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brahmajyoti | brahmajoti | brahmajoti | brahmajyo
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Pages in category "Brahmajyoti"
The following 182 pages are in this category, out of 182 total.
1
A
- A few months during the summer season people can visit this place (Badarikasrama) at great personal inconvenience. There are four dhamas or God's kingdoms which represent the planets of the spiritual sky which consists of the brahmajyoti & the Vaikunthas
- A pure devotee does not desire promotion to heavenly planets, nor does he seek oneness with the brahma-jyotir or salvation or liberation from material entanglement
- All luminaries in the sky are creations of the sun, the sun is the creation of the brahmajyoti, and the brahmajyoti is the effulgence of the Lord. Thus the ultimate cause of creation is the Lord
- Although the impersonal feature of the Absolute is an expansion of the rays of the Supreme Personality of Godhead, He does not need to take care of the impersonalists who enter the brahma-jyotir
- Although the impersonal feature of the Absolute is an expansion of the rays of the Supreme Personality of Godhead, He does not need to take care of the impersonalists who enter the brahmajyoti
- Although they (impersonalists who come down from the brahmajyoti) may attain Brahmaloka, or Satyaloka, all such planets are situated in the material world
- And jyotir means that spiritual world. First appreciation of the jyotirman, Brahman, Brahmaloka, Brahman effulgence, that is the first entrance
- Arjuna then saw the effulgence of light known as the brahmajyoti. The brahmajyoti is situated outside the covering of the material universes, and because it cannot be seen with our present eyes, this brahmajyoti is sometimes called avyakta
- As proved here, the effulgence in every living being is individual. For some time, the effulgence remained outside the demon's (Aghasura) body, individually, and did not mix with the whole effulgence, the brahma-jyotir
- As the sun rays are concentrated in the sun disc, the brahmajyoti is concentrated in Goloka Vrndavana, the topmost spiritual planet in the spiritual sky
- At the end of life the transcendentalists either think of the brahma-jyotir, the Paramatma or the Supreme Personality of Godhead Sri Krsna. In all cases they enter into the spiritual sky. BG 1972 Introduction
- At the time of death, the jiva sets forth on the path to a new life. If one leaves the body at the time designated above, either accidentally or by arrangement, it is possible for him to attain the impersonal brahmajyoti. BG 1972 purports
B
- Because the impersonalists who reach the param padam of the impersonal brahmajyoti do not enter into the Vaikuntha planets, they come down again to this material world and are given shelter in one of the material planets
- Because they (the modern impersonalists) do not know anything beyond their misconception of the brahmajyoti, they cannot understand that Krsna, the Supreme Personality of Godhead, is spiritual and therefore beyond the conception of material illusion
- Both (those who are personally killed by the Lord and those who rely on personal endeavors of mental speculation or mystic powers of yoga) achieve the salvation of merging in the brahmajyoti rays of the transcendental body of the Lord
- Brahma said, "As it is described in Brahma-samhita, the brahmajyoti is nothing but Your personal bodily effulgence. There are many Visnu incarnations & incarnations of Your different qualities, but all those incarnations are not on the same level"
- Brahma-jyotir, which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets with varieties of climates and specific conditions of life
- Brahma-nistham, firmly fixed up in Brahman. To know Brahman means to know not only the impersonal brahma-jyotir, but also Paramatma and Bhagavan. Brahmeti paramatmeti bhagavan iti sabdyate. This is knowledge
- Brahmajyoti is considered by impersonalists to be without variety, and the Buddhists consider it to be void
- Brahmajyoti means spiritual sky. This material sky means brahma-jyotir is covered by material cloud. Actually, everything is brahma-jyotir. Just like clear sky, but some portion of the sky is sometimes covered by cloud
- By following such process (of devotional service to the Lord) one becomes completely detached from all material activities. One who can thus situate himself in the brahmajyoti is equal to the Supreme Personality of Godhead in quality. BG 1972 purports
- By His (Krsna's) impersonal feature He expands the rays of the brahmajyoti, which is limitless and all-pervasive
- By omkara one attains impersonal existence in the brahma-jyoti, and by chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, one attains the spiritual body, and he's situated in the spiritual planets
- By systematic nurturing, the creeper will grow to such an extent that it will 2) reach the effulgent sky, the brahmajyoti, and go farther and farther and reach the spiritual sky, where there are innumerable spiritual planets called Vaikunthalokas
E
- Each of the infinite planets, although unlimited in length and breadth, lies in a corner of the spiritual sky known as the brahmajyoti
- Effulgence means minute particles of the soul assemble together, just like the sunshine is the combination of molecular shining parts. Similarly, we spiritual sparks, when we simply congregate one place, that is called brahmajyoti
- Even if one is promoted to the impersonal brahmajyoti, he runs every chance of falling down into this material world
- Everything is combination of several molecular, atomic parts. That's all. You are also atomic spirit. So all the atomic spirit, when they are together, that is called brahmajyoti
- Everything that exists is situated in that brahmajyoti, but when the jyoti is covered by illusion (maya) or sense gratification, it is called material. This material veil can be removed at once by Krsna consciousness. BG 1972 purports
F
- For the impersonalist the ultimate goal or destination is the brahmajyoti of the spiritual sky, but for the devotees the ultimate goal is the Vaikuntha planets
- From the Svetasvatara Upanisad (3.12): The Supreme Personality of Godhead is Mahaprabhu, who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahma-jyotir
H
- He (a person who considers the association of Krsna to be the highest perfection of life) is not satisfied with merging into brahmajyoti effulgence, for he wants to enter the highest spiritual planet, namely Krsnaloka, Goloka Vrndavana. BG 1972 purports
- He (God) expands Himself by His different energies, as well as by His plenary portions. In a corner of the spiritual sky of brahmajyoti a spiritual cloud sometimes appears, and the covered portion is called the mahat-tattva
- He (mayavadi sannyasi) feels inconvenience without varieties of life. The Bhagavata says, "Their intelligence is not clean." "Although they rise up to the brahma-jyotir," patanty adho tatah, - they again come back
- His (God's) light is distributed in different ways, as the brahmajyoti, as sunlight and as moonlight. Bhagavad-gita confirms that in the spiritual world there is no need of sunlight, moonlight or electricity
I
- I serve the Supreme Personality of Godhead, Govinda, the primeval Lord, the effulgence of whose transcendental body is known as the brahmajyoti - Bs 5.40
- If it is possible to fall down from the brahmajyoti
- If it is possible to fall down from the brahmajyoti, which is beyond the higher planetary systems in this material world, then what can be said of the ordinary yogis and karmis who can only be elevated to the higher material planets
- If someone becomes attached to the principles of salvation or to merging into the existence of the brahmajyoti, his ecstasies gradually diminish into shadow and para attachment or else transform into the principles of ahangrahopasana
- If we desire this (be engaged in Krsna's service birth after birth), Krsna will give us the opportunity. After all, Krsna is everything. He is brahma-jyotir and Paramatma also
- If we simply try to see the effulgent brahma-jyoti, we are unable to see within it. One of the mantras in the Isopanisad therefore petitions the Lord to wind up His effulgence so that He can be seen properly
- If we want to become one with the Supreme, we will be allowed to live outside the Vaikuntha planets, in the brahma-jyotir. However, that position is not eternal
- Impersonal brahmajyoti or localized Paramatma realization is not perfect knowledge of the Absolute Truth because it is partial. BG 1972 purports
- Impersonal Brahman, being formless, is described as adrsya because the impersonal effulgence of brahmajyoti covers the face of the Supreme Lord
- In the Bhagavad-gita, the Lord explains His personal rays (brahma-jyotir), the dazzling effulgence of His personal form
- In the Brahma-samhita this brahmajyoti is described as niskalam anantam asesa-bhutam, or undivided and unlimited and without a trace of the material modes of nature
- In the brahmajyoti there are unlimited Vaikuntha planets, which are spiritual and therefore self-luminous, with a glow many times greater than that of the sun
- In the spiritual sky of the brahma-jyotir there is no change of various kalpas or millenniums, and there are no creative activities in the Vaikuntha worlds. The influence of time is conspicuous by its absence
- In the Vedas and the Bhagavad-gita it is also stated that in the brahmajyoti, or spiritual sky, there is no need of sunlight, moonlight or electricity. All the planets there are self-illuminating, and all of them are eternally situated
- In this verse (of SB 2.6.27), special stress is given to the person of the Supreme Lord, and not to His impersonal brahmajyoti, as being the source of all supplies
- It is correct that the brahma-jyotir is comprised of spiritual souls and that ultimately nothing is impersonal. Dead matter means forgetfulness of Krsna
J
- Just like the light, illumination - there is a source of light, the sunshine, illumination. The source is the sun globe. Similarly, the brahmajyoti, what is the source? Krsna says, brahmanah aham pratistha: I am the source. From Me it is coming
- Just like the sun is covered by the glaring disk. You will find if you look into the sun disk you will find one circle is moving like that. Similarly, in the Upanisad also, we find that the Supreme Lord is hidden within the brahma-jyotir
- Just like within the sunlight, sunshine, there are innumerable planets. We are seeing daily. Similarly, there are innumerable universes in the brahma-jyoti. Yasya prabha prabhavato jagad-anda-koti
K
- Karmi is trying to go to the Svargaloka; jnanis want to go to the brahma-jyoti. The yogis also, they desire like that, because they do not feel very comfortable within this material world
- Kasyapa Muni meditated on the impersonal brahmajyoti by chanting the Gayatri mantra within his mouth
- Kunti prays: O my Lord, Your transcendental form is covered by the yoga-maya. The brahmajyoti is the covering of the internal potency. BG 1972 purports
L
- Liberation from material contamination is the stage at which devotional service can be achieved. For a person who simply wants to have liberation and to merge into the impersonal brahmajyoti, attachment to Krsna is not possible to acquire
- Lord Caitanya quotes one important verse from Bs: "I worship the SPG, by whose personal effulgence the unlimited brahmajyoti is manifested. In that brahmajyoti there are innumerable universes, and each is filled with innumerable planets - Bs 5.40
- Lord Visnu is the resting place of the entire creation: brahmano hi pratisthaham. On Brahman, everything is resting. All the universes are resting on the brahma-jyotir, and all the planets are resting on the universal atmosphere
N
O
- One feels brahma-sukha, spiritual happiness, by merging into the impersonal Brahman because the brahma-jyotir is the effulgence of the Supreme Personality of Godhead
- One who desires to be absorbed in the impersonal brahma-jyotir effulgence should worship the master of the Vedas (Lord Brahma or Brhaspati, the learned priest)
- One who desires to merge into the existence of the Supreme Brahman is at once transferred to the brahma-jyotir of the Supreme Lord and thus attains the spiritual sky
- One who gets liberation by his own effort is called an impersonalist, and he merges into the glaring effulgence of the Lord, the brahma-jyotir
- One who is attached to the impersonal feature of the Supreme Lord, the brahmajyoti, is not described as mahatma in the Bhagavad-gita. He is described in a different way in the next verse (BG 9.15). BG 1972 purports
- One who takes directly to Krsna consciousness automatically knows about brahmajyoti and Paramatma in full. BG 1972 purports
- Oneness with the impersonal brahmajyoti is not ultimate liberation; superior to that is the sublime association of the Personality of Godhead in one of the innumerable spiritual planets in the Vaikuntha sky
P
- Part of this all-pervasive brahmajyoti, which is compared to the sun rays, is covered by the darkness of the mahat-tattva, and this insignificant part is known as the material world
- People are very anxious to understand the Absolute Truth in various ways, especially by experiencing the brahma-jyotir, or Brahman effulgence, by meditation and by mental speculation
- Perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the brahmajyoti effulgence, is not brahma-siddhi. Beyond that brahmajyoti there is the SPG
- Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach the goal of the brahmajyoti
S
- Since its covering is airtight, the darkness within is dense, and therefore the sun and the moon are required for illumination. Outside the universe is the vast and unlimited brahmajyoti expansion, which is filled with Vaikunthalokas
- Since the Lord is very kind to everyone, the impersonalists, who accept bhakti as the means of merging in the existence of the Lord in His impersonal brahmajyoti, are also awarded their desired destination. He has assured everyone in the Bhagavad-gita
- Sisupala achieved oneness with the Lord (Krsna) by merging in the impersonal glare of His body, called the brahmajyoti
- Sisupala, at the time of being killed by the Lord, could not see Him as Krsna, being dazzled by the glare of the brahmajyoti
- So the original primeval cause is vigraha, the personal, and the impersonal spiritual effulgence, brahma-jyotir, is also an effect of the Supreme Brahman
- Spiritual effulgence is the ultimate destination of the impersonalists known as Vedantists. The brahma-jyotir is also described as ananta-param, unlimited and unfathomed
- Sun planet is one of the material creation of Krsna. But as the moon planet reflects the sun planet, similarly the sun planet also reflects brahma-jyoti, and the brahma-jyoti comes out of the bodily effulgence of Krsna
T
- That brahmajyoti (the effulgence of the SPG's transcendental body), which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets with varieties of climates and specific conditions of life - BS 5.40
- The atomic living entities are existent in the Brahmajyoti and the Brahmajyoti is distributed everywhere, so the living entities are also spread everywhere. Their another name is "sarvaga," all-pervading
- The biggest and highest planet in the brahmajyoti is Krsnaloka, or Goloka Vrndavana, where the Supreme Personality of Godhead, Sri Krsna Himself, resides. Lord Sri Krsna never leaves Krsnaloka
- The brahma-jyotir is described in the Brahma-samhita as the rays emanating from that supreme spiritual planet, Goloka Vrndavana, just as the sun's rays emanate from the sun globe
- The brahma-jyotir is the beginning of the spiritual world, and beyond the brahma-jyotir are the Vaikuntha planets. In other words, the brahma-jyotir stays outside the Vaikuntha planets, just as the sunshine stays outside the sun
- The brahma-jyotir is the covering of the internal potency. May You kindly remove this glowing effulgence that impedes my seeing Your sac-cid-ananda-vigraha, Your eternal form of bliss and knowledge
- The brahma-jyotir, or Brahman effulgence, is due to His bodily luster. Therefore it is said here, svayam-jyotih: He Himself is light. His light is distributed in different ways, as the brahma-jyotir, as sunlight and as moonlight
- The brahmajyoti - spiritual effulgence - is just like the sunshine; as the sunshine is full of molecular shining particles, so the brahmajyoti is full of minute portions of the Supreme Personality of Godhead
- The brahmajyoti is a combination of the minute particles known as spiritual sparks, or the living entities, known as cit-kana
- The brahmajyoti is not independent or self-sufficient. Lord Sri Krsna is ultimately the creator of the brahmajyoti, mentioned in this verse (SB 2.5.11) as sva-rocisa, or the effulgence of the transcendental body of the Lord
- The brahmajyoti is spread unlimitedly, and the material world is but a covered portion of an insignificant part of the same brahmajyoti. This covering is temporary, and therefore it is a sort of illusion
- The brahmajyoti is the beginning of the spiritual world, and beyond the brahmajyoti are the Vaikuntha planets. In other words, the brahmajyoti stays outside the Vaikuntha planets, just as the sunshine stays outside the sun
- The Brahman effulgence is impersonal, but the cause of that energy is the Supreme Personality of Godhead. From Him, in His abode, the Vaikunthas, this brahma-jyotir emanates. He is never impersonal
- The demons, thus being killed, would attain either the impersonal brahma-jyotir or His personal abode in the Vaikuntha planets
- The devotees engaged in the transcendental loving service of the Lord never accept the sayujya-mukti, or merging in the rays of the Lord called the brahmajyoti
- The impersonal brahma-jyotir is only the glaring effulgence of the body of the Lord, and there is no difference in quality between the body of the Lord and the impersonal ray of the Lord, called brahma-jyotir
- The impersonal brahmajyoti rests on the person of the Lord, and because everything rests on the brahmajyoti directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only
- The impersonal transcendentalists are simply bewildered by the glaring effulgence of the brahmajyoti
- The impersonalist philosophers, blinded as they are by the dazzling brahmajyoti, can realize neither the factual abode of the Lord nor His transcendental form
- The impersonalist, although merging in the effulgence of the brahmajyoti, is still insecure and therefore generally falls again to this material world. Aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad-anghrayah (SB 10.2.32)
- The impersonalists do not accept spiritual varieties of life. They want to merge into the existence of the Supreme Lord in His Brahman feature (the brahmajyoti). The devotees, however, desire to take part in the transcendental activities of the Lord
- The impersonalists endeavor very strenuously to achieve the impersonal brahma-jyotir, but unfortunately, being bereft of a relationship with the Supreme Personality of Godhead, they come down again to the material world
- The impersonalists who want to merge in the existence of the Lord are allowed to merge as one of the spiritual sparks of the brahmajyoti
- The impersonalists, who aspire to merge in the brahmajyoti effulgence of the Supreme Lord but have no conception of loving devotional service to Him in His personal form in the spiritual manifestation, may be compared to certain species of fish
- The impersonalists, who take much trouble in penance and austerity for self-liberation, may approach the impersonal brahmajyoti, but ultimately, they glide down again to the material world to undergo another term of material existence
- The ingredients of the material manifestation are separated energies of the Lord. Even the brahmajyoti, which is the ultimate goal of the impersonalists, is a spiritual energy manifested in the spiritual sky. BG 1972 purports
- The intelligence of the Mayavadis is not purified; therefore even though they practice austerities for self-realization, they cannot remain within the impersonal brahmajyoti. Consequently, they fall down again into this material world - SB 10.2.32
- The jnanis, or monistic philosophers, because of their impersonal conception of the Lord, cannot enter the Vaikuṇṭha planets, but they also cannot stay eternally in the brahma-jyotir. Thus after some time they fall again to this material world
- The light and the illumination is coming from that localized bulb, similarly, the brahma-jyoti is coming out
- The light of the sun and the moon is also originally emanating from the brahmajyoti, which is the impersonal effulgence of the Lord. BG 1972 purports
- The Lord is the full-fledged form of eternity, bliss and knowledge, but the formless brahma-jyotir is simply eternity and knowledge
- The Lord is the full-fledged form of eternity, bliss and knowledge, but the formless brahmajyoti is simply eternity and knowledge
- The Lord, by His unlimited causeless mercy, has innumerable Vaikuntha planets in the brahma-jyotir sphere of the spiritual world, and in that transcendental world there is an unlimited arrangement for the unlimited pleasure of the living entities
- The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal brahma-jyotir of the Lord
- The nondevotees, the impersonalist, they undergo severe penances and austerities undoubtedly, and they rise up to the brahma-jyotir. Aruhya krcchrena param padam tatah patanty adhah (SB 10.2.32). From there, he again falls down
- The origin of everything is the Supreme Personality of Godhead, Bhagavan, and His bodily effulgence is known as the brahmajyoti, Brahmaloka or Siddhaloka
- The other two (karma-yoga, jnana-yoga) are incompetent in helping one reach the Vaikunthalokas, although they can, however, conveniently take one to the effulgent brahmajyoti
- The personal form of the Lord is also worshiped in meditation as Supersoul, Paramatma, but the impersonal brahma-jyotir is not worshiped
- The plant (of devotional service) even penetrates this brahmajyoti and gradually enters the planet known as Goloka Vrndavana. There the plant takes shelter at the lotus feet of Krsna. That is the ultimate goal of devotional service
- The real sky is the spiritual sky, eternally filled with the rays of the brahmajyoti, and a portion of this unlimited sky is covered by the mahat-tattva cloud of the material creation
- The shining effulgence of all those planets (called Vaikunthas) constitutes the shining sky known as the brahmajyoti. BG 1972 purports
- The spirit souls in the Brahmajyoti, although they have no desire for sense gratification, still they feel inconvenience like the ghost, and they fall down again in the Maya's atmosphere and develop a material body
- The spiritual bodily effulgence of the Supreme Personality of Godhead, Krsna, is called the brahmajyoti, and in that brahmajyoti there are countless planets
- The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahmajyoti effulgence in the spiritual sky. BG 1972 purports
- The sunlight is also emanating from that light which is emanating from that Goloka Vrndavana. That is the real light, which is called brahma-jyoti
- 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 Supersoul coming out of the body enters the impersonal brahma-jyotir; then in His form He remains in His spiritual identity. That Supreme is called the Supreme Personality
- The Supersoul coming out of the body enters the impersonal brahmajyoti; then in His form He remains in His spiritual identity. That Supreme is called the Supreme Personality. BG 1972 purports
- The Supreme Personality of Godhead in His transcendental form of bliss and knowledge is covered by the eternal potency of brahmajyoti and the less intelligent impersonalists cannot see the Supreme on this account. BG 1972 purports
- The Supreme Personality of Godhead, Krsna is described in the Bhagavad-gita as purusottama, or Supreme Personality. It is He only who can award liberation to the impersonalists by absorbing such aspirants in the brahmajyoti, the bodily rays of the Lord
- The transcendental region of that effulgence (brahma-jyotir) is called Siddhaloka or Brahmaloka. When impersonalists achieve liberation, they merge into that Brahmaloka effulgence
- The universal form of the Lord, or the impersonal feature of the Lord known as the brahmajyoti, is clearly explained here and compared to the radiation of the sun
- The Vaikuntha planets and the Goloka Vrndavana planet are all self-illuminating, and the rays scattered by those sva-dhama of the Lord constitute the existence of the brahmajyoti
- The Vaikuntha planets are all self-illuminating like the sun, and the rays of the Vaikuntha planets are called the brahmajyoti
- The Vaikuntha planets are covered by the brahma-jyotir, and therefore one cannot properly understand what those Vaikuntha planets are unless one is a pure devotee
- The Vaikuntha planets are factually the supreme residential places called the param padam. The impersonal brahma-jyotir is also called the param padam due to its being the rays of the Vaikuntha planets, as the sun rays are the rays of the sun
- The Vaikunthalokas are variegated spiritual planets situated in the Lord’s impersonal bodily effulgence, known as the brahmajyoti
- The Vedic words so 'ham, or "I am the brahmajyoti," can also be applied to the living entities, who can also claim to belong to the brahmajyoti
- The water in Vrndavana is nectar, and the brahmajyoti effulgence, which is full of transcendental bliss, is directly perceived there in its form
- The word apare (others) is very significant in this connection. "Others" refers to the jnanis and the yogis, whose only hope is to merge into the existence of the impersonal brahmajyoti
- There are different kinds of transcendentalists, the brahmavadi paramatmavadi and the devotee, and, as mentioned, in the brahma-jyotir (spiritual sky) there are innumerable spiritual planets. BG 1972 Introduction
- There are innumerable universes - innumerable suns, innumerable moons, innumerable planets. So this is being possible in the effulgence, brahma-jyoti, of Krsna
- There are many worshipable objects - the impersonalists worship the brahmajyoti, for instance - but by worshiping objects other than Radha and Krsna, one becomes bereft of life's symptoms and becomes just like a tree or other nonmoving entity
- There are no spiritual diversities in brahmajyoti as there are in the Vaikunthalokas, and the impersonalist accepts this brahmajyoti as the ultimate eternal goal. BG 1972 purports
- There is no question of creation and annihilation in the brahmajyoti, or spiritual sky. The Bhagavad-gita also confirms that beyond the material sky there is another, eternal, spiritual sky, where everything is eternally existing
- There is the sun-god, the sun itself and the sunshine which is the shining effulgence of that original sun-god. Similarly, the spiritual effulgence (brahmajyoti), impersonal Brahman, is nothing but the personal effulgence of Krsna
- There is, however, a small chance of being promoted to a spiritual planet from the Brahman effulgence, or the brahma-jyotir
- This (engaged in Krsna's service birth after birth) is real ananda. Unless we are fully qualified devotees, we cannot enter into the Vaikuntha planets. We have to live outside in the brahma-jyotir
- This brahma-jyotir is all-pervading, and all creation is made possible by its potential power; therefore the Vedic hymns declare that everything that exists is being sustained by the brahma-jyotir (sarvam khalv idam brahma)
- This material sky means brahmajyoti is covered by material cloud. Actually, everything is brahmajyoti. Just like clear sky, but some portion of the sky is sometimes covered by cloud. Some portion only. The whole sky is never covered by sky
- This spiritual effulgence is the ultimate destination of the impersonalists known as Vedantists. The brahmajyoti is also described as ananta-param, unlimited and unfathomed
- Those warriors who appreciated the lotus feet of the Lord (Krsna) and saw His face at the front had their dormant love of God awakened, and thus they were transferred at once to Vaikunthaloka not to the impersonal state of brahmajyoti as was Sisupala
- Those who are impersonalists can merge into the sunshinelike brahma-jyoti, whereas those who are in love with the Supreme Person enter into the supreme abode of the Lord, Goloka Vrndavana
- Those who are jnanis, those who are trying to approach the Absolute Truth by mental speculation, by dint of their teeny knowledge, they can, utmost, approach to this brahma-jyoti. But that brahma-jyoti is only emanation of the bodily effulgence of Krsna
- Those who have achieved liberation from material contamination, and those who are demons and are killed by the Supreme Personality of Godhead, become absorbed in the Brahman concept of life and reside in the spiritual sky of the brahma-jyoti
- Thoughts of becoming one with the Lord, or being merged in the brahma-jyotir, can also be exhibitions of kama spirit if they are desires for one's own satisfaction to be free from the material miseries
- Thoughts of becoming one with the Lord, or being merged in the brahmajyoti, can also be exhibitions of kama spirit if they are desires for one's own satisfaction to be free from the material miseries
- To enter the sun planet, one must go through the sunshine. Similarly, when the Lord or His devotees enter the Vaikuntha planets, they go through the brahmajyoti
- To say nothing of the karmis, the jnanis undergo severe austerities to attain the impersonal brahmajyoti, but because they do not find the lotus feet of the Lord, they fall down again into this material existence
W
- We are small particles, part and parcel of the Supreme, and they are distributed all over His creation, brahma-jyotir. That is nirakara. But this brahma-jyotir is not the ultimate truth
- We can get some idea of that spiritual sky by a comparison to the material sky, for the rays of the sun in the material sky can be compared to the brahma-jyotir, the glowing rays of the Personality of Godhead
- We cannot live eternally in the brahma-jyotir because we want variety. Without variety, there is no enjoyment
- We should know well that all the above-mentioned (demonic) living entities killed would attain salvation either by being merged in the brahmajyoti of the Lord or being allowed to enter into the abodes of the Lord called Vaikunthas
- We spiritual sparks, when we simply congregate one place, that is called brahmajyoti. In that portion, because they have no information of the personality of Godhead, they are envious. They fall down
- When it (the plant of devotional service) is full grown, it surpasses the length and breadth of this universe and enters into the transcendental atmosphere, where everything is bathed in the effulgence of the brahmajyoti
- When Krsna kills a demon, the demon's demoniac activities are killed, and he immediately becomes a saint and merges into the supreme impersonal effulgence, the brahma-jyoti
- When the materialist becomes frustrated in his attempts to enjoy himself in the limited material world, he may seek impersonal liberation by merging either with the Causal Ocean or with the impersonal brahma-jyotir effulgence
- When they (those who are elevated to the heavenly kingdoms by carrying out the orders of life) become even more advanced they are liberated in the spiritual sky, either in the impersonal brahmajyoti or in the Vaikuntha planets or Krsnaloka. BG 1972 pur
- When Visnu expands in His all-pervading aspect, we should understand Him to be the nirakara-nirvisesa-brahmajyoti
- When you can analyze the sun ray, you'll find small particles of molecules. Similarly, brahmajyoti is also spiritual atoms combined together. Just like the sun rays, different material molecules combined together, similarly, brahmajyoti is also like that
- Whenever the word brahman appears, the impersonalists take this to mean the impersonal effulgence, the brahma-jyotir. Actually, however, Para-brahman, the Supreme Brahman, is Krsna, Vasudeva
- Without variety he (the spirit soul) cannot remain there (in the brahma-jyoti) for very long. He has to come. But because he has no information of the spiritual varieties, he is bound to come back to this material variety