of Godhead by worshiping material demigods. It is therefore surprising that a man can imagine that he will become perfect by worshiping the demigods
- It is not a fact that there is nothing more than Sankaracarya's Sariraka-bhasya. There are other Vedanta commentaries, written by Vaisnava acaryas, none of whom follow Sri Sankaracarya or accept the imaginative commentary of his school
- It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form
- It is not possible to imagine how far this material manifestation extends. In the material world everything is calculated by imagination or by some imperfect method - CC Intro
- It is not possible to imagine how far this material manifestation extends. In the material world everything is calculated by imagination or by some imperfect method, but Vedic literatures give information of what lies beyond the material universe
- It is not possible to make classless society because every living entity is being controlled by a different quality. So the qualitative distinction must be there. You cannot make them classless. It is all imagination
- It is not that Krsna does not eat or that we imagine that He eats; He actually eats, but His eating is different from ours - CC Intro
- It is our imagination that God is such and such and such and such. That is all imagination. The real wise man knows that God is transcendental
- It is the misconception of the impersonalists that one can worship any imaginary form of the Lord, or Brahman, and at the end merge in the Brahman effulgence. Of course, to merge into the bodily effulgence (Brahman) of the Supreme Lord is also liberation
- It should never be imagined that various mundane discrepancies arise by the will of the Personality of Godhead - that some are happy by His will, while others are unhappy by His will
- Itihasa means history, and puranani, puranani means old itihasa. All the statements or narrations described in the Srimad-Bhagavatam, they're all historical evidence, they're not imagination
J
K
- KKG predicts that in the future those who manufacture imaginary methods of worship will gradually give up the worship of Radha-Krsna, & although they will call themselves devotees of LC, they will also give up His worship & fall down
- Krsna is here and He's not only in the other room, other building, other city, other universe - everywhere. That is Krsna. It is stated - not that we are imagining, because we take evidence from the Vedic literatures
- Krsna is the enchanter of the Cupid, and Radharani is the enchanter of the . . . that enchanter. So these are very high-grade spiritual understanding in Krsna consciousness. It is not fiction or imagination, concoction. They are facts
- Krsna says, It is (the soul) not burned by fire. Therefore, one has to imagine what it is that is not burned by fire. This is a negative definition
L
- Let them perpetually engage in such imaginations. However, when one analytically studies all these Vedic literatures collectively, he comes to the conclusion that Lord Visnu is the one and only Supreme Personality of Godhead
- Lord Brahma's abode is practically indescribable from our present status. It has been described as avan-manasa-gocara, or beyond the description of our words and the imagination of our minds
- Lord Caitanya quoted a verse from the Padma Purana (62.31) in which it is stated that the Lord ordered Mahadeva, Lord Siva, to present some imaginary interpretations of Vedic literatures in order to divert people from the actual purpose of the Vedas
- Lord Krsna therefore decided that He would give more material opulence to Sudama Vipra than could be imagined even by the King of heaven
- Love is something tangible. It is not merely fantasy or imagination. So we Krsna conscious people accept Krsna as God, and we are worshiping Krsna, and we are making progress
M
- Maharaja Yudhisthira was the emblem of religion. When he was ruling his kingdom with the help of Lord Krsna and Arjuna, the opulence of his kingdom surpassed all imaginations of the opulence of the kingdom of heaven
- Make your point like that we should not be attracted by the so-called material bodily comfortable life. This is also comfortable. Simply we imagine that city life, having many cars and many skyscraper buildings, big, big roads, that is comfortable
- Material scientists are attempting to go to the moon and other planets, but they cannot imagine going to the topmost planet, Brahmaloka, for it is beyond their imagination
- Matter we can understand, but on account of our long association with the matter, we cannot understand what is that spirit. But we can imagine that there is something which distinguishes a dead body and living body
- Mayavada philosophy supports the impersonalist view that Narayana, the Supreme Personality of Godhead, has no form. One can imagine impersonal Brahman in any form - as Visnu, Lord Siva, Vivasvan, Ganesa or Devi Durga
- Mayavadi philosophy has the audacity to reject the purpose of Vyasadeva, as explained in the Vedanta-sutra, and to attempt to establish a doctrine of transformation which is totally imaginary
- Men with a poor fund of knowledge only accept the history of the world from the time of Buddha, or since 600 B.C., and prior to this period all histories mentioned in the scriptures are calculated by them to be only imaginary stories. That is not a fact
- Modern education has artificially devised a puffed up concept of womanly life, and therefore marriage is practically now an imagination in human society. Nor is the moral condition of woman very good now. BG 1972 purports
- Modern scientists imagine that life can be produced from chemical combinations
- Move The Mayavadis imagine that one can think of the lotus feet of Lord Siva or Lord Brahma or the goddess Durga to achieve liberation, but this is not so
- Mukhya-vrtti ("the direct meaning") is abhidha-vrtti, or the meaning that one can understand immediately from the statements of dictionaries, whereas gauna-vrtti ("the indirect meaning") is a meaning that one imagines without consulting the dictionary
- Mundane speculators cannot capture the spiritual elephant within their limited conception. It is just like a frog’s trying to measure the Atlantic Ocean by imagining it so many times larger than his well
- My dear Parvati, in Kali-yuga I (Siva) assume the form of a brahmana and teach this imagined Mayavada philosophy. In order to cheat the atheists, I describe the Supreme Personality of Godhead to be without form and without qualities
N
- Nanda Maharaja could not understand how the inhabitants of his house had allowed Putana to enter the house, nor could he imagine the gravity of the situation
- Neither Sanjaya nor Dhrtarastra was present, but Sanjaya, by the grace of Vyasa, could see whatever happened. Thus he now compares the situation, as far as it can be understood, to an imaginable phenomenon. BG 1972 purports
- No one can become one with or equal to God. To imagine this is to continue one's bondage in material existence
- No one can even imagine how eager the gopis were to see Krsna again. As soon as Krsna became visible to them, they took Him inside their hearts through their eyes and embraced Him to their full satisfaction
- No one wants to grow old or suffer from disease, but everyone must do so. Where then is the enjoyment? This enjoyment is all nonsense because within this material world there is no enjoyment. It is simply our imagination
- Nobody can give a clear conception of God. If you have no understanding of what God is, where is the question of love? Love is not mere fantasy or imagination. You cannot love air. You love a person, a beautiful person
- Nonbelievers put forward their own theories of the creation, which usually result in statements such as, "It's hard to understand," "Our imagination cannot conceive it, but it's quite possible," "It's incomprehensible," and so forth
- Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers
- Now we are getting milk powder, but there will be no milk. It is not my imagination. They are described in the symptoms of Kali-yuga, that the end of Kali-yuga these things will happen. That means more and more suffering
- Nowadays it is democratic days, majority. So as this Krsna consciousness movement is also taken as one of the sentimental movements... It is the most scientific movement, but because there are so many gurus, rascals, they imagine something and cheat
- Nowadays it is the fashion of the atheistic class of men to try to become God by following some mystic process. Generally the atheists claim to be God by dint of their imagination or their meditational prowess. Krsna is not that kind of God
O
- Of course we can hardly imagine how the sun-god can be a person. The sun is a great fiery globe, and we think that it is impossible for anyone to live there, but this thinking is simply shortsighted
- On the whole, Srimad-Bhagavatam, the spotless Purana, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries
- One can imagine how beautiful this spot (Kailasa) was and how much the demigods passing through enjoyed the atmosphere
- One can imagine the swiftness of the spiritual form by comparing it to the speed of the mind. In less than even a moment, a perfect devotee can return home, back to Godhead, immediately after giving up his material body
- One can imagine what the pangs of birth are like. The child remains for ten months in that horrible condition within the abdomen, and at the end of ten months he is forcibly pushed out
- One cannot imagine something about God or His form. Such imagination is not accepted by those who are serious about enlightenment. Here (in CC Adi 3.111) Brahma says that one can know Krsna through the path of properly understanding the Vedic texts
- One important statement here (in SB 3.28.30) is dhyayen manomayam. Manomayam is not imagination. Impersonalists think that the yogi can imagine any form he likes
- One may set forth some imaginary reason why the nearest tree or house did not catch fire whereas a tree or house in a distant place did, but actually the reason is destiny
- One must be confident about the qualifications of his teacher; one should not approach a layman for replies to specific spiritual inquiries. Such inquiries, when replied to with imaginative answers by the teacher, are a program for wasting time
- One must receive knowledge from a person to whom the Lord has revealed Himself; there is no value in creating an imaginary name or form for the Lord
- One of the Lord's names is Urukrama, or one whose actions are very wonderful and are beyond the imagination of the living being, so the actions of His devotees sometimes appear very wonderful due to the direction of the Lord
- One of the sannyasis declared, Actually, every one of us now knows that the interpretations given by Sankara are all artificial and imaginary, but because we belong to Sankaracarya's sect, we take it for granted that his interpretation is the right one
- One politician has said that Kuruksetra refers to the body, but in the dictionary there is no such definition. this imaginary meaning is gauna-vrtti, whereas the direct meaning is mukhya-vrtti or abhidha-vrtti. This is the distinction between the two
- One should always remember that all Vedic literatures are self-evident. No one is allowed to interpret the Vedic verses. If one does so, he indulges in imagination, and that has no value
- One should not foolishly adopt any of the slogans concocted by imaginative devotees. If one actually wants to derive the effects of chanting, one must strictly follow the great acaryas
- One should not imagine so-called happiness through mental concoction. Rather, the best course is to engage the mind in the service of the Lord, Hrsikesa, and thus feel real blissful life
- One should not imagine that such an arrangement (of the cosmic manifestation) can exist without conscious direction. In our practical experience we never see that inert bricks can themselves construct a big building
- One should refer to Srimati Radharani’s soliloquy after meeting Uddhava in Vrndavana. Sri Caitanya Mahaprabhu presented a similar picture of such ecstatic imaginary talking
- One should try to understand the appearance and disappearance of the Supreme Personality of Godhead from Vedic authorities, not from imagination. One who follows his imaginations about the Supreme Personality of Godhead is condemned
- One wants to go to the heavenly planets to enjoy with the young girls there and drink soma-rasa. Such imaginary pleasure, however, has no value
- One's kingdom, military power, treasury, servants, ministers, friends and relatives are all causes of fear, illusion, lamentation and distress. They are like a gandharva-nagara, a nonexistent palace that one imagines to exist in the forest
- Our power to think about space and time is also limited. Time is eternal; we may imagine billions and trillions of years, but that will still be an inadequate estimate of the extent of time
P
- Patanjali, one of the greatest authorities on the yoga system, has tried to conceive an imaginary form of the Supreme Lord
- People think that this is idol worship and imagination, but this method is prescribed in all the sastras for developing God consciousness. It is an actual science
- Perfect knowledge is that the Supreme Soul, Krsna, is the supreme shelter for all living entities, and giving up such shelter, the living entities are deluded by the material energy, imagining themselves to have a separate identity. BG 1972 purports
- Persons who cannot think of anything beyond the limit of their own power are like frogs in a well who cannot imagine the length and breadth of the great Pacific Ocean
- Philosophers following the precepts of Patanjali practice raja-yoga. They imagine a form of the Absolute Truth within many forms. That is their process of self-realization
- Please make the general populace averse to Me by imagining your own interpretation of the Vedas. Cover Me in such a way that people will take more interest in advancing material civilization just to propagate a population bereft of spiritual knowledge
- Prahlada Maharaja says we are imagining that there are different types of pleasure on account of different types of body, but the pleasure is fundamentally the same
- Prakasananda Sarasvati said, "We can understand the faults You (Lord Caitanya) have pointed out in the Mayavada philosophy. All the explanations given by Sankaracarya are imaginary
- Prakasananda Sarasvati said: You (Caitanya) have not explained the codes of the Vedanta-sutra and Upanisads according to Your own imagination but have presented them as they are. Thus we are all pleased to have heard Your explanation
- Pratyaksa, direct perception. Pratyaksa, anumana and sruti. Anumana means I cannot see directly, but by the symptoms I can imagine
R
- Regarding the book distribution to the Indians, yes that was my program. Hold a meeting and sell books. These books are not fiction or imagination. If the Indians like the authority of the books, take advantage and distribute profusely
- Regarding the sketch of the Six Goswamis I think it is some imagination. Too much imagination is not good. It is better not to go beyond the limitations as described in the Sastras
S
- Sages said, "When a person dreams at night, hallucinatory figures created by the dream are accepted as real, and the imaginary dream body is accepted as one’s real body"
- Sankaracarya's explanations of the Upanisads and Vedanta-sutra are all imaginary. We may sometimes accept such imaginary explanations for the sake of sectarian feuds, but actually such explanations do not satisfy us
- Sankaracarya, unnecessarily fearing that by parinama-vada (transformation of energy) Brahman would be transformed (vikari), has imagined both the material world and the living entities to be false and to have no individuality
- Simply imagining that "I have become liberated," that will not help. Maya is so strong that simply your concoction that "I have become liberated" will not do. Not fanciful imagination. One has to take actual process for becoming liberated
- Simply to teach the children of the Yadu dynasty there were as many as 38,800,000 tutors, or acaryas. If so many teachers were needed to educate their children, one can simply imagine how vast was the number of family members
- Since the bodies of the damsels in the upper planetary systems are so beautiful, we can just imagine how beautifully formed are the bodies of the Vaikuntha damsels or the damsels in Vrndavana, the gopis
- Since the city (Ayodhya) was sprinkled with perfumed water, we can simply imagine how opulent it was in other respects. Why should the citizens not have felt happy during the reign of Lord Ramacandra
- Since the yogi has so many transcendental objectives on which to meditate, there is no reason for his meditating on something imaginary, as is the practice of the so-called yogis whose objective is impersonal
- Since there are innumerable universes, no one can imagine the totality of the manvantara incarnations
- Since they (the materialists) do not believe in the existence of God, they have manufactured the idea that God is impersonal and that to have some conception of God one may imagine any form
- Since this universe has no real ultimate existence, the things within it - shortness, differences, grossness, skinniness, smallness, bigness, result, cause, living symptoms, and materials - are all imagined
- So this is going on, imagination. Imagination.... "I shall become so great that I shall kick Krsna's law," and whatever pot he had-broken. That's all. Rascals, simply rascals
- So to anyone who is constantly engaged in addressing the Lord and His energy, we can imagine how much the Supreme Lord is obliged. It is impossible for the Lord to ever forget such a devotee
- So when there is systematic law, there is systematic law-giver, controller, supervisor, superintendent. So we are not imagining, but we'll take it from authority, Vedic information, which is accepted by a great culture, great acaryas, great teachers
- So you are reading Bhagavad-gita throughout the whole life, but when the Lord speaks something which does not tally with our imagination, we reject it. That is not the process of Bhagavad-gita reading
- Sometimes he imagines a great palatial city in which he desires to live happily with his family members and riches. He thinks himself fully satisfied if this is possible, but such so-called happiness continues only for a moment
- Sometimes he sees an imaginary palace in the forest, and sometimes he is bewildered by seeing a fleeting fiend or ghost, which appears like a meteor in the sky
- Sometimes in the present body the living entity feels that many of his desires and imaginations are not fulfilled
- Sometimes Lord Ramacandra's activities are described in terms of one's own imaginations, speculations or material sentiments. But the characteristics of Lord Ramacandra should not be handled as something imaginary
- Sometimes the word bhavana is misinterpreted as "imagination." But bhavana does not mean "imagination;" it means giving actual shape to the description of Vedic literature
- Sometimes they (pasanda) create their own imaginary God or accept an ordinary person as God and advertise him as equal to the Supreme Personality of Godhead
- Sometimes we give instructions to our students about the bodily features of the Lord, and they paint Him. Their paintings are not imaginary. The description is given through disciplic succession, just like that given by Narada Muni
- Srila Bhaktisiddhanta Sarasvati Thakura remarks - The impersonalists imagine some forms of the Absolute Truth through the direct perception of their senses
- Srila Bhaktisiddhanta Sarasvati Thakura remarks - The impersonalists worship imaginary forms, but neither Srimad-Bhagavatam nor Sri Caitanya Mahaprabhu accepts this sense gratificatory worship to be of any spiritual significance
- Srila Krsnadasa Kaviraja Gosvami, the author of Sri Caitanya-caritamrta, predicts in verses 225 and 226 (of CC Adi-lila, Chapter 5) that in the future those who manufacture imaginary methods of worship will gradually give up the worship of Radha-Krsna
- Srila Sukadeva Gosvami continued: The son of Maharaja Bharata known as Sumati followed the path of Rsabhadeva, but some unscrupulous people imagined him to be Lord Buddha himself
- Srimad-Bhagavatam is stated here as the essence of the Vedas. It is not an imaginary story as it is sometimes considered by unauthorized men. It is also called Suka-samhita, or the Vedic hymn spoken by Sri Sukadeva Gosvami, the great liberated sage
- Sripada Sankaracarya has given his interpretation and imaginary meaning. It does not actually appeal to the mind of any sane man. He has done this to convince the atheists and bring them under his control
- Sripada Sankaracarya wanted to establish the predominance of one's spiritual identity; therefore he wanted to convert the atheists through an imaginary interpretation of the Vedic literatures
- Subtler than the ethereal sky is the mind, and finer than the mind is the intelligence. Spirit is still finer than the intelligence, and by nature it is completely different from matter. we can just imagine how quickly the spirit soul can travel
- Such (rascals and the lowest of) men cannot understand that the events described by Vyasadeva in the puranas and other sastras are not fictitious or imaginary, but factual
- Such a chanter (who thinks that the holy name is imaginary) of the name of the Lord cannot achieve the desired success in the matter of chanting the holy name
- Such a person (who is in a bodily concept of life) does whatever he likes, whatever he imagines, and therefore, being subject to the laws of nature, he suffers miserably again and again in different material bodies
- Such descriptions (in Brahama-samhita) of the Lord's body are not imaginary; rather, they are the statements of those who have seen the Lord with their supernatural vision. This supernatural vision is bestowed upon devotees like Brahma
- Such descriptions (of Lord's bodily features given by Narada Muni) should be accepted, and if they are painted, that is not imaginative painting
- Such descriptions of the Lord's body are not imaginary; rather, they are the statements of those who have seen the Lord with their supernatural vision
- Such Mayavada philosophical commentaries (one impersonally consider oneself the Supreme Lord) upon the Vedanta-sutra are simply imaginary, but there are other commentaries on the Vedanta-sutra
- Such visualization (Krsna is visva-murti) of the transcendental form of the Lord is neither false nor imaginary but is factual Absolute Truth
- Suppose there is a very big man in your country. If you speculate about him at home, the knowledge is never perfect. Speculative knowledge is never perfect, especially when you imagine something about somebody. That is all humbug; it has no meaning
T
- The actual form of life for the living entities is one of spiritual happiness, which is real happiness. This happiness can be achieved only when one stops all materialistic activities. Material sense enjoyment is simply imagination
- The appearance of Krsna is the answer to all imaginative iconography of the Supreme Personality of Godhead. Everyone imagines the form of the Supreme Personality of Godhead according to his mode of material nature
- The argument may be put forward, How can something the size of a thumb be accommodated within the heart of an ant? The answer is that this thumb measurement of the Supersoul is imagined in proportion to the body of the living entity
- The atmosphere of the city was very healthy and beautiful (in the palace of Maharaja Uttanapada); it can simply be imagined from its description
- The attempts to go from the earth to the moon have failed, but the people of earth can understand what exists on other planets. There is no need of imagination; one may take actual knowledge from Srimad-Bhagavatam and be satisfied
- The conception of enjoyment is beautiful women, ornaments and riches. And all of these were fabulously present in the palaces of Krsna, defeating even the imagination of Kuvera, Lord Indra or Lord Siva
- The conception of various controlling demigods who inhabit the higher planetary systems for the management of universal affairs is not imaginary, as proposed by persons with a poor fund of knowledge
- The conclusion is that the import of the Vedanta-sutra is covered by the imaginary explanation of Sankaracarya. Whatever Sri Krsna Caitanya Mahaprabhu has said is perfectly true
- The constant dancing before the doors of Krsna's palaces was not to be imagined even by the demigods in the heavenly kingdom
- The defect in the modern society. They imagine. This business should be given up. He must follow. Sadhu-marganugamanam, which is prescribed by the sadhu, guru, you have to accept that. You cannot manufacture your own way
- The demigod planets means their higher standard of life and span of life, more facilities, thousands and thousands - they are beyond our imagination. Just like Brahma, Brahmas life is described in the Bhagavad-gita, only one day: sahasra-yuga-paryantam
- The description given by Narada Muni (in SB 4.8.46) is not imaginary
- The descriptions in verses 9-11 (SB 3.21) of the Lord in His transcendental, eternal form are understood to be descriptions from the authoritative Vedic version. These descriptions are certainly not the imagination of Kardama Muni
- The dimension of the spirit soul is very minute and is given in the scriptures as kesagra - one ten thousandth the portion of the tip of a hair. We can hardly imagine a very small point divided into thousands of parts
- The durations of these breaths, which constitute a life of a Brahma, are described in BG as many trillions of earth years. One may say that this is all fictitious and imaginary, but unless one believes it, one has no right to touch BG
- The elderly friends said, "If you will all look more closely you will see that it is only a thunder cloud upon Govardhana Hill; it is not the Aristasura in the shape of a bull, as you have imagined"
- The external energy is this material nature, and the internal energy, there is another, spiritual nature. As you see this universe, as far as you can see or imagine, it is covered. This is material energy
- The factual meaning of the aphorisms of the Vedanta-sutra is as clear as sunshine. The Mayavadi philosophers simply try to cover the sunshine with the clouds of interpretations imagined by Sankaracarya and his followers
- The first-class materialists (the Mayavadis) imagine five specific forms of the Lord, but when they try to equate the worship of such imaginary forms with bhakti, they are immediately condemned
- The great rsis like Vyasa had no business putting some imaginary stories in their literatures
- The great sages have written so many Vedic literatures such as the Puranas, etc. The Puranas are not imaginative; they are historical records. BG 1972 Introduction
- The greatness of the Supreme Lord is so great that it cannot be imagined even by the great brahmacaris or sannyasis, but such happiness is factually attained by the unalloyed devotees of the Lord, by His divine grace
- The heart of the body, that is made of material element; that will lie down here. But the soul will be taken; there is arrangement. This is very, very subtle arrangement, and these rascals, they do not know how things are going on. They are imagining
- The impersonalist may say that the Bhagavatam devotees create and imagine someone as the Supreme Personality of Godhead and assign qualifications to Him; but actually it is neither imagination nor an imposition of artificial power
- The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form
- The impersonalists imagine some form of the impersonal Brahman, and to facilitate meditation they concentrate upon the forms of Visnu, Siva, Ganesa, Surya and goddess Durga. Actually these pancopasakas are not devotees of anyone
- The impersonalists imagine some form of the impersonal Brahman, and to facilitate meditation they concentrate upon the forms of Visnu, Siva, Ganesa, Surya and goddess Durga. As it is said, to be a servant of everyone is to be a servant of no one
- The impersonalists imagine some form of the Supreme Lord, but the personalists do not imagine this; they actually see. Whether one imagines Him or actually sees Him, one has to concentrate his mind on the personal form of Krsna
- The impersonalists imagine that Lord Brahma is the impersonal form in the material mode of passion. BG 1972 purports
- The impersonalists imagine the various demigods to be forms of the Lord. For example, the Mayavadis worship five demigods pancopasana
- The impersonalists recommend that one can arbitrarily concentrate one's mind on some form he imagines or which pleases him. But here it is said that the form which the Lord showed to Kardama Muni by His divine grace is described in the Vedic literature
- The incarnation (of God) performs a task which is not even imaginable by the tiny brain of mankind
- The inhabitants of Kimpurusa-loka can perform many wonderful mystic demonstrations. In other words, they can exhibit as many wonderful things as one can imagine. The inhabitants of this planet can do whatever they like, or whatever they imagine
- The Krsna arca-murti, it is not imagination, as rascals think, that they have imaginated an idol. This is not idol worship
- The law of gravitation, the so-called scientists' imagination, does not act when Urukrama, the Supreme Personality of Godhead, acts
- The Lord (Caitanya) further added that the Mayavada philosophy taught by Sripada Sankaracarya is an imaginary explanation of the Vedas, but it had to be taught by him (Sankaracarya) because he was ordered to teach it by the Personality of Godhead
- The Lord is not imaginary, nor is His holy name. There are persons with a poor fund of knowledge who think the Lord to be an imagination of the worshiper and therefore think His holy name to be imaginary
- The material mode of goodness has nothing to do with spiritual varieties. Mayavadi philosophers, however, cannot clearly understand spiritual varieties; therefore they imagine a negation of the material world to be the spiritual world
- The Mayavada philosophy is that - The Absolute Truth is impersonal. That is the final understanding. So because we cannot think of impersonal, meditate upon that, let us imagine some form
- The Mayavadi philosopher takes all these forms of the deity to be imaginary, but actually they are accepted in the Vedic scriptures to be identical with either the Supreme Lord or a respective demigod
- The Mayavadi philosopher tries to establish that the living entity is only imaginary and that the Supreme Personality of Godhead is under the influence of maya. Hearing this kind of commentary breaks the heart and life of a devotee
- The Mayavadi says that because one is unable to fix his mind on the impersonal existence of the Absolute Truth, one can imagine any form he likes and fix his mind on that imaginary form; but such a process is not recommended here
- The Mayavadiphilosophers have the audacity to reject the purport of what Vyasadeva explained in the Vedanta-sutra and to say he attempted to establish a doctrine of transformation of the Supreme, which is totally imaginary
- The Mayavadis imagine themselves to be the Supreme. They imagine that the Supreme has no personal form and that all His forms are imaginary like the will-o'-the-wisp or a flower in the sky
- The Mayavadis say that Brahman has no rupa, no form, and they suggest that we imagine some form. This is not the case with Krsna. Krsna is present in His original form, and He is described in Vedic literatures. We have recounted these descriptions before
- The mercy the Lord bestows upon a particular person engaged in executing the responsible work entrusted unto him is beyond imagination. But His mercy is received due to our penance and perseverance in executing devotional service
- The modern historians cannot catch up the link, and thus they unauthoritatively remark that the Puranas are all imaginary stories only
- The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal brahma-jyotir of the Lord
- The opulence we possess is impossible for either you or your flatterers to imagine, persons who engage in fruitive activities by performing great sacrifices are concerned with satisfying their bodily necessities by eating foodstuff offered as a sacrifice
- The perfect being, or the Lord, cannot be approached even by the illusory energy, who can only work on the living entities. Therefore it is sheer imagination that the Supreme Lord is illusioned by the illusory energy and thus becomes a living being
- The Personality of Godhead is not an imagination by the devotee for facility of worship, but is the Supreme Person in fact and figure. The impersonal feature of the Absolute Truth is but His radiation, as the sun rays are but radiations from the sun
- The planets below the earth down to the Patala planet are full of various kinds of living beings; no planet is vacant, as wrongly imagined by the modern so-called scientist
- The poor foolish materialist can just imagine how ignorantly he puts forward an insignificant creature to become His rival incarnation, simply on the allegations of a dying man
- The process of bhakti-marga is the process of submission. There is no question of subjecting God to our imagination
- The real entity is the Lord Himself, and all others are imaginary, for everything is included in Him only
- The Sankarite philosophers' theory that we have to imagine a shape of God is more dangerous than denial of the existence of God
- The second class includes the worshipers of the demigods, those who by imagination consider any form to be the form of the Supreme Lord. BG 1972 purports
- The sixth offense (hari-namni kalpanam) is to consider the holy name of the Lord to be imaginary
- The small spiritual spark, the living entity, very small, we cannot even imagine with our material brain. It is one ten-thousandth part of a point. We, in the material world, we cannot measure the length and breadth of point
- The soul is hundreds of thousands of times finer & more powerful than intelligence. We can thus only imagine the velocity of the soul in its traveling from one planet to another
- The soul is hundreds of thousands of times finer and more powerful than intelligence. We can thus only imagine the velocity of the soul in its traveling from one planet to another
- The spiritual airplanes from the spiritual planets can take one back home, back to Godhead, in a second. The speed of such a spiritual plane can only be imagined
- The Srimad-Bhagavatam gives us many clues about other planets far, far away from us which modern planes and spacecraft cannot reach, even by imaginary speeds
- The sunshine is all-pervading over the universe. It is not imagination. We get from Vedic information. It is said, yasya prabha prabhavato jagad-anda-koti (Bs. 5.40). This is brahma-jyotir
- The theory that the modern atomic bomb explosions can annihilate the world is childish imagination
- The three divisions of the complete planetary systems are here (SB 2.5.42) mentioned; fourteen are imagined by others, and that is also explained
- The truths described in the Vedic literatures are not theories of mundane imagination, nor are they fictitious, as the less intelligent class of men sometimes think
- The universal form of the Lord is the secondary imagination of the impersonal form of the Lord, but the primary form of the Lord is Syamasundara, with two hands, playing on His eternal flute
- The Vedic process is to follow in the footsteps of great authorities, and that is the only process for knowing that which is beyond our imagination
- The Vedic statements are self-evident. Whatever is stated there must be accepted. If we interpret according to our own imagination, the authority of the Vedas is immediately lost
- The very word "Krsna" means all-attractive, but Radharani is so great that She attracts Krsna. If Krsna is always attractive to everyone, and Radharani is attractive to Krsna, how can we imagine the position of Srimati Radharani
- The virat universal form of the Lord is an imagination for the material world. It has nothing to do with the spiritual world, or the kingdom of God
- The whole life of Brahma is contained within one breath of the Maha-Visnu. Thus it is not possible for us to imagine the breathing power of the Supreme Lord. That Maha-Visnu is but a partial manifestation of Krsna
- The wonderful characteristics of the gopis are beyond imagination. They have no desire for personal satisfaction, yet when Krsna is happy by seeing them, that happiness of Krsna makes the gopis a million times more happy than Krsna Himself
- The word abudhah is significant here. Due to ignorance only, the foolish mundane wranglers misunderstand the Supreme Lord and spread their foolish imaginations amongst innocent persons by propaganda
- The word anusasmara is very significant. God consciousness is not imaginary or concocted
- The word gandharva-puram is very significant. Sometimes in the forest a very big castle appears, and this is called a castle in the air. Actually this castle does not exist anywhere but in one's imagination. This is called gandharva-pura
- The word kalpayanti, or "imagine," is significant. The virat universal form of the Absolute is an imagination of the speculative philosophers who are unable to adjust to the eternal two-handed form of Lord Sri Krsna
- The word samsucitam in this stanza is also significant. One should not think for a moment that the realization of Narada was childish imagination only. It is not like that. It is so realized by the expert and erudite scholars
- The Yamadutas could not imagine that two judges would give two different verdicts in the same case, and therefore they wanted to know who the central judge is
- Their (the Mayavadis) imaginative mental speculation cannot deter the progress of the Krsna consciousness movement, which is completely spiritual and is never under the control of such Mayavadis
- There (in the Bhakti-sandarbha) is a discussion of the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the maha-bhagavata (liberated devotee) & service to him
- There are also some thinkers who believe that no one can ascertain the cause of distress by argumentation, nor know it by imagination, nor express it by words. O sage amongst kings, judge for yourself by thinking over all this with your own intelligence
- There are innumerable Brahmas, and all of them live only during one breathing period of Maha-Visnu. So we can just imagine how the incarnations of the Lord work all over the material worlds, which comprehend only one-fourth of the total energy of God
- There are innumerable universes, with one Brahma in each of them, and all of them are created and annihilated during the breathing time of the purusa. Therefore one can simply imagine how many millions of Manus there are during one breath of the purusa
- There are many unauthorized pictures painted by so-called imaginative artists, but we don’t want such pictures in our temples
- There are no horse's eggs, there is no rabbit's horn, and there are no flowers growing in the sky. There are many things which exist in name or imagination but actually have no factual manifestation
- There are other Vedanta commentaries, written by Vaisnava acaryas, none of whom follow Sri Sankaracarya or accept the imaginative commentary of his school. Their commentaries are based on the philosophy of duality
- There are so many unscrupulous imaginations on the part of the monists to endeavor to put both the Lord and the living being in the same category
- There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not jnani, they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast
- There is a class of jnanis called impersonalists who say that because worshiping the impersonal is too difficult, a form of God has to be imagined. These are not real jnanis - they're fools
- There is no material contamination in transcendence, nor is there any possibility of imagining a spirituality in matter. One cannot accept matter as spirit
- There is no possibility of enjoying this transcendental parakiya-rasa within the material world. It is stated in Srimad-Bhagavatam that one should not imitate this parakiya-rasa even in dream or imagination. Those who do so drink the most deadly poison
- There may be many mountains, rivers, trees, bees, tigers and snakes that are situated far away, but in a dream one may imagine them to be nearby
- These (Krsna is the enchanter of Cupid, and Radharani is the enchanter of that enchanter) are very exalted spiritual understandings in Krsna consciousness. They are not fictional, imaginary, or concocted. They are facts
- These people, who were actually atheistic and of bad character, took up the Vedic principles in an imaginary, infamous way to support their activities
- They (a class of men who are not very authorized) imagine that they have become associates of the Lord simply by thinking of themselves like that. This external behavior is not at all according to the regulative principles
- They (less intelligent men) cannot imagine how a person like Krsna could be the origin of everything. Such persons are described as moghasah, baffled in their hopes
- They (nondevotees who accept severe austerities and penances) fall down from their position of imagined superiority because they have no regard for Your (Visnu's) lotus feet - SB 10.2.32
- They (so-called devotees) say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops
- They (the demigods) can imagine something by mental speculation, but it is not possible to understand Krsna by such foolish speculation. BG 1972 purports
- They (the demons) imagined the twilight to be a very beautiful woman with tinkling bangles on her feet, a girdle on her hips, and beautiful breasts, and for their sexual satisfaction they imagined the appearance of this beautiful girl before them
- They (the impersonalists) imagine, "When one is person, he is a person like me. I cannot do this. Therefore He (Krsna) cannot do." Therefore they are mudha. Avajananti mam mudhah
- They (the impersonalists) think that the control behind this (God's) gigantic manifestation is imagination. Intelligent persons, however, can estimate the value of the cause by observing the wonders of the effects
- They are imagining, "I think it is like this and that." There is no value of this "I believe," "I think," "I conjecture." You can do that, but things are going on. The government is very, very strong. Little deviation from the law, you will be punished
- They are not fiction or imaginary stories, all the Puranas. Itihasa, yes. So Sukadeva Gosvami is giving an instance from the history which is very instructive
- They are not fit for advancing in devotional service, or Krsna consciousness. Such materialistic persons are interested in newspaper stories, novels and imaginary dramas
- They are self-realized souls, therefore if they write something song about Krishna that will be perfectly from the transcendental platform, without any tinge of mundane influence or nonsense imagination
- They imagined it (Aghasura's mouth) to be similar to the mouth of a great python. In other words, the boys, unafraid, thought that it was a statue made in the shape of a great python for the enjoyment of their pastimes - SB 10.12.18
- They say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops. That is the theory put forward by the Mayavada philosophy
- Things which are beyond your imagination, beyond your reach, beyond your thoughts, beyond your words, beyond your sense perception, how you can understand them by your experimental so-called scientific research
- Thinking the Absolute Truth to be without form, the Mayavadis say that the word bhakti can apply to any form of worship. If this were the case, a devotee could imagine any demigod or any godly form and worship it. This, however, is not the real fact
- This (Aghasura in the shape of a python) is a spot of beauty for sporting - This is what they (the boys) imagined
- This (CC Madhya 6.132) is typical of all Mayavadis or atheists who interpret the meaning of Vedic literature in their own imaginative way
- This (pancopasana) imaginary deity worship has recently been transformed into Mayavada impersonalism. For want of Krsna consciousness, people are victimized by the Mayavada philosophy, and consequently they sometimes become staunch atheists
- This (that Krsna refresh our heart) is not a concoction of childish imagination but a factual experience of spiritual realization. One who has sincerely followed the footsteps of Krsna or His bona fide servants has also realized this simple truth
- This brahmana, instead of chanting some mantra, imagined that he was physically securing water from all these rivers in golden and silver water pots
- This evolution theory is already mentioned. Darwin has taken this from this Vedic knowledge, and he has placed the whole thing in his imaginative way. Otherwise the evolutionary process is mentioned in the Vedic scripture
- This hoggish civilization is real civilization. To become like hog, that is real civilization. And to give up this process, thinking of soul, elevation of the soul, going back to Godhead - simply imagination, brainwashing
- This is Kali-yuga. The leaders also do not associate with sat, and they create their own imagination. Sat, om tat sat. Bhagavan is the supreme sat. So they do not care for Bhagavan, so there is no sat-sanga. Asat-sanga
- This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogis in meditation. It is not imaginary but factual, as proved by great yogis
- This is Vedic information. It is not imagination, imperfect imagination. No. It is fact. So we learn from the sastra that on account of illumination of the moon, the vegetation in every planet is, I mean to say, flourishing condition, due to the moon
- This material creation, having been created by the external energy of the Lord, is like an imaginary town visualized on a hill or in a forest
- This painting of Krsna is not an artist's imagination. It is exactly the form. So here is the form of the Lord. Here is the name of the Lord. Here is the activities of the Lord. This is clear conception
- This temple (temple of Jaipur) is very ideal place for our imagination of an American house, and it is almost 50% settled that the house may be partly occupied by us
- Those who are impersonalists are also imagining that they are seeing the universal form of the Lord, but from Bhagavad-gita we understand that the impersonalists are not devotees. Therefore they are unable to see the universal form. BG 1972 purports
- Those who do not strictly follow the principles of revealed scriptures are generally called sahajiya, those who have imagined everything to be cheap, and who have their own concocted ideas, and who do not follow the scriptural injunctions
- Those who imagine the form are called iconoclasts. During the Hindu-Muslim riots in India, some Hindus would go to the Moslem mosque and would break statues and images of God, and the Moslems would reciprocate in like manner
- Those who live outside the temples of Krsna consciousness may never have imagined such palatable food as the food we are offering to Krsna, but because it is being offered to Krsna, we also have the opportunity to eat it
- Those who worship the virat-purusa, the universal form of the Lord, conceive of this entire rotating system of planets as an animal known as sisumara. This imaginary sisumara is another form of the Lord
- Thus Sri Caitanya Mahaprabhu criticized Sankaracarya's Sariraka-bhasya as imaginary, and He pointed out hundreds of faults in it. To defend Sankaracarya, however, Sarvabhauma Bhattacarya presented unlimited opposition
- To consider the glories of chanting Hare Krsna as imagination. 6) To give some interpretation on the holy name of the Lord. 7) To commit sinful activities on the strength of the holy name of the Lord
- To imagine some meaning. No imagination. It is all direct interpretation or direct meaning
- To know Krsna superficially, that is a different thing. You can imagine anything nonsense. But if you want to know Krsna as He is, that requires the intelligence
- To our feeble imagination, a castle in the sky is an impossibility, but if we scrutinizingly consider the matter we can understand that it is not impossible at all
- To prove their philosophy, the members of the Mayavada school have given up the real, easily understood meaning of the Vedic literature and introduced indirect meanings based on their imaginative powers
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- Under the spell of vivarta-vada one imagines the separate entities, namely the cosmic manifestation and the living entities, to be one with Brahman. This is due to complete ignorance regarding the actual fact
- Unfortunate, less intelligent persons, bereft of devotional service, cannot understand the Lord's activities, & therefore such persons describe these activities as kalpana-mythology or imagination-because they are rascals and the lowest of men - BG 7.15
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- Water certainly has value, but one drop of water cannot reduce the heat of the desert. In this material world everyone is ambitious, but the heat is very scorching. What will an imaginary castle in the air do to help
- We also have to hear about Krsna. These two processes will increase in such a way that we will automatically become great devotees. Anicchato me gatim anvim prayunkte. This is actually a scientific method. It is not imagination
- We are delivering speeches from authoritative book, Bhagavad-gita. I am not speaking before you of my own imagination. I am speaking from the authorized book
- We are known as Hare Krsna men. So we are not manufacturing something imaginary. That is not our position. Vasudevoktah. We are simply executing what Vasudeva has spoken. That's all. So our task is very easy, because we haven't got to manufacture
- We are not manufacturing something imaginary. That is not our position. Vasudevoktah. We are simply executing what Vasudeva has spoken. That's all
- We are presenting Bhagavad-gita as it is. We do not change by our whimsical imagination, concoction. We do not interpret the words of the Bhagavad-gita according to our own desire
- We are simply dreaming. With few pots we are simply dreaming that "These pots will be increased into so many pots, so many pots, so many pots," then finished. Don't make imagination
- We can certainly imagine how deteriorated human civilization will be by the end of Kali-yuga. Indeed, there will no longer be a sane man capable of understanding God and our relationship with Him
- We can hardly imagine the sufferings of one who maintains a slaughterhouse. He endures suffering not only in this life, but in his next life also
- We can imagine Bhima ready to kill while Draupadi is obstructing him. And in order to prevent both of them, the Lord discovered another two arms. Originally, the primeval Lord Sri Krsna displays only two arms, but in His Narayana feature He exhibits four
- We can imagine how merciful Krsna is to those engaged in His service, risking everything for Him. Therefore it is certain that such persons must reach the supreme planet after leaving the body. BG 1972 purports
- We can imagine the potency of advanced devotional service, especially when devotees sit together and engage in talking of the pastimes of the Supreme Personality of Godhead
- We can only imagine how highly exalted the actual position of a devotee is, and certainly we cannot even conceive how exalted is the position of the Supreme Personality of Godhead
- We can only imagine how much juice there might be in a fruit that is the size of an elephant but has a very tiny seed
- We can simply imagine how powerful Hiranyakasipu was in this material world. But even Hiranyakasipu was cut into small pieces by the nails of Lord Nrsimha. This means that anyone materially powerful cannot stand the strength of the Lord's nails
- We can simply imagine the great fortune of the inhabitants of Vrndavana. It is impossible to describe how, after many, many births of pious activities, they have become so fortunate
- We cannot imagine how beautiful they (the residents of Vaikuntha) are, but their beauty may be compared to the clouds in the sky accompanied by silver branches of electric lightning. The spiritual sky of Vaikunthaloka is always decorated in this way
- We cannot say, "Milk is better than water. I think I will bring Him milk." This is not favorable service. Some so-called bhaktas say, "I can worship the Lord in my own way." This is simply imagination
- We have no imagination, no instrument, neither we have sufficient knowledge what is the length and breadth of the form of the living entity. Therefore Vedic literature gives you an idea that you just try to imagine one ten-thousandth part of the point
- We have no knowledge of these planets, but each and every planet, millions and trillions, they are all congested, full with living entities. This is Vedic information. It is not imagination, imperfect imagination
- We have to imagine that these universes, which according to our limited knowledge are expanded unlimitedly, are so great that the gross and subtle ingredients are not only within the universe but cover the universe in seven layers
- We have to take information of Krsna from the sastra. Sastram eva caksusa. Vedanta-sutra. Your eyes should be sastra, not your so-called imagination. Sastra-caksus
- We have to understand Him in truth, not by imagination, not by malinterpretation, but by fact. The fact is being explained by Krsna Himself. Why we should go to understand Krsna by the commentary of some less intelligent, some poor fund of knowledge?
- We hear from the superior and reproduce it. That is sravanam-kirtanam. Then perfect. If I add something my own imagination, then it will spoil. No addition, alteration; as it is
- We know that all this word jugglery springs from the imagination of Sankaracarya, and yet because we belong to his sect, we accept it although it does not satisfy us
- We should always remember the maxim that one man's food is another man's poison. We should not, therefore, reject the stories and histories of the Puranas as imaginary
- We should not reject that which does not tally with our imagination. BG 1972 Introduction
- What is beyond our imagination, beyond our mental cultivation, beyond the reach of our senses, we have to accept authority. Exactly in the same way, just like we have to accept somebody as our father simply on the version of mother
- What is to be said of a devotee who worships mother Ganges faithfully with a determined vow? One can only imagine the benefit that accrues to such a devotee
- What, then, is the ultimate truth? The answer is that nondual knowledge is the ultimate truth. It is devoid of the contamination of material qualities. It gives us liberation. It is the one without a second, all-pervading and beyond imagination
- When a form of Lord Krsna or Lord Visnu is manifested by presentation of a statue made of earth, it is not imaginary. The earth gives shape to the Lord's forms as described in the scriptures
- When a Vaisnava king like Dhruva Maharaja is the head of the government of the entire world, the world is so happy that it is not possible to imagine or describe
- When a woman is kissed by her husband, her face becomes more beautiful. In Vaikuntha also, although the goddess of fortune is naturally as beautiful as can be imagined, she nevertheless awaits the kissing of the Lord to make her face more beautiful
- When a woman's waist is thin and her breasts are full, she looks very attractive. Agnidhra, his eyes attracted, contemplated the heavy breasts on the girl's thin body and imagined how her back must sustain them
- When he had fixed the form of the Lord in his mind, he (the brahmana) began to imagine in his meditations that he was dressing the Lord very nicely in costly clothing, with ornaments, helmets and other paraphernalia
- When Krsna and Balarama had been going from Vrndavana to Mathura, the inhabitants of Vrndavana had imagined the great fortune of the citizens of Mathura in being able to see the wonderful beauty of Krsna
- When Krsna wants to do something, simply by His willing, everything is performed so perfectly that one cannot imagine how it is being done. BG 1972 purports
- When people will be peaceful, happy in their living condition, that will bring happiness, not by imagining that "If I have got a skyscraper building, I will be happy," and then jump over and commit suicide
- When the atheistic philosophers or the Mayavadis, being unable to understand the inconceivable energies of the Supreme Personality of Godhead, imagine an impersonal void, their imagination is only the counterpart of materialistic thinking
- When they (symptoms of transcendental ecstasy) are manifest, one appears inconceivably crazy. This is called transcendental madness. In this state, there is imaginative discourse, and one experiences emotions like those of a madman
- When things are described about God which is not conceivable by us, they say, "It is mythology. It is imagination." But that is not the fact. The fact is that Krsna or Krsna's incarnation, They have got spiritual expansion
- Wherever there is the living entity, Krsna is there as friend. Su-parna, sayuja. So, from the sastra it is understood, as many material atoms are there, so many spiritual atoms are there. Now you can imagine how many living entities are there
- With a limited source of knowledge and with imperfect senses, any living being, up to the standard of Brahmaji, the highest perfect living being within the universe, can never imagine knowing about the unlimited
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- You can imagine that "There is no God, there is no Yamaraja, there is no punishment. Let me do." That is your fancy. But it is not the fact. Fact is, if we commit some sin we must suffer from it, and there is nobody in the world who can check it
- You can imagine the speed of air. The speed of mind is greater than the speed of the air. You can just experiment. You are sitting here - suppose your home is in London - you can immediately, within seconds you can transfer your mind to your London home
- You have achieved poetic imagination and ingenuity by the grace of your worshipable demigod. But poetry not well reviewed is certainly subject to criticism