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Latest revision as of 09:19, 10 December 2018
impersonalist | impersonalistic | impersonalists | impersonalist's | impersonality
Subcategories
This category has the following 22 subcategories, out of 22 total.
B
D
G
I
M
S
T
Pages in category "Impersonalist"
The following 768 pages are in this category, out of 768 total.
1
- Impersonalist (BG)
- Impersonalist (CC)
- Impersonalist (Conversations 1967 - 1974)
- Impersonalist (Conversations 1975 - 1977)
- Impersonalist (Lectures, BG)
- Impersonalist (Lectures, Other)
- Impersonalist (Lectures, SB)
- Impersonalist (Letters)
- Impersonalist (Other Books)
- Impersonalist (SB cantos 1 - 3)
- Impersonalist (SB cantos 4 - 12)
2
- Even Sripada Sankaracarya, the leader of the impersonalists, maintains that Narayana, or Krsna, is beyond this material creation
- Greatest of the impersonalists
- Impersonalists fall down
- The nondevotee even after a thorough study of literature like the Bhagavad-gita, remains an impersonalist simply by obstinacy
A
- A brahmanandi (impersonalist) said, "When shall I be able to see that supreme absolute Personality of Godhead who is eternal bliss and knowledge, and whose chest has become smeared with red kunkum powder by touching the breast of Rukmini"
- A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there (in the Priti-sandarbha) is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage
- A living entity who desires sayujya-mukti remains in Krsna's Brahman effulgence, which is dependent on Krsna's body (brahmano hi pratisthaham). Such an impersonalist who takes shelter of the Brahman effulgence must surely fall down
- Acaryopasanam. The Sankaracarya even, although he is impersonalist, he has accepted Krsna as the Supreme Personality of Godhead, and what to speak of others
- Acaryopasanam: this information (krsnas tu bhagavan svayam) is not concocted, but is accepted by the acaryas in the disciplic succession. Although an impersonalist, Sankaracarya has accepted Krsna as the Supreme Personality of Godhead
- Accepting the argument of the impersonalist, it is to be admitted that the Lord is the creator I and that the Brahma is the created I. Therefore there is a difference between the two "I's," namely the predominator I and the predominated I
- Accepting the impersonalist view of voidness or the nonexistence of the Supreme Personality of Godhead negates all study of the Vedas. Impersonal speculation aims at disproving the conclusion of the Vedas
- According to Srila Visvanatha Cakravarti, there are two classes of paramahamsas, namely the brahmanandis (impersonalists) and the premanandis (devotees), and both are awarded their desired destinations, although the premanandis are more fortunate
- According to the impersonalists, there are no transcendental qualities in the impersonal Brahman; therefore we should understand that brahmani means "in the Supreme Personality of Godhead
- According to them (the impersonalists), the Supersoul and the individual soul are on the same level; they are one, without any difference between them
- Actually the sum and substance is those who are impersonalist, they are envious. Impersonalists are on the spiritual platform, but because they are envious of the Person, they fall down to the material world
- Actually they (impersonalists) do not believe in Krsna but consider all these names to be material vibrations. Not being able to appreciate the holy name of the Lord, they simply utter indirect names like Brahman, atma and caitanya
- Actually they (the impersonalists) are impure in heart on account of being devoid of knowledge of the personal feature of the Absolute
- Actually, there is no difference between them (Panca-tattva) because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to impersonalists to taste different kinds of spiritual humors, rasas
- After being baffled in his material enjoyment, the impersonalist may desire to merge into the existence of the Lord, but a pure devotee of the Lord has no such desire. Therefore a pure devotee is really bhagavad-dharmi
- All living entities other than the impersonalists and monists can directly take to devotional service in full Krsna consciousness and become liberated by developing transcendental loving service to the Supreme Personality of Godhead
- All the demigods are servants of Krsna; they are not equal with Krsna. Therefore even if one goes to a temple of the pancopasana, as mentioned above (purport of CC Adi 7.157), one should not accept the deities as they are accepted by the impersonalists
- All were converted into devotees of Lord Caitanya, even the mlecchas and yavanas. Only the impersonalist followers of Sankaracarya evaded Him
- 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 impersonalists also reach that spiritual sky after giving up the subtle and gross material bodies, they are not placed in the spiritual planets
- Although the impersonalists and personalists fight with one another, they focus upon the same Para-brahman, the same Absolute Truth
- Although the impersonalists and personalists fight with one another, they focus upon the same Parabrahman, the same Absolute Truth
- Although the impersonalists are always engaged in the worship of Lord Siva, they are unable to understand the prayers offered by Lord Siva to the bodily features of Lord Visnu
- Although the personalist and the impersonalist will fight with one another perpetually, a perfect devotee in Krsna consciousness knows that although Krsna is the Supreme Personality, He is all-pervading, as is confirmed in the Brahma-samhita. BG 1972 pur
- Although the Supreme Personality of Godhead in His eternal form is beautiful and pleasing to the heart of the devotee, He does not attract impersonalists, who want to meditate on His impersonal aspect. Such impersonal meditation is simply fruitless labor
- Although they (impersonalist sannyasis) consider their wives mithya (false), they return. "You have already left. Why do you come back again?" the wives ask. This means that these so-called sannyasis have nothing to do
- Although they (impersonalists & so-called Vedantists) are very much proud of their knowledge, we know where they are: partial realization. Of course, they are also in the same field. But they'll not understand the Supreme Person
- Although they (impersonalists who come down from the brahmajyoti) may attain Brahmaloka, or Satyaloka, all such planets are situated in the material world
- Although they (the impersonalists) may enter the spiritual world, they cannot enter into any of the planets there. They remain outside, in the brahma-jyotir
- 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
- Although this is clearly stated (that those who are devotees of Lord Krsna go to the Krsnaloka planet), the foolish impersonalists still maintain that the Lord is formless and that these forms are impositions. BG 1972 purports
- Amongst the impersonalist school, there are many great logicians and high class scholars. But according to Vedic principles, God realization does not depend on material intelligence or scholarship
- An exemplary instance of incompatibility is the following statement by an impersonalist who was lamenting aloud, "I have been attached simply to the impersonal Brahman feature, and I have passed my days uselessly in practicing trance"
- An impersonalist can become a qualified brahmana, but he cannot become a spiritual master unless and until he is promoted to the stage of a Vaisnava, or a devotee of the Personality of Godhead
- An impersonalist cannot be a bona fide spiritual master, for such a spiritual master's only purpose in life must be to render service to God. He preaches the message of Godhead as the Lord's appointed agent and has nothing to do with sense gratification
- An impersonalist lamenting, "I have not given any proper attention to Sri Krsna, who is the source of the impersonal Brahman and who is the reservoir of all transcendental pleasures"
- An impersonalist may be aware of the impersonal Brahman feature of the Absolute Truth, but his activities are on the impersonal platform
- Ananda means the reservoir of all pleasure. The impersonalists are seeking to merge into the Brahman effulgence of eternity and knowledge, but the major portion of the absolute pleasure which is in Krsna is avoided by them
- And even if one has no sinful activities, still, by smelling such remnants of flowers, one can advance from mayavadi (impersonalist) to devotee
- 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 class of impersonalists or nondevotees, there are also classes who pose themselves as devotees of the Lord but at heart maintain the idea of salvation by becoming one with the impersonal Brahman
- Arjuna is asking Krsna to explain His all-pervading nature so that in the future people will understand, especially the impersonalists. One should know that this is being asked by Arjuna on behalf of the common people. BG 1972 purports
- Arjuna would like to know which of these two types of transcendentalists (the impersonalist, and the personalist) is more perfect in knowledge. BG 1972 purports
- As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Krsna helps also by absorbing them into His effulgence. BG 1972 purports
- As stated in Bhagavad-gita (BG 12.5), impersonalists simply waste their time in mundane mental speculation because they are addicted more to false arguments than to reality. Therefore, the association of the impersonalists is condemned herewith by Brahma
- As stated in the Bhagavad-gita (BG 12.5), kleso ‘dhikaratas tesam avyaktasakta-cetasam: impersonalists must work hard for many, many births, and only then will they perhaps be liberated
- As they (the impersonalists) desire, they are allowed to merge in the spiritual effulgence emanating from the transcendental body of the Lord
- At heart he (Dr. Radhakrishnan) was (afraid of God). But because he is impersonalist and mundane scholar, he was writing all nonsense
B
- Because the impersonalist experiences material activity as miserable, he wants to establish spiritual life without activity. He has no understanding of the activities of devotional service
- Because the impersonalists are not allowed to enter the Vaikuntha planets, they simply remain in the Brahman effulgence. Thus they fall down again into material variety
- Because the impersonalists are very much afraid of addressing the Supreme Lord Krsna by His innumerable names, they prefer to vibrate the transcendental sound omkara. But they do not realize that omkara is the sound representation of Krsna. BG 1972 pur
- Because the impersonalists cannot appreciate the spiritual happiness of association and the exchange of loving affairs with the Supreme Personality of Godhead, their ultimate goal is to become one with the Lord
- 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 the Kumaras were sons of Brahma, they had the opportunity to learn Vedic knowledge from the disciplic succession, and therefore, in spite of their impersonalist beginnings, they became, in the end, direct seers of the personal feature of the Lord
- Because the Lord does not wish to separate Himself from the hearts of such pure devotees, it is understood that they are specifically dearer than the impersonalists
- Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted
- Because they (the impersonalists) have no idea of the transcendental form of the Supreme Lord there is no chance of their chanting and hearing of His transcendental activities
- 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
- Because they are offenders unto Krsna, the Supreme Personality of Godhead, who is identical with His holy name, the holy name 'Krsna' does not manifest in their mouths
- Because they are ultimately impersonalists, their uttering of the personal name has no potency
- Because you are impersonalist, you worship dog
- Being an impersonalist, Prakasananda Sarasvati used to explain the Absolute Truth as being without hands, legs, mouths or eyes. In this way he used to cheat the people by denying the personal form of the Lord
- Besides these out-and-out impersonalists, there is a certain group of devotees that has deviated from the path of pure devotion and fallen prey to pretension
- Bhagavad-gita says that even when Lord Krsna was seen by everyone while He was present on the surface of the earth, the impersonalists and the so-called yogis could not see Him because they were devoid of devotional eyesight
- Bhakti, therefore, is far better then mukti or the impersonalist position
- Bilvamangala Thakur, in his book Krsna-karnamrta, says, "Let the impersonalists be engaged in the process of transcendental realization by worshiping the impersonal Brahman"
- Both (the impersonalist and the devotee) want eternal happiness. One seeks happiness in impersonal Brahman, and the other seeks happiness in the association of the Supreme Personality of Godhead
- Both groups (the impersonalist Sankarites of Varanasi and the Buddhists of Saranatha) are Mayavadis, and Krsna takes away their knowledge due to their atheistic philosophies
- Both the impersonalists and the personalists enter the spiritual realm, the spiritual sky, but the impersonalists are given their place in the impersonal Brahman effulgence, whereas the personalists are given a position in the Vaikuntha planet
- Both the impersonalists and the personalists enter the spiritual realm, the spiritual sky, but the impersonalists are given their place in the impersonal Brahman effulgence, whereas the personalists are given a position in the Vaikuntha planets
- Brahma-vadinam means those who talk about the Absolute Truth but have not yet come to a conclusion. Generally brahma-vadi refers to the impersonalists or to those who are students of the Vedas
- Brahmajyoti is considered by impersonalists to be without variety, and the Buddhists consider it to be void
- Brahman means spiritual or eternal; both the impersonalist and the devotee seek eternal blissful life. In any case, it is advised that one become perfect
- Brhaspati is a great logician. It appears from this statement that Prthu, although a great devotee constantly engaged in the loving service of the Lord, could defeat all kinds of impersonalists and Mayavadis by his profound knowledge of Vedic scriptures
- By failing to indicate the Supreme Personality of Godhead, the impersonalists are left with an incomplete conception
- By nature, the body is ever changing, and the soul is eternal. This conclusion is established by all classes of seers of the truth, both impersonalist and personalist
- By nature, the body is ever changing, and the soul is eternal. This conclusion is established by all classes of seers of the truth, both impersonalist and personalist. BG 1972 purports
- By the will of the Lord, the impersonalist, even after knowing the Brahman and Paramatma features of the Lord, remains ignorant of His eternal personal feature as ever-existent Narayana, transcendental to all material creation
C
- Certain impersonalists consider themselves monopolizers of the knowledge of Vedanta-sutra, but actually the Vedanta-sutra is meant for understanding devotional service, for God Himself is the composer of the Vedanta-sutra, & He is its knower. BG 1972 pur
- Chiefly the impersonalist and the void philosophers, they are called Mayavadi, because they have no other information. They want to simply negate, nullify, but they have no positive information
- Compared to certain species of fish being born in the rivers and rivulets, migrate to the great ocean. They (impersonalists) cannot stay in the ocean indefinitely, for their urge for sense gratification brings them back to the rivers and streams to spawn
- Considering the quadruple forms of the absolute PG, known as Vasudeva, Sankarsana, Pradyumna & Aniruddha, the impersonalists, headed by Sankaracarya, have interpreted the aphorisms of the Vedanta-sutra in a way suitable for the impersonalist school
D
- Devotees cannot be situated in the impersonal Brahman effulgence, into which impersonalists desire to merge
- Devotional service to Krsna is but another means for attaining dharma, artha, kama and moksa. Therefore they (Impersonalist Mayavadis) criticize the devotees for engaging in material activities
- Dhruva says, "My dear Lord, the transcendental pleasure derived by meditation upon Your lotus feet, which is enjoyed by the pure devotees, cannot be approached by the transcendental pleasure derived by the impersonalists through self realization"
- Due to a poor fund of knowledge, the impersonalist does not believe in the personal management of things as they are. But in this verse (SB 3.9.16) it is clearly explained that everything is personal and nothing is impersonal
- Due to a poor fund of knowledge, they (impersonalists) do not realize that the sentiment of the Absolute Person is transcendental to all mundane concepts of quality and quantity
- Due to a poor fund of knowledge, they (Mayavadi impersonalists) cannot understand that Krsna has no body separate from Himself. His body and Himself are both the same Absolute Truth
- Due to materially contaminated senses, we cannot see His form. Therefore the impersonalists who are still materially affected cannot understand the Personality of Godhead. BG 1972 purports
- Due to neglecting the lotus feet of the Lord, these yogis (the followers of the Patanjali system) again fall down into the material existence (patanty adhah). Consequently this path of yoga is more abominable than the impersonalists’ path
E
- Each of them (devotees and impersonalists) likes to keep separate from the other because of the ultimate personal and impersonal realizations. Therefore it appears that Srila Sukadeva Gosvami also had no liking for the devotees
- Ekadandi sannyasis can be situated on the platform of pure Brahman because they are aware that the spirit soul is different from the body, but they are mainly impersonalists
- Especially the transcendental forms of the Lord are beyond the reach of the impersonalists, who can only understand, through studying the Upanisads, that the Absolute Truth is not matter, or is not materially restricted
- Even if one goes to a temple of the pancopasana, as mentioned above, one should not accept the deities as they are accepted by the impersonalists. All of them are to be accepted as personal demigods, but they all serve the order of the Supreme Personality
- Even if such a person (the impersonalist) merges into the Brahman effulgence, he falls down again into material existence
- Even if the impersonalist reaches the highest platform of spiritual realization, he falls down again to material attachment because of not being situated in the transcendental loving service of the Supreme Lord
- Even if they (impersonalists) happen to utter the names “Govinda,” “Krsna” or “Madhava,” they still cannot understand that these names are as good as Govinda, Krsna or Madhava the person
- Even Sankaracarya, the most elevated impersonalist, says in the beginning of his commentary on the Bhagavad-gita: narayanah paro ’vyaktat
- Even Sankaracarya, who is a impersonalist, he has accepted Lord Krsna as the supreme Narayana. In his comment on Bhagavad-gita he says, narayanah parah avyaktat: "Narayana is beyond this material creation."
- Even Sankaracarya, who is impersonalist, he also says, narayanah paro avyaktad: "The Supreme Personality of Godhead, Narayana, He is beyond this material creation." Narayanah parah avyaktad. Avyaktad anda-sambhavah
- Even Sripada Sankaracarya, the leader of the impersonalists, maintains that Narayana, or Krsna, is beyond this material creation. BG 1972 purports
- Even such an impersonalist as Acarya Sankara has said in the beginning of his commentation on the Bhagavad-gita that Narayana, the Personality of Godhead, is beyond the material creation
- Even the greatest impersonalist, Sankaracarya, has admitted, narayanah paro 'vyaktat
- Even the greatest impersonalist, Sankaracarya, has admitted: the material creation is caused by the avyakta, the impersonal manifestation of matter or the nonphenomenal total reservoir of matter, and Krsna is transcendental to that material conception
- Even the impersonalist cannot achieve the desired merging into the existence of the Supreme without being favored by the Supreme Personality of Godhead
- Even though they (impersonalists) sometimes offer prayers, the prayers are not directed toward the Supreme Person
- Even though they (Sukadeva Gosvami and the four Kumaras) were in the liberated state, instead of remaining impersonalists they were attracted by the beauty of the Lord and became devotees
F
- False devotees are like impersonalists, who also consider devotional service no better than ordinary fruitive actions
- False spiritual masters pose themselves as identical with Sri Krsna in every respect to exploit the sentiments of their disciples, but such impersonalists can only mislead their disciples
- Footsteps of the impersonalists
- For an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee knows that Krsna is the supreme enjoyer and that He eats all that is offered to Him in devotion. BG 1972 pur
- For Arjuna there is no doubt, Yet he is asking Krsna to explain His all-pervading nature so that in future people will understand, especially the impersonalists, how He exists in His all-pervading aspect through His different energies. BG 1972 purports
- For example, the Bhagavad-gita is spoken on the battlefield of Kuruksetra, and the impersonalists say that although Krsna is of interest, the battlefield of Kuruksetra isn't
- For the impersonalist and the enemies of Krsna, liberation means to merge into the supreme
- 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
- For the impersonalist, pure egotism is aham brahmasmi - "I am not this body; I am spirit soul." But in its actual position, the spirit soul has devotional activities to perform
- For the impersonalist, the fire altar of sacrifice is the Supreme Brahman, and the offering is the self being consumed by the fire of Brahman. BG 1972 purports
- For the impersonalists and the so-called yogis, the Lord is always hidden by the curtain of yogamaya
- For the impersonalists to get out of this temporary body, Krsna here (in BG 8.13) advises that they vibrate the syllable om. In this way they can be assured of transmigration into the spiritual world
- For the impersonalists, the syllable om is identical with Brahman. Krsna here (in BG 8.11) explains the impersonal Brahman in which the renounced order of sages enter. BG 1972 purports
- From the above verse it appears that the mayavadis or impersonalists are more or less contaminated. They are not pure
- From the subject matter under discussion, we can gain a clear understanding of the difference between the impersonalists and the personalists
- From the very beginning I was strongly against the impersonalists and all my books are stressed on this point. So my oral instruction as well as my books are all at your service. Now you GBC consult them and get clear and strong idea
G
- Gautama and Kanada find that atomic combination is the cause of everything, and impersonalists like Astavakra discover that the spiritual effulgence of Brahman is the cause of all causes
- Generally the impersonalists or monists are influenced by the modes of passion and ignorance. Such impersonalists think of themselves as liberated souls, but they have no knowledge of the transcendental personal feature of the Absolute Truth
- Generally the impersonalists worship the Supreme Lord in this way (by worshiping themselves as God). BG 1972 purports
- Generally the so-called Bhagavatam reciters are either professional readers or so-called learned impersonalists who cannot enter into the transcendental personal activities of the Supreme Person
- Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist
- Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. BG 1972 purports
- Generally, those who are impersonalists and inimical to the Supreme Personality of Godhead get entrance only into the impersonal Brahman, when and if they reach spiritual perfection
- God accepts such service from the devotee (serving God as his father), & thus he becomes more than the Lord. The impersonalists desire to become one with the Supreme, but devotees become more than the Lord, surpassing the desire of the greatest monist
- Great impersonalists like Sukadeva Gosvami and the four Kumaras were attracted by the beauty of the Deities in the temple, by the decorations and by the aroma of tulasi offered to the Lord, and they became devotees
H
- Handless
- Having nothing more to do with the material world, finally say, "I have become Narayana." Then they (impersonalist sannyasis) come to the stage of daridra-narayana - poor Narayana
- He (a bona fide spiritual master) preaches the message of Godhead as the Lord's appointed agent and has nothing to do with sense gratification or the mundane wrangling of the impersonalists
- He (a mahatma) is not an impersonalist. BG 1972 purports
- He (Prakasananda Sarasvati) was the chief amongst the impersonalist sannyasis, and he addressed Lord Caitanya with great humility, asking Him to come and sit amongst them
- He (the impersonalist) comes down to open hospitals and educational institutions, feed poor men and perform similar materialistic activities, which the impersonalist thinks are more precious than serving the Supreme Personality of Godhead
- Here in this verse (SB 4.8.47) the word purusam is very significant. The Lord is never female. He is always male (purusa). Therefore the impersonalist who imagines the Lord's form as that of a woman is mistaken
- Here they (Kumaras) express their gratitude because although they were foolish impersonalists in the beginning, by the grace of the Lord they could now have the good fortune to see His personal feature
- Highest ambition of the impersonalists
- His (a directly Krsna conscious person's) knowledge of the Absolute Truth is perfect, whereas the impersonalist and the meditative yogi are imperfectly Krsna conscious. BG 1972 purports
- However expert such quarrelsome impersonalists (the Mayavadis) are in putting forward their so-called logic, we defeat them in every respect and go forward with our Krsna consciousness movement
- However much the impersonalist may be engaged in studying the Vedanta. The fact is that impersonalists are covered by the above-mentioned three modes of material nature; therefore, they are unable to approach the transcendental Personality of the Lord
I
- I am so glad that your Kirtana is driving away the Mayavadi philosophers from that part of the country, and Haridvar and Hrsikesa are full of impersonalists. If you can drive them away by your vibration of Hari-Kirtana, Krishna will be so much pleased
- I am very much encouraged to learn that you are bold enough to challenge any nondevotee as you did with that impersonalist yoga student. That should be the temperament of all our preachers
- I will always pray to Krishna for his recovery. For the time being he should simply chant Hare Krishna without any attempt at lecturing. The impersonalist cannot render any service to Krishna because he is a great offender
- If an impersonalist can, however, come in contact with a pure devotee, his transcendental position can be changed for greater elevation
- If an impersonalist is not an offender, he can become a devotee if he gets a chance to associate with other devotees. If he is an offender, he cannot be converted even by the association of the Supreme Personality of Godhead
- If I remain as molecule in the brahmajyoti, that is also possible. The impersonalist wants that. Or if I enter into some spiritual planet and associate with the Supreme Personality of Godhead that is also another spiritual existence
- If impersonalists are not offenders at the lotus feet of the Lord, they immediately become devotees in the association of a devotee
- If Krsna is everywhere, as even the impersonalists admit, then why isn't He in His image? Whether an image or statue speaks to us or not is dependent on the degree of our devotion
- If Krsna, the form of the Supreme Personality of Godhead, is considered by the impersonalists to be maya, to be material, then He would, like the living entity, change His body and forget everything in His past life. BG 1972 purports
- If, by the grace of the Lord, an impersonalist is enlightened by the superior statements of Srimad-Bhagavatam, he is also converted into a transcendental devotee of the Personality of Godhead
- Ignorance of the personal feature of the Lord is due simply to ignorance of the mixture of different modes. The impersonalist thus cannot conceive of the Lord's eternal spiritual form of eternal knowledge, bliss and existence
- Impersonal meditation is a source of suffering for the impersonalist
- Impersonalist brahmanas are always opposed to Vaisnava principles. They are envious of Vaisnavas because they do not know the goal of life
- Impersonalist commentators on the Gita unreasonably assume that Brahman takes the form of jiva in the material world, and to substantiate this they refer to Chapter Fifteen, verse 7, of the Gita. BG 1972 purports
- Impersonalist is the person who is defying. The impersonalist, they will never agree that this Absolute Truth is person. That is enviousness. Therefore they fall down
- Impersonalist Mayavadis always try to defy Vaisnavas because Vaisnavas accept the Supreme Personality as the supreme cause
- Impersonalist Mayavadis, who have no relationship with Krsna, who cannot take to devotional service, and who simply engage in material arguments to understand Brahman, regard devotional service to Krsna as karma-kanda, or fruitive activities
- Impersonalists accept Krsna as Bhagavan, or accept His authority. Yet many liberated persons cannot understand Krsna as Purusottama, the Supreme Person, the father of all living entities. Therefore Arjuna addresses Him as Purusottama. BG 1972 purports
- Impersonalists also become devotees when they are attracted by the personal transcendental qualities of the Lord. The conclusion is that Lord Siva wanted to remain a fixed devotee of the Supreme Personality of Godhead, Vasudeva
- Impersonalists also sometimes chant the Hare Krsna mantra and dance, but their aim is not to serve the Lord. It is to become one with the Lord and merge into His existence
- Impersonalists always think backwards. They think that because there is form in matter, spirit should be formless; because in matter there is sleep, in spirit there cannot be sleep
- Impersonalists and atheists always try to circumvent the form of Krsna
- Impersonalists and monists have misguided their followers because they incorrectly think that the Supreme Lord and the individual souls are equal in all respects
- Impersonalists and monists like Astavakra have tried to establish the impersonal effulgence (brahmajyoti) as the Supreme
- Impersonalists are against the worship of the Lord’s form in the temple, and there is even a group of people who pass as Hindus but condemn such worship
- Impersonalists are very fond of merging into the supreme, like rivers that come down and merge into the ocean. The ocean can be compared with liberation and the rivers with all the different paths of liberation
- Impersonalists can only mislead their disciples, for their ultimate aim is to become one with the Lord. This is against the principles of the devotional cult
- Impersonalists cannot understand how everything is being carried out perfectly because they cannot understand the Supreme Personality of Godhead: mohitam nabhijanati mam ebhyah param avyayam
- Impersonalists cannot understand the Supreme Personality of Godhead; therefore it is not possible for them to enter into the spiritual kingdom of God and return home, back to Godhead
- Impersonalists do not accept the personal feature of the Supreme Personality of Godhead. The Personality of Godhead is stressed in this verse in order to impress upon them the necessity of accepting Him
- Impersonalists do not agree to accept the eternal, blissful Personality of Godhead; consequently they cannot relish the bliss of transcendental personal service to the Lord, having extinguished their individuality. BG 1972 purports
- Impersonalists do not directly derive the transcendental pleasure of association with the Lord by hearing of His (Krsna's) pastimes
- Impersonalists do not even worship the demigods according to the scriptural recommendations
- Impersonalists do not take to devotional service, but take to other practices, such as the analytical study of the material elements, the discrimination between matter and spirit, and the mystic yoga system
- Impersonalists generally give the example of a river flowing into the ocean and merging. This may be a source of happiness for the impersonalist, but the personalist keeps his personal individuality like an aquatic in the ocean. BG 1972 purports
- Impersonalists generally undergo great endeavor for no tangible benefit, and therefore it is said that they are husking paddy that has no grain (sthula-tusavaghatinah)
- Impersonalists headed by Astavakra and later by Sankaracarya accept the impersonal Brahman effulgence as the cause of everything. According to their theory, the material manifestation is temporary and unreal
- 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 interpret this word nirguna as "having no quality." Because they are unable to estimate the qualities of the Lord in transcendental realization, they conclude that the Supreme Lord has no qualities. But that is actually not the position
- Impersonalists like Sankaracarya recommend the worship of five forms, known as pancopasana, which include Lord Visnu
- Impersonalists maintain that the sun is simply a fiery globe and nothing else, but in Bhagavad-gita Krsna specifically states that He spoke Bhagavad-gita to the sun-god Vivasvan
- Impersonalists not knowing the Supreme Truth, think Krsna to be only the son of Devaki and Vasudeva, or a prince, or a powerful living entity. This is also condemned in Bhagavad-gita: "Only the fools regard Me as an ordinary person". BG 1972 purports
- Impersonalists prefer to merge into the existence of the Transcendence, but the personalists, or devotees, do not annihilate their individuality, & thus the devotees of God individually enjoy spiritual variegatedness on the planets of the spiritual sky
- Impersonalists read Bhagavad-gita, but they do not accept Krsna as a person
- Impersonalists say that Brahman is without variegatedness and without differentiation. One may say that pradhana is the Brahman stage, but actually the Brahman stage is not pradhana
- Impersonalists sometimes give the example that if one stands on a stone or a piece of wood one certainly stands on the surface of the land, because the stone and wood both rest on the surface of the earth
- Impersonalists sometimes show their incomplete knowledge by addressing the Lord as being nameless. They always offer prayers indirectly, saying, "You are this, You are that," but they do not know to whom they are praying
- Impersonalists spend their time in philosophical speculation to understand the transcendental nature of the Supreme. BG 1972 purports
- Impersonalists twist some meanings out of Bhagavatam to suit and support impersonalist views, and the professional readers at once go to the Tenth Canto to misexplain the most confidential part of the Lord's pastimes
- Impersonalists undergo severe austerities to acquire knowledge to become one with the Lord. But ultimately they become dependent on some rich disciple who supplies them with money to build monasteries and temples
- Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell
- Impersonalists who depend upon the strength of their poor fund of knowledge and morbid speculative habits cannot penetrate to the mysterious region of transcendence where the Supreme Truth is a transcendental person
- Impersonalists who have no information of the SPG minimize the omnipotency of the Supreme Lord and put Him on equal footing with all other living beings, and for this act such impersonalists get freedom from material bondage only with great difficulty
- Impersonalists who perform Vedic fruitive sacrifices are attracted to the various fire-gods and offer oblations in their name
- 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
- Impersonalists, after rejecting this world as mithya, or false (jagan mithya), come down again to this jagan mithya, although they take sannyasa to increase their attachment for Brahman
- Impersonalists, however, give more importance to omkara than to the Personality of Godhead, Krsna
- Impersonalists, not being situated in devotional service, they glide down again to the material world to undergo another term of material existence
- Impersonalists, they do not know what is love. Because he's one. Their philosophy is oneness. So how there can be love, one? Is it possible? Have you got any such experience, love means one? No. Love means two. There must be two: the lover & the beloved
- In addition to the various flowers and living entities about the lake, there were also many musical vibrations. The void of the impersonalists, which has no variegatedness, is not at all pleasing compared with such a scene
- In both cases there is nothing for them to say of God. Both the nonbelievers and the impersonalists deny the essence of all topics; they engage in topics of relativity in various ways, either in sense gratification or in mental speculation
- In his commentation on the Bhagavad-gita, Sripada Sankaracarya accepted Lord Krsna as the Supreme Personality of Godhead, but later on he commented from the impersonalist's view
- In his early life, Bilvamangala Thakura was an impersonalistic monist, and he used to meditate upon the impersonal Brahman effulgence. Later he became a devotee of Lord Krsna
- In His later pastimes He accepts the sannyasa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees
- In India all scriptures and great spiritual teachers, including Sankaracarya, an impersonalist, accept Krsna as the Supreme Lord
- In India there are many parties of spiritual understanding, generally classified as two: the impersonalist and the personalist. Both of them, however, lead their lives according to the principles of the Vedas. BG 1972 purports
- In other words, those who are attached to Srimad-Bhagavatam do not care for any kind of benefit derived from elevation to the higher planetary kingdoms, or for the liberation which is conceived of by the impersonalists
- In Sankara sampradaya nobody is accepted as bona fide impersonalist unless he has accepted the renounced order of life. But here, in Caitanya's movement, there is no such restriction
- In spite of coming in contact with the pastimes of the Lord, the impersonalists do not fully realize the benefit to be derived, and thus they become just as morose as the materialists do in pursuing their fruitive activities
- In spite of his strenuous efforts to attain perfect knowledge, the impersonalist attains merging into the impersonal oneness of the brahmajyoti of the Lord, which is also attained by the enemies of the Lord simply because of their being killed by Him
- In the beginning they were impersonalists, but later they developed devotional activities; they are the best of the transcendentalists
- In the beginning, the Kumaras were self-realized impersonalists
- In the beginning, the Kumaras were self-realized impersonalists, but gradually they became attracted to the personal pastimes of the Supreme Lord
- In the Bhagavad-gita it is stated that the impersonalist has to undergo great tribulation in realizing his ultimate goal
- In the Brahma-samhita there are mantras offering obeisances to Lord Siva, Lord Brahma, the sun-god and Lord Ganesa, as well as Lord Visnu, all of whom are worshiped by the impersonalists as pancopasana
- In the Twelfth Chapter of Bhagavad-gita, Krsna says that the impersonalist takes more trouble to come to Him. He will come later, but it will take some time. This is because impersonal understanding of the Supreme Absolute Truth is partial understanding
- In their impersonal way, they (the impersonalists) utter the name of impersonal Brahman, spirit soul. In other words, they indulge in indirect indications of the Absolute Truth
- In their temples impersonalists install deities of Lord Visnu, Lord Siva, the sun-god, goddess Durga and sometimes Lord Brahma also, and this system is continuing at present in India under the guise of the Hindu religion
- 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 verse (CC Adi 7.39) it is clearly indicated that although Lord Caitanya Mahaprabhu converted Muslims and other mlecchas into devotees, the impersonalist followers of Sankaracarya could not be converted
- In this verse (in SB 3.21.19) two important words nullify the impersonalist theory that everything is God. Here Kardama says: O Personality of Godhead, You are alone, but You have various energies
- 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
- In Vaikuntha there is no difference between the tree and the animal or the animal and the man. Here the word murtimat indicates that everything has a spiritual form. Formlessness, as conceived by the impersonalists, is refuted in this verse
- In Vedic literature it is said that everything is Brahman and nothing else. The whole cosmic manifestation rests on the Brahman effulgence. The impersonalists, however, cannot understand how such a huge cosmic manifestation can rest on a person
- Instead of doing so, i.e. converting the actions of the senses, the impersonalists began to make the conditioned souls sense-less, and the Lord also senseless. That is improper treatment for the conditioned souls
- It appears from this verse (SB 3.15.43) that the four Kumaras were impersonalists or protagonists of the philosophy of monism, becoming one with the Lord. But as soon as they saw the Lord's features, their minds changed
- It appears that Gopala Bhattacarya, the younger brother of Bhagavan Acarya, had studied Vedanta according to the way of the Sariraka-bhasya, which expounds the Mayavada philosophy of the impersonalists
- It has been seen that great mayavadi (impersonalist) sannyasis - very highly educated and almost realized souls - may sometimes take to political activities or to social welfare activities
- It is clearly stated here (in SB 3.29.13) that a pure devotee does not desire ekatva, oneness with the Supreme Lord, as desired by the impersonalists, the mental speculators and the meditators
- It is confirmed in the Bhagavad-gita that the impersonal way of self-realization is more troublesome because it reaches the goal in an indirect way, although the impersonalist also becomes obsessed with the personal feature of the Lord after a long time
- It is not possible for the Brahman realized impersonalist or the Paramatma realized yogi to understand Krsna, the Supreme Personality of Godhead as the son of mother Yasoda or the charioteer of Arjuna. BG 1972 purports
- It is not possible for the Brahman-realized impersonalist or the Paramatma-realized yogi to understand Krsna, the Supreme Personality of Godhead as the son of mother Yasoda or the charioteer of Arjuna
- It is not that we merge into that consciousness. In one sense we "merge," but still we keep our individuality. That is the difference between impersonalist philosophy and Krsna conscious philosophy
- It is not very difficult to defeat these persons (the impersonalist rascals), we have got our books, Bhagavad Gita--if you engage him in public debate, politely handle his statements with a cool head and reply from the authority of our books, that's all
- It is said by Canakya Pandita that a rascal appears very intelligent as long as he does not speak. But speaking is the test. The so-called silence of a silent impersonalist svami indicates that he has nothing to say; he simply wants to beg
- It is said that "One who is impersonalist, he takes more trouble to come to Me. He will come later on, but it will take some time." The impersonal feature of understanding of the Supreme Absolute Truth, it is partial understanding
- It is said that such a soul (an impersonalist), even though rising up to the point of liberation, falls down again due to his not having support in devotional service. BG 1972 purports
- It is the duty of everyone to worship devoutly only the Personality of God to achieve his desired goal. The impersonalist, instead of speculating or meditating, can directly execute the routine devotional service and thus easily obtain the desired goal
- 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
K
- Kaivalyam narakayate. For a Krsna conscious person, even merging into the existence of Krsna, or Brahman, as impersonalists aspire to do, is uncomfortable. Kaivalyam narakayate tridasa-pur akasa-puspayate
- Kasyapa Muni appears to be an impersonalist. Comparing his character with that of Thakura Haridasa as referred to above, it is clear that the personalist is stronger in sense control than the impersonalist
- Koti-karmanistha-madhye eka 'jnani' srestha: one jnani, or impersonalist, is better than many thousands of fruitive actors
- Krsna consciousness is so complete that it includes the transcendental pleasure derived from impersonal or Brahman realization. Even the impersonalist will become attracted to the personal form of Krsna, known as Syamasundara
- Krsna did not like to instruct the confidential system of yoga to any so-called impersonalist or so-called Vedantist. Arjuna was ordinary householder
- Krsna is accepted by all the sadhus as Krsna, the Supreme Personality of Godhead. Even Sankaracarya, who's an impersonalist, he says, sa bhagavan svayam krsnah devaki-nandanah. He accepts. And what to speak of other Vaisnava acaryas
- Krsna is coming, showing His activities. They will say, "It is maya. Krsna is maya." Although Krsna is practically showing them that it is not maya, it is completely spiritual, but their dull brain cannot accommodate that Krsna is Supreme Absolute Truth
- Krsna is everything. The Mayavadis, the impersonalists, see our Deities here and say, - Oh, they have installed some wooden forms, and they are worshiping them as God
- Krsna is the source of everything (aham sarvasya prabhavah (BG 10.8)), and therefore the transcendental bliss that the impersonalists try to experience by meditating on the impersonal Brahman in fact comes from Krsna
- Krsna says, "I am pranavah." So omkara is not different from Krsna. But omkara is pronounced by the impersonalists. That is the difference. Krsna, when He says that "I am pranavah, I am omkara," then where is the objection?
- Krsna, in His supreme personal form, with two hands and flute, is bewildering for the impersonalists who can accommodate only the gigantic visva-rupa of the Lord
- Kuntidevi says, krsnaya vasudevaya (SB 1.8.21). The word vasudeva is sometimes understood to mean "the all-pervading." The impersonalists have this conception of Vasudeva, and therefore Kuntidevi points out, - That Vasudeva, the all-pervading, is Krsna
L
- Liberated impersonalists become attracted to devotional service by the various activities of Lord Krsna. Such are the transcendental qualities of the Supreme Personality of Godhead
- Liberation as conceived of by an impersonalist is a myth, and begging for sense gratification has to continue eternally unless the beggar comes to his spiritual senses and realizes his constitutional position
- Life outside of a prison is certainly free from prison activities, but is not devoid of activity. The soul is by nature eternally active, but the impersonalists try to negate the activities of the soul in the spiritual realm
- Like Mayavadi philosophers in the past such as Prakasananda Sarasvati of Benares, modern impersonalists are not interested in Lord Caitanya’s Krsna consciousness movement. They do not know the value of this material world
- Lord Krsna exhibited this virat or visva-rupa to Arjuna just to convince the impersonalists that He is the original Personality of Godhead. Krsna exhibited the virat-rupa; it is not that Krsna was exhibited by the virat-rupa
- Lord Krsna in His personal form is here (BG 7.24) speaking before Arjuna, and still, due to ignorance, impersonalists argue that the Supreme Lord ultimately has no form. BG 1972 purports
- Lord Krsna, who awards the impersonalist the pleasure of Brahman realization by His bodily effulgence, also gives pleasure to the devotees as the S. P. of Godhead. Those under the spell of the external energy, maya, take Him only as a beautiful child
- Lord Siva never desires to merge into the existence of the Supreme Lord like the impersonalists. Rather, he thinks that it would be good fortune for him to continue to be fixed in the understanding of the Lord as the Supreme Being
- Lord Siva said, "In the impersonalists' conception of Your (Krsna's) supreme existence, the heavenly planets are Your head, all the directions are Your ears, the earth (Urvi) is Your lotus feet, the moon is Your mind, and the sun is Your eye"
- Lord Siva said, "In the impersonalists' conception of Your (Krsna's) supreme existence, the sky is just like Your navel, fire is Your mouth, and water is Your semen"
M
- Making a material comparison, they (impersonalist) say that just as the sky, which we think of as unlimited, is impersonal, if God is unlimited He must also be impersonal
- Material lust is a kind of heart disease, and to cure the material heart disease of the conditioned soul, it is recommended that one should hear, but not from the impersonalist rascals
- Mayavada philosophy and impersonalist philosophy is that they want to close their individual identity and merge into the existence of the Supreme. Now, here Lord Krsna does not advise you . . . that is a suicidal policy
- 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 philosophers cannot understand that beyond this material world there can be a person; therefore they are impersonalists
- Mayavadi philosophers have no sufficient reason for being impersonalists. They blindly follow a principle that cannot be supported by reason or argument. This was the situation with Prakasananda Sarasvati, the chief Mayavadi sannyasi of Benares
- Mayavadi philosophers, impersonalists, want to negate this variety, but what is the result? Because they do not engage in devotional service, they simply undertake the hard labor of austerities and penances without achieving any permanent result
- Mayavadis, impersonalists, are offenders at the lotus feet of Krsna, they may nonetheless be counted among the siddhas, those who have realized the self
- Meditation means concentration upon the lotus feet of the Lord. Lotus feet indicate the SPG. But those who are impersonalists do not recognize the lotus feet of the Lord, and therefore their object of meditation is something impersonal
- Misinterpretation of the word aham by the word jugglery of the impersonalist should not disturb the mind of the strict followers of the Srimad-Bhagavatam
- Modern impersonalists are still less intelligent, for they do not even follow their great predecessor, Sankaracarya, who has specifically stated that Krsna is the Supreme Personality of Godhead. BG 1972 purports
- Modern impersonalists consider it (Caitanya’s KC movement) false and cannot understand how the Krsna consciousness movement can utilize it. They are so absorbed in impersonal thought that they take it for granted that all spiritual variety is material
- Most dangerous theory of the impersonalists
- Most of the inhabitants of Benares were and are impersonalists, worshipers of Lord Siva and followers of the pancopasana method
- Mukunda Datta was once forbidden to enter the association of Sri Caitanya Mahaprabhu because of his mixing with the Mayavadi impersonalists
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- Near Varanasi there is another group of impersonalists, who are known as Saranatha Mayavadis
- Neither group (the impersonalist Sankarites of Varanasi and the Buddhists of Saranatha) agrees to accept the existence of a personal God
- Neither the impersonalists nor the yogi can have real peace and satisfaction, but the devotee can become fully peaceful and satisfied because of his association with the complete whole
- Nihsreyasa means "the ultimate destination." Sva-samsthana indicates that the impersonalists have no particular place to stay
- Nondevotee impersonalists who have no idea what God is and who never offer prayers to the Supreme Personality of Godhead, are always interested in accepting a human being as God and offering such prayers to him
- Not having perfect knowledge of Krsna, such impersonalists certainly commit offenses at His lotus feet. Therefore they do not utter - Krsna, the original name of the Absolute Truth
- Not only does it have no effect in transcendental pleasure, but it is dangerous also. Lord Caitanya Mahaprabhu has warned that no description of the pastimes of the Lord should be heard from the Mayavada, or impersonalist, school
O
- O Lord, the demigods say, "the impersonalists, who are nondevotees, cannot understand that Your name is identical with Your form." Since the Lord is absolute, there is no difference between His name and His actual form
- Once one is associated with impersonalists, he can never understand the personal feature of the Lord and His transcendental pastimes
- One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees
- One class of transcendentalists is called impersonalistic, Mayavadi. They are generally known as Vedantists, led by Sankaracarya. And there is another class of transcendentalists, called Vaisnavas, like Ramanujacarya, Madhvacarya, Visnu Svami
- One has to attain the perfection of sac-cid-ananda (BS 5.1), eternity, bliss and knowledge. Because the impersonalists deny these varieties of creation, they cannot actually enjoy transcendental bliss
- One may be the spiritual master of many impersonalists, or he may go to the forest or to a mountain cave and meditate as a hermit for many, many years, but he cannot understand Your glories without being favored by a slight degree of devotional service
- One may become famous as a brahma-jnani, an impersonalist scholar, or one may become a materially opulent person. In either case, such reputations are inferior to the reputation of Krsna’s devotee
- One should not hear anything about Krsna or devotional service from the mouths of Mayavadi impersonalists
- One who does not follow the principles of pancaratra, or one who is an impersonalist or addicted to sex life, cannot be compared with those who have dedicated their lives to the service of Krsna
- 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 has realized and seen the Supreme Lord has attained all perfection because everything is included in that highest perfectional stage. The impersonalists and the pseudo mystics, however, cannot reach this state
- One who is actually attracted by the beauty of the lotus feet of Sri Krsna or His service, and whose heart will naturally never aspire after the liberation which is so valuable to the impersonalists
- One who is in personal touch with Krishna, their spiritual bliss is incomparable. The spiritual bliss derived from impersonalist realization is just like a drop of water in the presence of the Atlantic Ocean. That is the difference
- Our general experience is that impersonalists, given as they are to speculation and sophistry, hesitate to accept Lord Krsna as the Supreme Godhead
- Over and above all, the Lord (Krsna) used to play His celebrated flute. The sound vibrated by His flute would give His friends such transcendental pleasure that they would forget all the talks of the brahmananda which is so praised by the impersonalists
P
- People in general and the impersonalists in particular concern themselves mainly with the all-pervading nature of the Supreme. So Arjuna is asking Krsna how He exists in His all-pervading aspect through His different energies
- People say, "Why there should be name of God? He has no name." The impersonalist says "Nameless." Why?
- Perhaps you know the picture of Madhvacarya, one of the great Acaryas in our line, who is holding two fingers up to indicate Krishna and jiva. The impersonalists hold up one finger because their idea is that everything is one
- Pretenders diligently cultivate and exhibit certain mannerisms of devotees, and so the impersonalists reject them from their fold. Thus ostracized by both impersonalists and Vaisnavas, they form a cult of demented sentimentalists
R
- Radharani is the internal potency of Sri Krsna, and She eternally intensifies the pleasure of Sri Krsna. Impersonalists cannot understand this without the help of a maha-bhagavata devotee
- Ramananda Raya was not among the Mayavadi impersonalists or materialistic logicians who are opposed to the principles of Lord Krsna's transcendental pastimes. He was already spiritually situated in the order of renounced life
- Reasons and arguments together with the transcendental process of approaching the Absolute Truth help even the staunch impersonalist to become attracted by the personal activities of the Lord
- Regarding competition with other so-called yoga groups, certainly we have to win the race because we represent Krishna directly, and others are all mostly impersonalists or less than that
- Regarding Madhavendra Puri’s expressions as ordinary material lamentation, he (Ramacandra Puri) advised him to remember Brahman because he was latently an impersonalist
- Rupa Gosvami therefore says that even if the reactions to chanting are manifested in the impersonalist's body, they should not be considered to be symptoms of actual attachment, but reflections only
S
- Sankara's commentary on Vedanta-sutra, known as Sariraka-bhasya, is very much adored by the impersonalist scholars, but commentaries written on the Vedanta from materialistic point of view are completely adverse to the transcendental service of the Lord
- Sankaracarya is supposed to be an impersonalist who preached impersonalism, impersonal Brahman, but it is a fact that he is a covered personalist
- Sankaracarya, although he is impersonalist, he says, narayanah parah avyaktat: "Narayana is beyond this cosmic manifestation. He's transcendental." That means he says He's person. Narayana, as soon as Narayana, the Personality of Godhead
- Sankaracarya, he's also impersonalist, but he accepts Krsna the supreme authority
- Sarvabhauma Bhattacarya, he was a impersonalist, followers of the Sankara philosophy. When he became convinced about the Vaisnava philosophy, he wrote one hundred slokas, prayers to Caitanya Mahaprabhu
- Scientists cannot manufacture such a brain, and what to speak of foolish atheists who defy the authority of the Lord? Even Mayavadi impersonalists who flatter themselves that they can become one with the Lord are neither abhijnah or svarat
- Simply by cultivating knowledge as the impersonalists do, one cannot get out of the clutches of maya. One must attain the platform of bhakti
- Since everything to them is maya, these narrations are not for them. Some impersonalists are reluctant to hear Srimad-Bhagavatam, although many of them are now taking an interest in it just for monetary gain
- Since impersonalists who do not have perfect spiritual knowledge cannot understand the principles of bhakti-yoga, they must be classified among the nondevotees who are against the Krsna consciousness movement
- Since sayujya-mukti is partial mukti, they (the impersonalist) must fall again to this material world
- Since the Bhattacarya was an impersonalist, he had no idea of the Absolute Truth beyond the impersonal effulgence. However, Gopinatha Acarya informed him that Caitanya Mahaprabhu was the Supreme Personality of Godhead
- 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 brahma-jyotir, are also awarded their desired destination
- 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
- Since the speculation of the impersonalists does not follow the principles of the Vedas, their conclusion must be considered to be against the Vedic principles
- Siva kindly describes the details of the Lord's bodily features. Thus the impersonalists' argument that the Lord has no form cannot be accepted under any circumstance
- Siva speaks to Sati, "My dear wife, a person who has surrendered himself at the lotus feet of Govinda and who has thus developed pure Krsna consciousness can be very easily awarded all the perfections desired by the impersonalists"
- So here we're giving, presenting God with His father's name, with His mother's name, with His address. We are not impersonalists, vague idea. No. Everything complete. Perfect. The identification
- So the Krsna consciousness people, they should not be misled by so-called Vedantists or impersonalists, or voidists. They should stick to the principle, as it is described in the Bhagavad-gita
- Some of them (impersonalists), who are not situated even in the impersonal existence, return to this material field to exhibit their dormant desires for activities. BG 1972 purports
- Sometimes an impersonalist may gradually elevate himself to the personal conception of the Lord
- Sometimes he (an impersonalist) imagines a form of the Lord (saguna-upasana), but such an attempt is never successful in helping one attain complete realization
- Sometimes impersonalists pollute the Patanjali yoga system because they are monists. Patanjali describes that the soul is transcendentally pleased when he meets the Supersoul and sees Him
- Sometimes impersonalists who are not actually in devotional service may also exhibit such symptoms of ecstatic love, but this is not accepted as actual ecstasy. It is a reflection only
- Sometimes in Varanasi, a holy city for impersonalist scholars, there may be seen a sannyasi crying from hearing the glories of the Lord
- Sometimes, thinking himself one with the Supreme, he (Prahlada) imitated the Lord's pastimes, and in separation from the Lord he would sometimes show symptoms of madness. These feelings of a devotee would not be appreciated by impersonalists
- Spiritual effulgence is the ultimate destination of the impersonalists known as Vedantists. The brahma-jyotir is also described as ananta-param, unlimited and unfathomed
- Sri Caitanya Mahaprabhu replied, "The Mayavadi impersonalists are great offenders unto Lord Krsna; therefore they simply utter the words 'Brahman,' 'atma' and 'caitanya'"
- Sri Caitanya Mahaprabhu was selling the transcendental holy name of the Lord. But Kasi was a city of Mayavadis (impersonalists), and such people will never chant the holy names of the Hare Krsna maha-mantra. Consequently He was feeling disappointed
- Srila Bhaktisiddhanta Sarasvati Thakura considered sahajiyas to be more favorable than the impersonalists, who are hopelessly atheistic
- 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 Bhaktisiddhanta Sarasvati Thakura warns all devotees engaged in broadcasting the Krsna consciousness movement not to speak to the impersonalist Mayavadis who are always determined to oppose such theistic movements
- Srila Prabodhananda Sarasvati has sung, kaivalyam narakayate. The impersonalist’s conception of becoming one with the effulgence of the Lord is exactly like hell
- Srila Rupa Gosvami is trying here to describe the different achievements of the impersonalists and the personalists
- Srila Rupa Gosvami, the leader of the six Gosvamis of Vrndavana, has properly replied to the impersonalists in his Laghu-bhagavatamrta, which is a natural commentary on the aphorisms of the Vedanta-sutra
- Srimad-Bhagavatam gives information about the Absolute Truth in His personal feature. It is higher than impersonalist literatures and higher than the jnana-kanda division of the Vedas
- Srimad-Bhagavatam says that even after so much endeavor, if the impersonalist enters into the spiritual world and acquires an impersonal form, he returns again into the material world because of neglecting to serve the Supreme Lord in love and devotion
- Srimad-Bhagavatam says, "Although they (The impersonalists) rise to the transcendental situation of existence in impersonal Brahman, they certainly fall from that exalted position because they deride Your lotus feet"
- Srimad-Bhagavatam, however, does not agree with such impersonalists. It is clearly stated herein that the Supreme Lord rests in yoga-nidra, as previously discussed. And because He sleeps, naturally He must breathe
- Sripada Sankaracarya was an impersonalist, but nevertheless he said, narayanah paro 'vyaktat: Narayana, the Supreme Personality of Godhead, is not a person of the material world
- Such characteristics are sometimes exhibited by the impersonalist class of men, and they may captivate some innocent persons who have no knowledge in the science of devotional service
- Such reciprocation of feelings (between God and Hid devotees) takes place in the transcendental Vaikuntha planets, and therefore the liberation sought by the impersonalists is already achieved in devotional service
- Sukadeva Gosvami describes every part of His (Krsna's) transcendental beauty, one after another, to teach impersonalists that the Personality of Godhead isn't imagination by the devotee for facility of worship but is the Supreme Person in fact and figure
- Sukadeva Gosvami says, ittham satam brahma-sukhanubhutya. The impersonalists meditate upon the impersonal Brahman & thus feel some transcendental bliss, but Sukadeva Gosvami points out that the source of that transcendental bliss is here - Krsna
- Sukadeva Gosvami tells King Pariksit, "My dear King, Krsna is the Supreme Personality of Godhead to the learned transcendentalist, He is the supreme happiness for the impersonalist"
- Sukadeva Gosvami was also an impersonalist in the beginning, as he himself has admitted in the Bhagavatam (2.1.9), but later on he was attracted by the transcendental pastimes of the Lord and thus became a devotee
- Svadha, who was offered to the Pitas, begot two daughters named Vayuna and Dharini, both of whom were impersonalists and were expert in transcendental and Vedic knowledge
- Swastika is also there (in the Vedas), Vedic mark. Especially for the impersonalists. But we take direct, beautiful Krsna, and worship Him
T
- The Absolute Truth, God, is everything, but this does not mean that everything is God. For this reason Sri Caitanya Mahaprabhu and His followers visited the temples of all the demigods, but they did not see them in the same way an impersonalist sees them
- The activities in the spiritual world are without any of the inebrieties of the material world, but there is no question of impersonal voidness on the spiritual platform, as suggested by the impersonalists
- The activities of the Lord are pleasing to experimental vision also, but impersonalists will not believe in His identity because they study the personality of the Lord by comparing their personality to His
- The answer anticipates the abominable acts of the Mayavadi impersonalists who place themselves in the position of Krsna and enjoy the company of young girls and women
- The atheists and impersonalists lead such foolish pseudo religionists into the darkest regions by preaching the cult of atheism
- The bliss enjoyed by the Supreme Personality of Godhead cannot be of material composition, like the impersonalist conception of the bliss of Brahman
- The brahma-jyotir may be compared to the sunshine, and the spiritual planets may be compared to the sun itself. In the spiritual sky the impersonalists remain in the effulgence of the Supreme Lord, the brahma-jyotir
- The Brahmavadis, the Paramatmavadis, they are impersonalists. They cannot understand the Supreme Being Personality of Godhead, Krsna. They cannot understand. That is the defect
- The Buddhists plainly declare that they do not accept the authority of the Vedas, but the impersonalists masquerade themselves as followers of Vedas, but actually they are hidden Buddhists
- The chanting of Hare Krsna, is so nice and transcendental that it will eventually melt even the hearts of persons who are impersonalists. Rupa Gosvami says that the impersonalists' symptoms are simply reflections of ecstatic love, not the real thing
- The concoction of the impersonalists, that one can become God by meditation or by some artificial material activities, is herewith declared false. God is always God in any condition or status
- The conditioned soul may take a form birth after birth due to his conditional existence in matter, but the self-centered impersonalists, by their gross ignorance, accept the Lord as one of them because of self-centered egoism
- The cream of Srimad-Bhagavatam in the foregoing four slokas is sometimes squeezed out by the impersonalist for different interpretations in their favor, but it should be carefully noted that the four slokas were first described by the Lord Himself
- The decorations of the Lord are beyond material conception, as admitted even by impersonalists like Sankaracarya: Narayana, the Supreme Personality of Godhead, has nothing to do with the material creation
- The demigods are worshiped by persons who are more or less adherents of the processes of jnana, yoga and karma, i.e., the impersonalists, meditators and fruitive workers
- The demigods said: O Lord, the impersonalists or nondevotees cannot understand that Your name is identical with Your form.” Since the Lord is absolute, there is no difference between His name and His actual form
- The demons and impersonalists are awarded the facility of merging in the brahmajyoti effulgence of the Lord, whereas the devotees are admitted into the spiritual planets
- The demons and the impersonalists do not care for Krsna, but Krsna is so kind that He gives this liberation even to His enemies and to the impersonalists. There is the following statement in this connection
- The desire of the impersonalist to merge into the existence of Brahman is also material because such an impersonalist wants to gratify his senses by merging into the existence of Krsna instead of serving His lotus feet
- The destination of the devotees is Vaikuntha, or akuntha-dhisnya, the place where anxieties are completely eradicated. One should not mistake the destination of the devotees and that of the impersonalists to be one and the same
- The destinations (of the devotees and that of the impersonalists) are distinctly different, and the transcendental pleasure derived by the devotee is also distinct from cin-matra, or spiritual feelings alone
- The details of the bodily features of the Lord especially indicate the Personality of Godhead. Impersonalists cannot appreciate the beautiful body of the Lord, which is described in these prayers by Lord Siva
- The devotees of Krsna enter the Krsna planet, Goloka Vrndavana. For the personalists there are also innumerable other planets, known as Vaikuntha planets, in the spiritual sky, whereas the impersonalists remain in the brahma-jyotir
- The devotees of the Lord, who do not wish to kill the individuality of the living entities and who desire to become personal servitors of the Lord, do not very much like the impersonalists
- The devotees, however, are naturally inclined to become associates of the Lord and not merge in the spiritual existence, as conceived by the impersonalist
- The devotional atmosphere created by pantheistic vision develops into devotional service in later days, and that is the only benefit for the impersonalist
- The difference between a devotee and an impersonalist is that an impersonalist tries to become one with the Supreme so that he can enjoy without impediment
- The difference between the impersonalist and the personalist is that the impersonalist does not accept the separate existence of the Lord, but the personalist accepts the Lord
- The difference between the impersonalistic mental speculators and the pure devotees of the Lord is that the former pass through a miserable understanding of the Absolute Truth at every stage
- The difference between the impersonalists and the personalists is that the impersonalists, limited by their speculative processes, cannot even approach the SPG, whereas the devotees please the SPG through His transcendental loving service
- The difference between the mukti of the impersonalist and that of the devotee is that the devotee is immediately appointed an eternal servant of the Lord
- The difference is that the impersonalist denies personality in the ultimate issue, whereas the devotee gives more importance to the Personality of Godhead
- The enemies and the impersonalists may be allowed to enter into this Brahman effulgence, but the devotees of Krsna are promoted all the way to the spiritual planets
- The entrance of the Supreme Lord into everyone's heart as Paramatma sometimes bewilders the impersonalists into equating the living entities with the Supreme Lord
- The facilities of devotional service are denied the impersonalists because they are attached to the brahmajyoti feature of the Lord. As suggested in the previous mantras, they cannot penetrate the brahma-jyoti because they do not believe in the SPG
- The feminine feature of the Lord is displayed by goddesses of fortune - Laksmi, Radharani, Sita, etc. All these goddesses of fortune are servitors of the Lord; they are not the Supreme, as falsely imagined by the impersonalis
- The foolish impersonalists still maintain that the Lord is formless and that these forms are impositions. From the study of the Gita does it appear that the demigods and their abodes are impersonal?
- The forbidden time for sexual intercourse would be noted by Lord Siva, and Diti would meet with proper punishment by giving birth to a child of ghostly character or a godless impersonalist. Kasyapa foresaw this, and thus he warned his wife Diti
- The forms of a water jug, bowl or dish are false, but their existence as earth is real. This is the impersonalists' version. This cosmic manifestation is certainly produced from the Absolute Truth, but because its existence is temporary, it is false
- The four sages were impersonalists in the beginning of their spiritual life, but afterwards, by the grace of their father and spiritual master, Brahma, they understood the eternal, spiritual form of the Lord and felt completely satisfied
- The fruitive workers sacrifice their material possessions for material enjoyment, whereas the impersonalist sacrifices his material designations with a view to merging into the existence of the Supreme. BG 1972 purports
- The glories of the Supreme Personality of Godhead are so great that the impersonalistic followers of the Upanisads cannot reach the platform of knowledge to understand them
- The gopis' equality with the Lord (Krsna) should never be misunderstood to be like the sayujya liberation of the impersonalist
- The highest achievement attained by the jnanis, or impersonalists, is becoming one with the Supreme, generally known as moksa, liberation
- The highest blunder committed by the impersonalist is to think that when the incarnation of God comes, He accepts a form of matter in the mode of goodness. Actually the form of Krsna or Narayana is transcendental to any material idea
- The highest blunder committed by the impersonalists is to think that when the incarnation of God comes He accepts the form of matter in the mode of goodness. Actually, the form of Krsna or Narayana is transcendental to any material idea
- The highest perfection of transcendental realization is to take pleasure in hearing and describing the transcendental qualities of the Lord and not in merging into His impersonal Brahman existence, for which the impersonalist monist aspires
- The impersonalist adduces no activity in the Supreme, but in this discussion between Brahma and the Supreme Personality of Godhead the Lord is said to have activities also, as He has His form and quality
- The impersonalist always tries to misrepresent the personal feature of the Lord, not knowing the science of this great knowledge, and Srimad-Bhagavatam is in pursuance of the Vedas and scientific knowledge of the Personality of Godhead
- The impersonalist and the meditator are also indirectly Krsna conscious. BG 1972 purports
- The impersonalist argues on the strength of the Vedic version given in the Svetasvatara Upanisad: Anyone who can know Him (Transcendence) also becomes transcendental, but those who do not know Him suffer the miseries of the material world. BG 1972 pur
- The impersonalist argues on the strength of the Vedic version given in the Svetasvatara Upanisad: Beyond Brahma there is the Transcendence who has no material form and is free from all material contaminations. BG 1972 purports
- The impersonalist argues on the strength of the Vedic version given in the Svetasvatara Upanisad: In the material world Brahma, the primeval living entity, is understood to be the supreme amongst the demigods, human beings and lower animals. BG 1972 pur
- The impersonalist attains only the sky, and does not achieve any tangible transcendental bliss, whereas the devotee attains to the planets where real spiritual life prevails
- The impersonalist cannot accommodate such spiritual activities of devotional service therefore they are satisfied only by so-called knowledge of self
- The impersonalist cannot enjoy life due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. BG 1972 purports
- The impersonalist cannot reciprocate. Krishna does not take anything from them, neither does He give them anything. The Impersonal, therefore, simply enjoys the troubles of speculation
- The impersonalist ceases fruitive activities out of fear, so that the resultant action may not be a stumbling block on the path of self-realization, but the personalist knows rightly his position as the eternal servitor of the SPG. BG 1972 purports
- The impersonalist comes to the conclusion that he and the Supreme Spirit are one, whereas devotees, or personalists, realize the Absolute Truth
- The impersonalist followers of Sankaracarya, as well as the Vaisnavas following in the disciplic succession from Lord Sri Krsna, acknowledge the factual existence of the soul, but the Buddhist philosophers do not
- The impersonalist is desirous of becoming one with the Supreme, or in other words, he wants to become the Supreme. This is a myth only. The mystic yogis become encumbered by various mystic powers and so have neither peace nor satisfaction
- The impersonalist may ask why one should bother chanting the Hare Krsna maha-mantra continually for so many years instead of stopping and trying for kaivalya, liberation, or merging into the existence of the Lord
- The impersonalist may consider himself a brahmana and may be situated in the mode of goodness, but nonetheless he is conditioned by one of the modes of material nature. This means that he is not yet liberated
- 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 impersonalist may squeeze out any interpretations from them (SB slokas), but such interpretations will never be accepted by those who are taught in the disciplic succession from Brahma, as will be cleared up in the following verses
- The impersonalist Mayavadis, they undergo severe austerities, penances, and rise up to the Brahma effulgence, becomes merged into it, but again falls down. Just like the spark: it enters the flame of the fire, but there is again chance of falling down
- The impersonalist monists only misguide people by contending that the threefold miseries are a part of the Lord's pastimes
- The impersonalist or the pantheist cannot understand the exceptional opulences of the Supreme Lord nor the manifestations of His divine energy. BG 1972 purports
- The impersonalist perceives the presence of the Lord in water by its taste, and the personalist also glorifies the Lord for His kindly supplying water to quench man's thirst. That is the way of perceiving the Supreme. BG 1972 purports
- The impersonalist philosophy, vivarta-vada, generally cites the acceptance of a rope to be a snake as an example of this fact. According to this example, the varieties within our vision are false, just as a rope seen to be a snake is false
- The impersonalist puts forth the theory of oneness in the sense that Brahma, also being the same principle of "I" because he is an emanation from the I, the Absolute Truth, is identical with the Lord, the principle of I
- The impersonalist rascals, they cannot understand what is the nature of God. In the Bible also it is said: "Man is made after God." You can study God's quality by studying your quality, or anyone's quality
- The impersonalist rises to the Brahman effulgence and enters into that effulgence, he has no engagement in the service of the Lord, and therefore he is again attracted to materialistic philanthropic activities
- The impersonalist sometimes accepts a poor individual soul as being daridra-narayana, meaning that Narayana, the Supreme Personality of Godhead, has become poor. This is a contradiction
- The impersonalist sometimes prays for the mercy of the Personality of Godhead Narayana as the embodiment of material goodness, but such prayers do not satisfy the Lord because He is not thereby glorified in terms of His actual transcendental qualities
- The impersonalist takes into consideration the rays of the Lord without any information of the tangible, transcendental, eternal form of the Lord, known as Krsna
- The impersonalist takes unnecessary trouble to meditate upon or worship something impersonal, and the path is very precarious. We are not advised to follow the impersonalist way of meditating on or worshiping the Lord
- The impersonalist theory is that Brahman Himself has accepted different types of bodies and that this is His lila, or pastime
- The impersonalist theory that after liberation one becomes inactive & need not hear anything does not prove that a liberated person is actually inactive. A living soul can't be inactive. He is active either in the conditioned state or in liberated state
- The impersonalist tries to explain that the impersonal effulgence of the Supreme Lord (brahmajyoti) is beyond these material modes of nature, but at the same time he tries to establish that the Supreme PG is contaminated by the modes of material nature
- The impersonalist wants to attain the impersonal Brahman effulgence of the Lord, but that is not at all congenial to the living sparks, parts and parcels of the Lord. Therefore, the impersonalists again fall down and get material forms
- The impersonalist who prefers to merge with the Brahman effulgence has no shelter at the lotus feet of Krishna. Therefore such impersonalist even though raised to the Brahman platform come down again to the material world for pleasure's sake
- The impersonalist will fall again into the limited material world to become entangled once more in the wheel of births and deaths, drawn on by the inextinguishable desire for sensual engagement
- The impersonalist's explanation of the word aham in the four verses of the original Bhagavatam - aham evasam evagre etc. - is refuted here (in SB 3.7.37). The Lord and His eternal associates remain after the dissolution
- The impersonalist's position in the spiritual world is nonpermanent, for out of loneliness he will attempt to acquire some association. Because he does not associate personally with the Supreme Lord, he has to return again to the world
- 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 impersonalist, as soon as they see some personalist, they begin to attack by arguments. So those who are not very highly developed, they avoid. But those who are conversant, they argue, so on
- The impersonalist, because of his neglecting the association of the Lord, does not develop a spiritual body for spiritual activity, but remains a spiritual spark only, merged in the effulgent spiritual rays of the Supreme Personality of Godhead
- The impersonalist, they think, we are cent percent one with the Lord or the Supreme Absolute Truth, but that is not a fact. If one is cent percent one with the Supreme Lord, then how he has come under the control of maya? This question, they cannot answer
- The impersonalist, who gives more importance to the transcendental rays of the Lord as brahma-jyotir & who concludes that the Absolute Truth is ultimately impersonal & only manifests a form at a time of necessity, is less intelligent than the personalist
- The impersonalist, who has no idea of the transcendental form of the Lord, cannot understand this most confidential message of the Lord
- The impersonalistic commentary on the Bhagavad-gita is therefore disastrous because, without understanding the transcendental pleasure of the Gita, the impersonalist wants to interpret it in his own way
- The impersonalists again fall down and get material forms, which are all false to the spirit soul
- The impersonalists and the yogis attain liberation only after much trouble and many, many births. BG 1972 purports
- The impersonalists are captivated by the gigantic universal form of the Supreme
- The impersonalists are dwelling in the river water, which eventually comes to mix with the ocean. They have no information, however, that within the ocean, as within the river, there are innumerable aquatic living entities
- The impersonalists are frustrated in their attempts to make the mind void by artificial meditation. It is very difficult to void the mind of all material conceptions
- The impersonalists are placed in the brahma-jyotir as spiritual sparks, and in this way the brahma-jyotir is filled with spiritual sparks. This is what is meant by merging into the spiritual existence
- The impersonalists are satisfied to get the liberation of merging in the Brahman effulgence
- The impersonalists are supposed to be situated in the mode of goodness, and they worship five kinds of demigods. They worship the impersonal Visnu, or Visnu form in the material world, which is known as philosophized Visnu. BG 1972 purports
- The impersonalists are very much afraid of hearing the activities of the Lord because they think that the happiness derived from the transcendental situation of Brahman is the ultimate goal of life
- The impersonalists argue that Krsna Himself has been transformed into many and that therefore everything is Krsna and worship of anything is worship of Him
- The impersonalists argue that there is no use in worshiping the Lord when everything is nothing but the Lord Himself
- The impersonalists argue that this is fallacious because it is sometimes found that matter is produced from spirit soul and sometimes that spirit soul is produced from matter
- 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 cannot account for the senses of the living entities, and therefore they are always anxious to describe all living entities as sense-less, or impersonal. BG 1972 purports
- The impersonalists cannot adjust to the idea that the Supreme, the original, unlimited cause of everything, can also be a person
- The impersonalists cannot derive any relishable transcendental pleasure from the topics of Bhagavad-gita, in which the Lord is personally talking with Arjuna
- The impersonalists cannot observe such goddesses of fortune because of their dry speculative habit. And those who are artists, overtaken by the beautiful creation, should better see to the beautiful face of the Lord for complete satisfaction
- The impersonalists cannot reach the Vaikuntha planets to become associates of the Lord, and therefore, according to their desires, Krsna gives them sayujya-mukti
- The impersonalists cannot understand the principle of satisfying Krsna's senses because they reject the personality of Godhead. Thus they think God has no senses and therefore no sense satisfaction
- The impersonalists depend more or less on inductive logic, and therefore they always remain in darkness about the original Personality of Godhead Sri Krsna
- The impersonalists desire salvation from Him, and He always awards them according to their aspiration
- The impersonalists desire to merge into the existence of the supreme, but without keeping their individuality they have no chance of hearing and chanting the glories of the Supreme Lord
- The impersonalists desire to merge into the spiritual existence, to end their individual existence, but according to Srimad-Bhagavatam, mukti is only the beginning of one's becoming situated in his normal condition
- The impersonalists discuss the philosophy of voidism while trying as much as possible to enjoy this material life. One may enjoy speculation in this way, but there is no spiritual benefit
- 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 do not believe in the form of the Lord, and thus they would hardly believe in the Lord's sleeping. Their idea is obtained by a poor fund of knowledge; they calculate everything in terms of man's capacity
- The impersonalists do not have the power to go beyond the effulgence of God and arrive at the personality from whom this effulgence is emanating. At the end of Isopanisad, however, there is a hymn to the Personality of Godhead
- The impersonalists do not have the power to go beyond the effulgence of God and arrive at the Personality of Godhead, from whom this effulgence is emanating. The Isopanisad is a hymn to that Personality of Godhead - CC Intro
- The impersonalists do not know that forgetting their constitutional position as subordinate to the Supreme Lord is the greatest violation of God's law. BG 1972 purports
- The impersonalists do not merge into the existence of the Supreme Person but into His personal bodily luster, which is called the brahma-jyotir
- The impersonalists do not take into account the varieties of manifestation emanating from the supreme cause, Brahman. They simply consider that everything emanates from Brahman and after destruction merges into Brahman
- 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 have no idea of the Personality of Godhead. They unnecessarily poke their noses into the scripture and interpret it in a deceptive way in order to mislead the innocent public
- The impersonalists have no idea of the Supreme Personality of Godhead. The position of the sahajiyas is far better than that of the Mayavadi sannyasis
- 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 maintain that the Supreme Absolute Truth has no form and that one can imagine any form he likes for his benefit and worship in that way
- The impersonalists may say that Vasudeva is the impersonal Brahman, but actually the impersonal Brahman is subordinate to Krsna, as also confirmed in Bhagavad-gita (BG 14.27): brahmano hi pratisthaham
- The impersonalists misinterpret the theory of reflection, and thus they wrongly accept the individual consciousness as the supreme consciousness
- The impersonalists misunderstand the statements of Srimad-Bhagavatam to mean that the Lord entered His own effulgence and therefore become impersonal. But the Lord is a person, and His devotees are persons
- The impersonalists misunderstand the worship of Lord Visnu. They worship Lord Visnu to merge into His body. In order that visnu-aradhana not be misunderstood, Caitanya Mahaprabhu requested that Sri Ramananda Raya proceed further and clear up the issue
- The impersonalists of Saranatha differ from those of Varanasi
- The impersonalists only seek to get free from the diseased, conditioned activities, but they have no information of activities in the healthy condition. Those who are actually liberated and in full knowledge take to hearing the activities of Krsna
- The impersonalists quotes these authorities that, "He has no hands and . . . therefore He's impersonal." No, it is not . . . if He sees, sa aiksata, if He sees, if He hears, if He creates, then there is hand, there is eyes
- The impersonalists recommend a process of aham grahopasana by which one worships his own body as the Supreme. Thinking in this way, such pseudo-transcendentalists dress themselves as the damsels of Vraja
- 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 impersonalists recommend that one should become desireless, and others recommend banishing desires altogether. That is impossible; no one can banish desires altogether because desiring is the living symptom
- The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord, but the devotee has a specific abode
- The impersonalists sometimes describe five kinds of gods that are worshipable, but because they think that the actual truth is impersonal Brahman, they dispose of all worshipable objects at the ultimate end. BG 1972 purports
- The impersonalists sometimes misunderstand devotional service in such a way that they divide Krsna from His paraphernalia and pastimes
- The impersonalists take Brahma to be the root of this material tree. BG 1972 purports
- The impersonalists take Brahman to be the root of this material tree, and from the root, according to Sankhya philosophy, come prakrti, purusa, then the three gunas, then the five gross elements, then the ten senses, mind, etc
- The impersonalists take the activities (activities of the Lord) mentioned in the Srimad-Bhagavatam, Bhagavad-gita and other Vedic literatures as fictitious stories, and therefore they interpret them most mischievously
- The impersonalists try to prove that the varieties in the vision of the empiric philosopher are false
- The impersonalists undergo severe penances and austerities to attain mukti
- The impersonalists who try to avoid everything material may undergo severe austerities, but they miss the opportunity of being engaged in the service of the Lord. Thus their renunciation is not sufficient for perfection
- 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 want to merge into the existence of the Transcendence are placed within Mahesa-dhama. Those who want to remain within the planetary systems of the material universes do so on various planets
- The impersonalists wish to merge into the Supreme Brahman; however, merging into the Supreme Brahman also requires a touch of devotional service
- The impersonalists worship His (Krisna's) glowing effulgence, emanating from His transcendental body of eternal form, bliss and knowledge, and the devotees worship Him as the Supreme Personality of Godhead
- The impersonalists would not dare believe that in the spiritual world there are such varieties of enjoyment, but in order to demonstrate the factual, ever-blissful enjoyment in the spiritual world, Lord Krsna descended to this planet
- The impersonalists' theory that Brahman is void of all variegatedness is false because the shadow-tree described in Bhagavad-gita cannot exist without being the reflection of a real tree
- The impersonalists' understanding is that the Absolute Truth, which is always present, is the only truth. In the opinion of other transcendentalists, however, this material world, being produced of the Absolute Truth, is also truth
- The impersonalists' understanding of God is called nirakara. Nih means "negative" and akara means "form," so nirakara means "negative form." The impersonalists are mistaken when they think that God has no form at all
- The impersonalists, because of not being situated in devotional service, they glide down again to the material world to undergo another term of material existence
- The impersonalists, because they engage in mental speculation and have no faith in the Personality of Godhead, have no business hearing the topics of Krsna. Such persons are pitiable for the first-class pure devotees of the Lord
- The impersonalists, fruitive workers, false logicians, blasphemers, nondevotees and lowest among the student community are very expert in avoiding the Krsna consciousness movement, and therefore the inundation of Krsna consciousness cannot touch them
- The impersonalists, in order to establish their philosophy, accept these discussions (in the Upanisads and Vedanta-sutra) in terms of laksana-vrtti, or indirect meanings
- The impersonalists, Sankarites, even the Buddhists, they also, some way or other, they accept that there is the voidness. But the Bhagavad-gita does not disappoint you in that way. That voidness philosophy has created atheism
- The impersonalists, therefore, are no more favored than the enemies of the Lord; rather, they are both on the same level of spiritual salvation
- The impersonalists, they do not develop body. They simply remain as spirit particle. That is their idea. But we Vaisnava, we want to serve Krsna, therefore we require hands, legs and mouth and tongue, everything. So we are giving such body
- The impersonalists, they think that in the material varieties there are so many abominable inebrieties, therefore in the spiritual world all these things should be minus, void. That is their material calculation
- The impersonalists, who are actually more attracted by the impersonal feature of the Lord, are only superficially attracted by the Lord's personal activities
- 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 desire to disregard the eternal form of the Lord, imagine some round figure. They especially prefer the omkara, which also has form
- The impersonalists, who do not accept the transcendental form of Lord Sri Krsna, and the demons, who are always engaged in blaspheming and fighting with Him, are punished by being merged into the Brahman effulgence
- The impersonalists, who generally worship Lord Siva, should learn of the transcendental sac-cid-ananda-vigraha (BS 5.1) of the Lord
- 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 impersonalists, who try to lose their individuality, also lose both material and spiritual pleasure. The last destination of the Buddhist philosophers is to become just like a stone, which is immovable and has neither material nor spiritual activity
- The individuality of the spiritual spark is retained, but because the impersonalist does not want to take a personal form, he is found as a spiritual spark in that effulgence
- 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 jnanis and yogis are generally impersonalists, and although they attain the temporary form of liberation by merging into the impersonal effulgence, the spiritual sky, according to Srimad-Bhagavatam their knowledge is not considered pure
- The jnanis, the impersonalists, who are attached to the Brahman effulgence, try to understand the Absolute Truth by dint of their knowledge, but they do not know that their knowledge is imperfect and limited whereas Krsna, the Absolute Truth, is unlimited
- The kind of faith (of a devotees of God) is different from the faith of an impersonalist who wants to merge into the Brahman effulgence in order to benefit by cessation of repeated birth and death
- The Kumaras confirm: "You are the ultimate Absolute Truth." The impersonalist may argue that since the Supreme Personality of Godhead was so nicely decorated, He was therefore not the Absolute Truth
- The liberation they (the impersonalists and the yogis) achieve-merging into the impersonal brahmajyoti of the Lord-is only partial, and there is the risk of returning again to this material world. BG 1972 purports
- The Lord has both impersonal and personal features. The impersonalists have no idea of the personal feature of the Lord, but Lord Brahma and the members of his disciplic succession want to see the Lord in His personal form
- The Lord is full bliss, eternal knowledge. So the impersonalists, they are satisfied with only knowledge, jnana, light. That's all
- The Lord is so kind that He gives shelter to everyone - both impersonalists and devotees
- The mantras of the sastras do not support the monistic conclusions of the impersonalists, nor does Vaisnava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness
- The Mayavadi impersonalist sannyasis cannot attain the paramahamsa stage. This is because of their impersonal conception of the Absolute Truth
- The Mayavadi philosophers of Saranatha are different from the impersonalists who believe in the impersonal manifestation of Brahman. According to the Saranatha philosophers, there is no spiritual existence at all
- The Mayavadi philosophers take the Absolute Truth to be nirguna ("without qualities"), in accordance with the impersonalistic view, but actually the Lord is the reservoir of all good qualities
- The mayavadi, or impersonalist, will say that everything is Brahman. But "everything is Brahman" is not right
- The Mayavadi, those who are impersonalists, they want to make these material varieties of life zero, because they are very much disgusted with this material life. So jagat mithya. They say: This is mithya. This is false
- The mayavadis (impersonalists) say that one can worship any form of the Lord and that it doesn't matter because one reaches the same destination anyway
- The mayavadis (impersonalists) say that you can chant any name, either that of Krsna or those of the demigods, and the result will be the same. But actually this is not a fact
- The Mayavadis, who are not in agreement with the existence of the Lord, can be classified in two groups, exemplified by the impersonalist Sankarites of Varanasi and the Buddhists of Saranatha
- The members of the impersonalist school explain their idea of oneness by the example of the mixing of river water with the seawater. But we should know that within the water of the sea there are living beings, who do not merge into the existence of water
- The monists and impersonalists try with great difficulty to explain this sutra in diverse ways in order to support their imperfect theory of oneness and impersonality. However, the fact remains that ananda, pleasure, cannot be enjoyed alone
- The most lamentable falldown of the impersonalist is due to his false and unreasonable claim of being one with the Supreme
- The most unfortunate persons are the impersonalists, who cannot understand the transcendental variegatedness of the spiritual world. They are afraid to talk about the beauty of the Vaikuntha planets because they think that variegatedness must be material
- The nirvisesa, impersonalists, they want to stop activity. But actually Bhagavan, Krsna, says that real activity begins when one is self-realized, one is situated in Brahman realization
- 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 object of the impersonalist is the brahma-jyoti, the impersonal effulgence of the Supreme, but Krsna is the source of that effulgence. Therefore Krsna is everything (brahmeti paramatmeti bhagavan iti sabdyate) - SB 1.2.11
- The one Supreme Personality of Godhead reveals Himself to different thinkers as the Supreme person or impersonal Brahman or Paramatma. Impersonalists merge into the impersonal Brahman, but that is not achieved by worshiping the impersonal Brahman
- The only tendency of the impersonalists or the prakrta-sahajiyas is to face the platform of impersonalism. They cannot understand spiritual variegatedness
- The paramahamsas are generally found among both the impersonalists and the devotees, but according to Srimad-Bhagavatam (as clearly stated by Kuntidevi), pure bhakti-yoga is understood by the paramahamsas
- The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists
- The personal abodes of the Lord, known as Vaikunthas, are neither mythical nor material, as conceived by the impersonalists
- The Personality of Godhead and His kingdom have already been explained. The kingdom of Godhead is not void as conceived by the impersonalists
- The personified Vedas continued, "Dear Lord, there are two classes of transcendentalists, the impersonalists and the personalists"
- The personified Vedas continued, "The opinion of the impersonalists is that this material manifestation is false and that only the Absolute Truth is factual"
- The pitiable impersonalists pity those who are influenced by the modes of ignorance and passion, but the pure devotees of the Lord take pity on them both because both waste their most valuable time in the human form of life in false pursuits
- The place where the Pracetas arrived was the abode of Lord Siva. Impersonalists are generally worshipers of Lord Siva, but Lord Siva is never without variety in his abode
- The poor fund of knowledge held by the impersonalists cannot accommodate how the Supreme Absolute Truth can be a person, because whenever they think of a person they think of a person of this material world. That is their defect
- The potency of the Lord and the Lord are simultaneously different and nondifferent. The conception of the virat-rupa, especially for the impersonalist, is thus nondifferent from the eternal form of the Lord
- The propaganda by a certain class of impersonalists that spiritual life is void of all varieties is dangerous propaganda to mislead the living beings into becoming more and more attracted by material enjoyments
- The real purpose of such foolish people (Mayavadis or atheists) is to impose the impersonalist conclusion on all Vedic literature. The Mayavadi atheists also interpret the Bhagavad-gita
- The reason is that the Lord reserves the right of not exposing Himself to the nondevotee who, even after a thorough study of literature like the Bhagavad-gita, remains an impersonalist simply by obstinacy
- The Saranatha impersonalists do not even believe that the Absolute Truth, or Brahman, can be understood as the opposite of maya, or illusion. According to their vision, materialism is the only manifestation of the Absolute Truth
- The self-centered impersonalist, without a clear conception of the Personality of Godhead, concludes in his own way that the Personality of Godhead takes a material shape from His original impersonal spiritual existence for a particular mission
- The so-called followers of Sankara, the impersonalist Mayavadis, are sinking lower and lower. How can these degraded men explain the Vedanta-sutra, which is the essence of all Vedic literature
- The so-called mlecchas and yavanas of the Western countries are more purified than offensive Mayavadis or atheistic impersonalists
- The so-called silence of a silent impersonalist svami indicates that he has nothing to say; he simply wants to beg. But the silence adopted by Kardama Muni was not like that. He became silent for relief from nonsensical talk
- The so-called Vedantists, the Mayavadis (impersonalists), are bluffers. They do not know what Vedanta is. But people want to be bluffed, and the bluffers take advantage of it
- The Sufi sampradaya was certainly derived from Sankaracarya’s impersonalists
- The Supreme is the Personality of Godhead for the devotees, and liberation for the impersonalist. BG 1972 purports
- The Supreme Lord, the Personality of Godhead Sri Krsna, is the object of worship both by impersonalists and by the devotees of the Lord
- The Supreme Personality of Godhead has nothing to do with material perception. Even the impersonalist Sankaracarya says narayanah paro 'vyaktat: "Narayana the Supreme Personality of Godhead, is beyond the material conception
- 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 is beyond the material creation. It is admitted even by impersonalists like Sankaracarya that Narayana is transcendental to this material creation
- 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 supreme source of everything is naturally respected by everyone, but this natural tendency is hampered when one takes to the impersonalist conceptions of Sankara
- The theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency
- The theory of the impersonalists and so-called yogis is that the Supreme Lord assumes a particular form when He comes in touch with maya, although actually He has no form
- The transcendental forms of the Lord are beyond the reach of the impersonalists, who can only understand, through the studies of the Upanisads, that the Absolute Truth is not matter and that the Absolute Truth is not materially restricted
- The transcendental region of that effulgence (brahma-jyotir) is called Siddhaloka or Brahmaloka. When impersonalists achieve liberation, they merge into that Brahmaloka effulgence
- The transcendental vibration OM is also authorized, but is specifically sung by the impersonalists
- The unconditioned living beings enjoy life in full freedom with the Lord, whereas the impersonalist jnanis and yogis enter into the impersonal glowing effulgence of the Vaikuntha planets
- The union of the impersonalists and the union of the devotees are not on a par. The impersonalists try to fully stop their individuality by attaining sayujya-mukti, or unification by merging into oneness
- The Upanisad does not say directly, "The original person is Krsna," simply because there are so many impersonalists. But the Upanisad gives hint
- The Varanasi impersonalists propagate the idea that the impersonal Brahman is truth whereas material varieties are false
- The virat-rupa or visva-rupa, the gigantic universal form of the Lord, which is very much appreciated by the impersonalist, is not an eternal form of the Lord. It is manifested by the supreme will of the Lord after the ingredients of material creation
- The voidist philosophers want to establish that ultimately everything is senseless, and the impersonalists want to establish that in the next world there is simply knowledge devoid of activity
- The voidists, they say sunyavadi. They say, "There is no God." And the impersonalists, they say that there is God, but there is no head, there is no leg, there is no hand, there is no mouth, there is no, no, no... Ultimately, what is their God?
- The whole Western world are filled up with these sunyavadi and impersonalists. India is also nowadays, but still there are devotees in the acarya-sampradaya. They are fighting against sunyavada and nirvisesa
- The word "Brahman" indicates the greatest of all and the maintainer of everything. The impersonalists are attracted by the greatness of the sky, but because of their poor fund of knowledge they are not attracted by the greatness of Krsna
- The word 'Brahman' ('the greatest') indicates the Supreme Personality of Godhead, full in all six opulences. But if we take the onesided impersonalist view, His fullness is diminished
- The word brahmani used in this verse (SB 4.22.25) is commented upon by the impersonalists or professional reciters of Bhagavatam, who are mainly advocates of the caste system by demoniac birthright. They say that brahmani means the impersonal Brahman
- The word pasandi refers to those who are opposed to pure devotional service. In particular, these are the Mayavadis, the impersonalists. A definition of pasandi is given in the Hari-bhakti-vilasa - 1.73
- The word santaya indicates that Lord Vasudeva is situated in everyone's heart but does not act with the living entity. Impersonalist jnanis realize Vasudeva when they are fully mature in knowledge - vasudevah sarvam iti sa mahatma sudurlabhah
- The word sva-samsthanam is also very significant. As a living entity prepares himself, so he attains his abode. The impersonal Brahman effulgence is offered to the impersonalists
- The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, when he merges in the impersonal form of the Lord known as the brahmajyoti
- The worst offenders, the impersonalists, were extremely difficult to convert, for they very tactfully escaped the devices of Lord Caitanya Mahaprabhu
- The yogis and jnanis - that is, the mystic yogis and the impersonalists - can understand the Absolute Truth as impersonal or localized, but they cannot understand how the Supreme Absolute Truth can be a person
- The yogis and jnanis are confused in their attempts to understand Krsna, although the greatest of the impersonalists, Sripada Sankaracarya, has admitted in his Gita commentary that Krsna is the Supreme Personality of Godhead. BG 1972 purports
- The yogis and jnanis are confused in their attempts to understand Krsna. Although the greatest of the impersonalists, Sripada Sankaracarya, has admitted in his Gita commentary that Krsna is the Supreme Personality of Godhead
- Their (impersonalists) business is mostly word jugglery and mental speculation. Consequently the impersonalists pursue a fruitless labor, as confirmed in the Twelfth Chapter of the Bhagavad-gita (12.5)
- Their (the impersonalist's) so-called acceptance of the Vedas has no meaning, for all the acaryas, even the impersonalist Sankaracarya, have recommended the worship of the transcendental form of the Lord
- Their (the impersonalists') conception of Krsna is not clear, although everything is clearly mentioned in all the Vedic scriptures
- Theorizing as if devotional service were subject to their mental speculation, both kinds of Mayavadi impersonalists conclude that the subject matter of bhakti-yoga is a creation of maya and that Krsna, devotional service and the devotee are also maya
- There are also many impersonalists who deride temple worship. They say that since God (Krsna) is everywhere, why should one restrict himself to temple worship? But if God is everywhere, is He not in the temple or in the Deity? BG 1972 purports
- There are different kinds of transcendentalists, namely the jnanis, or impersonalists, the mystic yogis and, of course, all the devotees of the Supreme Personality of Godhead. The Kumaras were both yogis and jnanis and finally bhaktas later on
- There are five different kinds of mukti. Impersonalists prefer to merge into the existence of the Transcendence, but the personalists, or devotees, do not annihilate their individuality
- There are many controversies amongst the impersonalists and the personalists about the Lord's appearance as a human being. BG 1972 purports
- There are many controversies between the impersonalists and the personalists about the Lord's appearance as a human being
- There are many impersonalists within our experience who renounced this world to merge into the impersonal existence, but being baffled there they come down again to the material world to find out engagement as altruist, philanthropist, communist, etc
- There are many instances where, following such artificial renunciation without any contact with devotional service, the impersonalist again fell down and became attracted to the material contamination
- 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 are still two I's, even accepting the argument of the impersonalist. But we must note carefully that these two I's are accepted in the Vedic literature (Kathopanisad) in the sense of quality
- There are three classes of transcendentalists, namely the jnani, the yogi and the bhakta, or the impersonalist, the meditator and the devotee. BG 1972 Introduction
- There are three kinds of impersonalists - the mumuksu (those desiring liberation), the jivan-muktas (those liberated in this life) and the prapta-svarupas (those merged in Brahman realization)
- There are two kinds of dangerous person. One person is atheist, agnostic, and another person is Mayavadi, impersonalist. Nirvisesa-sunyavadi
- There are two kinds of no more birth. For the Mayavadis, or impersonalists, they want to stop birth, to merge into the existence of the Supreme, brahma-nirvana
- There are two kinds of transcendentalists, namely the impersonalists and the personalists. Visesa-jna refers to the personalists, who are interested in transcendental variegatedness
- There are two types of mahatmas - the impersonalist and the devotee. Although their ultimate goal is different, the process of emancipation is almost the same. Both want eternal happiness
- 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 an identity of this world with the Supreme Lord. This identity is accepted in a misconceived way by the impersonalists; they say that the Supreme Absolute Truth, transforming Himself into the universe, loses His separate existence
- There is information in the sastra, accepted by the acaryas. Just like krsnas tu bhagavan svayam (SB 1.3.28), that is accepted by the acaryas. Acaryopasanam. The Sankaracarya even, although he is impersonalist, he has accepted Krsna as the SPG
- There is no difference between them (the Personality of Godhead and the members of the Panca-tattva) because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to the impersonalists
- There is no doubt that the impersonalists are unnecessarily taking a troublesome path with the risk of not realizing the Absolute Truth at the ultimate end. BG 1972 purports
- There is some controversy amongst the students on the path of liberation. Such transcendental students are known as impersonalists and devotees of the Lord
- Therefore, the association of the impersonalists is condemned herewith by Brahma
- These impersonalists, who are followers of Sankaracarya, are generally known as Kasira Mayavadis (impersonalists residing in Varanasi)
- These incidents (Krsna's pastimse in the humor of parental love) are enjoyable only by the residents of Vraja like Nanda Maharaja, and not by the impersonalist worshipers of Brahman or Paramatma
- These people might be impersonalists, so far I can understand from the handbill, but still, we can perform Kirtana in any place. It does not matter what they are. By our Kirtana process we have to influence others
- These senses are to be detached from all such material activities. According to the impersonalists the senses are stopped from work by merging the soul in the Supersoul Brahman
- These so-called Hindus are generally impersonalists, and we do not want to have anything to do with them; better we stick to our own standard, and eventually they will all come to us for learning what is God
- They (class of devotees of Lord Siva, who desire to become one with him) are mostly impersonalists and prefer to chant sivo'ham, "I am Siva," or "After liberation I shall become one with Lord Siva"
- They (Four kumaras) were impersonalist mayavadis, but after smelling the remnants of flowers and incense in the temple, they turned to become devotees
- They (impersonalist sannyasis) become Narayana, but for want of anything better to do, for want of variegatedness, they take up material humanitarian activities
- They (impersonalist sannyasis) undergo severe penances and austerities to reach the platform of impersonal Brahman, but because there is no pleasure there, they again descend to enjoy material variety
- They (impersonalists and nondevotees) wrongly manufacture their own way of devotional service by open debauchery and mislead others who are simpletons or debauchees like themselves
- They (impersonalists) are not admitted in the spiritual planets, but they are again given a chance to act on the material planets. BG 1972 purports
- They (impersonalists) can surrender unto Him only after many, many births in the culture of transcendental knowledge
- They (the impersonalists) are comparing Krsna with themself. As he is a person, similarly, Krsna is a person. He does not know
- They (the impersonalists) have no qualifications for becoming associates of the Lord either in the Vaikuntha planets or in the supreme planet, Goloka Vrndavana, described in the Bhagavad-gita as mad-dhama & here in this verse as the sva-dhama of the Lord
- 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) may be good scholars in the Vedic literatures, they are practically ignorant of My (God's) inconceivable energies and My eternal forms of personality
- They (the impersonalists) misunderstand the miseries of prison life to be the pastimes of the Supreme Lord. This is due to their poor fund of knowledge
- They (the impersonalists) say brahma satyam jagan mithya - "Brahman is real, & the material world is false" - they are nonetheless very eager to serve the false material world and neglect the service of the lotus feet of the Supreme Personality of Godhead
- They (the impersonalists) should know that the rays of the sun are secondary to the sun, and similarly the impersonal gigantic form of the Lord is also secondary to the personal form as Purusottama. The Brahma-samhita (BS 5.38) confirms this statement
- They (the impersonalists) sometimes try to imitate a pure devotee's sentiment for visiting the holy places where Krsna had His pastimes, but they simply have a view for salvation, and so their activities cannot be considered attachment
- They (the impersonalists) try always to place themselves on the same level with the Lord. That is due to their envious attitude. Sri Caitanya Mahaprabhu has proclaimed the impersonalists to be offenders of the Lord
- They (the impersonalists) try to remain satisfied with the impersonal Brahman, but Krsna is so attractive and so strong that He attracts their minds
- They accept the world and everything in it to be the Lord. That is pantheism, wherein everything is considered to be the Lord. This is the view of the impersonalist
- This (real self-realization) cannot be attained by the impersonalists or other transcendentalists; they cannot understand the science of devotional service. Devotional service is revealed to the pure devotee by the unlimited causeless mercy of the Lord
- This (SB 9.4.18-20) transcendental stage may be inexpressible subjectively by the followers of the impersonalist path. BG 1972 purports
- This Bhagavata version is that although they rise up almost to the spiritual platform, but because they cannot enjoy . . . impersonalists means there is no enjoyment. There is simply light, a life of knowledge
- This form (of God) has nothing whatsoever to do with material forms. Impersonalists say - Oh, you say Krsna has a form. If so, how can you say that He is the Supreme? The impersonal Brahman is the Supreme, and the impersonal Brahman is formless
- This inconceivable power of the Supreme Personality of Godhead is not understood by the impersonalists; therefore they are puzzled and always denying that the Absolute Truth is a person
- This is four principle: dharma, artha, kama, moksa. And moksa, by the impersonalist, their moksa and real moksa . . . real moksa means liberation
- This misleading conception of the Supreme Lord by the self-centered impersonalist continues, even though he is seen to be very interested in the Vedic literatures such as the Brahma-sutras and other highly intellectual sources of knowledge
- This obstinacy is due to the action of yogamaya, a personal energy of the Lord that acts like an aide-de-camp by covering the vision of the obstinate impersonalist
- This perfect conception of oneness helps the worshiper in being engaged in His (God's) loving service, whereas the impersonalist, being falsely puffed up, remains a nondevotee forever, without being recognized by the Lord
- This realization of Vasudeva is not possible for impersonalists very easily
- This spiritual effulgence is the ultimate destination of the impersonalists known as Vedantists. The brahmajyoti is also described as ananta-param, unlimited and unfathomed
- This very conception of the impersonalists and so-called yogis checks them from seeing the Supreme Personality of Godhead as He is. The Lord, therefore, is always beyond the sight of such nondevotees
- This very fact (a devotee never become an impersonalist) proves that on the transcendental steps, the step occupied by a devotee is higher than the step occupied by an impersonalist
- Those who are authorities, be they personalists or impersonalists, are in agreement that Krsna is the Supreme Lord
- Those who are below even the impersonalists consider Him (Krsna) to be one of the great historical personalities
- Those who are devotees of Krsna enter the Krsna planet or Goloka Vrndavana, whereas the impersonalists remain in the brahmajyoti. The personalists also enter many innumerable planets in the spiritual sky known as Vaikunthas. BG 1972 purports
- Those who are devotees of the Supreme Personality of Godhead never fall down like the impersonalists. Even if the devotees fall down, they remain affectionately attached to their Lord
- Those who are impersonalists and are unable to render any loving service to the Lord have been advised to meditate upon His impersonal feature, the virat-rupa, or universal form
- Those who are impersonalists and who have no knowledge of spiritual senses can only discriminate within the scope of the material senses and thus cannot understand spiritual exchanges or spiritual-sensual activities
- 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 are impersonalists are satisfied by simply being liberated from the material circumstances
- 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 impersonalists, they cannot have varieties of enjoyment; therefore they come down again on this material platform & use their intellect for philanthropic or humanitarian work. Again they become entrapped by philosophy & knowledge and so on
- Those who are known as the impersonalist Vedantists regard You as the impersonal Brahman. Others, known as the Mimamsaka philosophers, regard You as religion
- Those who are liberated souls and are fully self-satisfied will eventually become devotees of the Lord. This injunction is especially meant for the impersonalists, for the impersonalists have no information of the Supreme Personality of Godhead
- Those who are trying to realize the Absolute Truth are categorized according to the aspect of the Absolute Truth upon which they concentrate. Those who concentrate on Brahman, the impersonalists, are called brahmavadis
- Those who are worshipers of demigods have been described as less intelligent persons, and here (BG 7.24) the impersonalists are similarly described. BG 1972 purports
- Those who belong to the Mayavadi or impersonalist school consider themselves to be one with God, or liberated, but according to Caitanya Mahaprabhu Himself and Srimad-Bhagavatam, they are not actually liberated
- Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. BG 1972 purports
- Thus instead of being tattva-vada, or in search of the Absolute Truth, they (the impersonalists) become Mayavada, or illusioned by the material energy
- To acquire such a qualification of God realization in the personal feature, the neophyte impersonalist is given a chance to realize the relation of the Lord in everything by the philosophy of pantheism
- To attain sayujya, or merging into the Brahman effulgence of the Supreme Personality of Godhead, is the aspiration of the impersonalists. A devotee never cares for sayujya liberation
- To find freedom from the conditional life of material existence, one has to take shelter of the lotus feet of the Lord, not in the manner in which the impersonalists indulge, but in devotional service, chanting and hearing of the activities of the Lord
- To serve his servants may please him more than to serve the king personally. So the Spiritual Master is not alone. He is always with His entourage. We are not impersonalists
- To the impersonalist, achieving the brahma-bhuta stage, becoming one with the Absolute, is the last word. But for the personalist, or pure devotee, one has to go still further to become engaged in pure devotional service. BG 1972 purports
- To the impersonalists liberation means merging into the existence of impersonal Brahman. But factually this is not moksa because one has to again fall down into this material world from that impersonal position
- Transcendentalists are divided into two primary groups: the nirvisesa-vadis, or impersonalists, and the bhaktas, or devotees
- Transcendentalists are of two types, namely the impersonalists and the devotees
U
- Unaware of His transcendental potencies, the impersonalists deride the person of Lord Krsna, whereas the devotees, by dint of their service attitude, can understand Him as the Personality of Godhead
- Unfortunately many people have no information of these sublime planets (Goloka and Vaikuntha) where Krsna and Visnu live, and because they do not know of them they fall down. Even the impersonalists fall down from the brahmajyoti. BG 1972 purports
- Unfortunately the impersonalist, who has no relation to the Supreme Personality of Godhead, sometimes tries to interpret Srimad-Bhagavatam by his poor fund of knowledge in grammar and dry speculation
- Unfortunately the impersonalists or the atheistic class of men consider Krsna to be an ordinary man like themselves, and so they deride Him. This is condemned in the Bhagavad-gita by the Lord Himself when He says, avajananti mam mudhah
- Unfortunately, the impersonalist, they have no idea of the form, form of the Lord. Because they're impersonalist, they do not accept any form of the Lord. But there is the form of the Lord
- Unfortunately, the impersonalists are oblivious of the tremendous damage such liberation causes to the infinitesimal living entity
- Unfortunately, the stubborn impersonalists cannot comprehend that the final spiritual destination, beyond the four Vedic goals (religiosity, economic development, sense gratification, and liberation) is absolutely pure and transcendental love of Godhead
- Unfortunately, these impersonalists have spread all over the world. They have no sharp brain to understand the Supreme Person, and they are misguiding the whole population that either impersonalism or voidism
- Unfortunately, this Bhagavad-gita has been misused in so many ways by the so-called scholars and swamis. The impersonalist class, or atheist class of men, they have interpreted Bhagavad-gita in their own way
V
- Vaisnava acaryas, there are four acaryas: Sri Ramanujacarya, Madhvacarya, Nimbarka and Visnu Svami. And those who are not Vaisnavas, impersonalist, they are represented by Sankaracarya
- Varanasi, or Kasi, is the chief holy place of pilgrimage for impersonalists, and it is not at all suitable for devotees. A Vaisnava likes to live in a visnu-tirtha, a place where Lord Visnu's temples are present
- Visnu is the expansion of the Supreme Personality of Godhead, but the impersonalists, because they do not ultimately believe in the Supreme Personality of Godhead, imagine that the Visnu form is just another aspect of the impersonal Brahman. BG 1972 pur
W
- We are preaching the highest principles of loving service to the Supreme Personality of Godhead, and as such, there is no scope for compromising with any of the kinds of philosophies of the impersonalist school
- We belong to the devotee group of philosophers. Then there are others who are impersonalists. But they, or both of them, they do not deny the presence of the soul
- We cannot change the original rules and regulation, but there is variety. We are not impersonalist. Every person has got to serve the Lord in a particular way, and that is allowed. The central point is Krsna
- We cannot understand how the Supreme Personality of Godhead can be impersonal; the imposition theory of the impersonalist monist is false as far as the statements of the Gita are concerned. BG 1972 purports
- We have seen many impersonalist sannyasis who first of all give up the world as false (brahma satyam jagan mithya). They consider themselves Brahman (aham brahmasmi), consider the world false - jagat is mithya
- We have to treat the senses to cure them of the material disease, not stop them from acting, as suggested by the impersonalist. In Bhagavad-gita it is said that one ceases all material activities only when satisfied by contact with a better engagement
- We may ask a person's identity by asking, "What is your father's name?" So Srimad-Bhagavatam presents God with His father's name, His mother's name, and even His address. We are not impersonalists with a vague idea of God
- We offer our respectful obeisances unto You, the Supreme Person, and we worship You, whom impersonalists do not accept due to their poor fund of knowledge. Thus they are liable to descend into a hellish condition
- We should specially note in this verse (SB 2.2.31) the description of gatim bhagavatim. To become merged in the rays of the Parabrahman, the Supreme Personality of Godhead, as desired by the brahmavadi impersonalist, is not bhagavatim perfection
- We sometimes feel inconvenienced by the hindrances offered by the impersonalists, but we do not care about their so-called philosophy, for we are propagating our own philosophy as presented in Bhagavad-gita As It Is and getting successful results
- We welcome all impersonalists to come because if they are real impersonalists they will see that our Society is perfect and complete
- When a Vaisnava visits the temple of a demigod, his vision of that demigod is different from the vision of the impersonalists and Mayavadis. The Brahma-samhita supports this
- When it is said that the individual soul falls from Brahmaloka, this applies to the impersonalist
- When it is said that the living entities are bewildered, the Mayavadi philosophers ascribe this bewilderment to the Supreme Lord. But that is not applicable. The Lord is never bewildered. That is the difference between personalists and impersonalists
- When Krsna, the Absolute Truth, comes before you and says, "I am the origin of everything - everything comes from Me," why don't you accept Krsna as the Absolute Truth? Why do you take the impersonalist view only, that the Absolute Truth has no form
- When Lord Caitanya beat Advaita Acarya for explaining Srimad-Bhagavatam from an impersonalist viewpoint opposed to the principles of bhakti-yoga, Acyutananda was also present
- When one comes to the stage of moksa, the impersonalist liberation, the practitioner wants to merge into the existence of the Supreme. But that is also sense gratification
- When one is mature in knowledge of self, he must know what is the duty of the self. The impersonalist due to poor fund of knowledge, forgets of the self
- When one is situated in pure, transcendental knowledge, one is situated in kaivalya. Therefore vasudeva also means kaivalya, a word which is generally used by impersonalists
- When people (who are bereft of spiritual intellect) come under the influence of Sankaracarya's Mayavadi (impersonalist) philosophy before beginning the most confidential Vedanta-sutras, their natural tendency toward obedience to the Supreme is checked
- When the pot breaks, the sky inside becomes one with the sky outside, and so the impersonalists say that the living being becomes one with God. This is their argument, but Madhvacarya says that such an argument is put forward by the lowest class of men
- 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
- Whether he is an impersonalist or a devotee, one who is actually interested in advancing spiritually should not mingle with those who are simply interested in maintaining the body by means of the so-called advancement of civilization
- While describing one of the offenses against chanting the holy names, specifically the offense - blaspheming the Vedic literature, Jiva Gosvami states in his Bhakti-sandarbha - Worshipers of impersonalists like Dattatreya are also pasandis
- While preaching KC with full vigor, Caitanya faced many Mayavadi philosophers. Similarly, we are facing opposing svamis, yogis, impersonalists, scientists, philosophers & other mental speculators & by the grace of Krsna we successfully defeat all of them
- While the impersonalist wrongly concludes that he is the Lord himself, the personalist, out of a great gratitude, worships the Lord in devotional service, knowing perfectly well that nothing is different from the Lord
- Who want some temporary material happiness, sacrifice their material possessions to satisfy demigods such as Indra, the sun-god, etc. And who are impersonalists, sacrifice their identity by merging into the existence of impersonal Brahman. BG 1972 pur
- With a poor fund of knowledge, we cannot adjust to the idea of the personality of the Absolute Truth, and the personal activities of the Lord are deplored by the less intelligent impersonalists
- Within his heart, Ramadasa Visvasa was an impersonalist who desired to merge into the existence of the Lord, and he was very proud of his learning
- Without bhakti-yoga, without rendering devotional service to the Lord, even an impersonalist cannot understand the brahma-tattva, the Brahman feature
- Without personal service, one would go on speculating like the impersonalists and dry speculators life after life and would be unable to reach the final conclusion
- Without submission and service in the forms of hearing, chanting and the others mentioned above (in CC Adi 1.52), impersonalists cannot penetrate to the mysterious region of transcendence where the Supreme Truth is a transcendental person
- Without understanding the transcendental pleasure of the Gita, the impersonalist wants to interpret it in his own way. If an impersonalist can come in contact with a pure devotee, his transcendental position can be changed for greater elevation
Y
- Yamunacarya, a great devotee of the Lord in the disciplic succession from Ramanujacarya, has written two very appropriate verses in this connection (of impersonalists arguing that the God has no form). BG 1972 purports
- Yes, it is very good idea to build a nice Temple for Krishna, apply all energy for Krishna. How one is successful in his work is tested by whether or not Krishna is satisfied. The Impersonalists cannot enjoy this bliss of how to satisfy Krishna