Category:Impersonal
imperson | impersonal |impersonally
Subcategories
This category has the following 22 subcategories, out of 22 total.
A
B
D
G
I
K
Pages in category "Impersonal"
The following 477 pages are in this category, out of 477 total.
1
2
- Impersonal calamity
- Mayavadi philosophers, they think the Absolute Truth is impersonal
- These lines were presented by me to my spiritual master and He was highly pleased with me "The absolute is sentient Thou hast proved all impersonal calamity Thou has moved''
- Virat-rupa and the impersonal conception of the Lord
3
A
- A person desiring liberation for his forefathers or himself should give charity to a brahmana who adheres to impersonal monism (jnana-nistha). In the absence of such an advanced brahmana, charity may be given to a brahmana addicted to fruitive activities
- A person with a poor fund of knowledge cannot understand the Supreme Personality of Godhead. Since one can form only an impersonal idea on the strength of one's material senses, the Lord is known as Adhoksaja
- A pure devotee has none of the tinges of the above contaminations (becoming a religious man, a rich man, a first-class enjoyer or becoming God himself), which are the influence of material desires, impersonal speculations and attainment of mystic powers
- A Vaisnava wishes to worship God as He is and retain his separate individuality to serve Him, whereas the Mayavadi impersonal philosopher wishes to lose his individuality and merge into the existence of the Supreme
- A yogi is advised to meditate on the form of Lord Visnu from point to point, from ankles to legs to knees to thighs to chest to neck, and in this way gradually up to the face and then to the ornaments. There is no question of impersonal meditation
- Absolute cannot be zero or impersonal, because controller, controller must have brain. Without brain, how he can control
- 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 Mayavada philosophy, the spirit soul, when covered by nescience, is designated as jiva, but when freed from such ignorance or nescience he merges in the impersonal existence of the Absolute Truth
- According to their (the followers of the Patanjali system) description, citi-saktir iti. They believe that when one becomes perfect, he cannot remain a person. This yoga system is therefore abominable because its final conception is impersonal
- After Buddha, His Holiness Sankaracarya appeared to drive away Buddhism, and he established again Vedic religion. But that Vedic religion, being impersonal, that is also not Vedic religion
- After surpassing the impersonal brahmajyoti and seeing the personal aspect of the Lord and His most auspicious eternal form, the devotee realizes the Absolute Truth in full
- All these mantras confirm that the Absolute Truth is personal, but the Mayavadis, throwing away the direct meaning, interpret the Absolute Truth as impersonal
- Although the electricity is impersonal and even the powerhouse is impersonal, the man behind everything is a person. Similarly, God is a person. This is a logical conclusion
- Although the Lord's original form and His impersonal expansion are one, the Lord maintains His form, qualities and abode eternally
- Although the Mayavadi philosophers do not accept the energetic but only the impersonal energy, we must accept both the energy and the energetic
- 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
- An impersonalist may be aware of the impersonal Brahman feature of the Absolute Truth, but his activities are on the impersonal platform
- An inexperienced boy may be struck with wonder by seeing the impersonal actions of electronics or many other wonderful things conducted by electrical energy, but an experienced man knows that behind the action is a living man who creates such energy
- Ananda cannot be impersonal. You can make experiment. Suppose if you are put into a big room without any man coming there, so you cannot feel very comfortable for long time. You will feel lonely. You shall try to come out
- Anandamayo 'bhyasat (Vedanta-sutra 1.1.12), because my nature is to enjoy. That enjoyment cannot be done in the impersonal or void philosophy. That is not possible
- As a brahmana boy, I (Siva as Sankaracarya) manufacture this philosophy in the Age of Kali to mislead the atheists. Actually, the Supreme Personality of Godhead has His transcendental body, but I describe the Supreme as impersonal
- As an ideal householder, He (Krsna) lived with His wives and performed the Vedic rituals just to show less intelligent persons that the Supreme Lord is never impersonal
- As long as one is absorbed in impersonal thoughts or in thoughts of the void, his entrance into an eternal blissful life of knowledge is not completed
- As long as one is under an impersonal understanding of the Absolute Truth, he is not in pure knowledge, but must still struggle for pure knowledge
- As long as one is under an impersonal understanding of the Absolute Truth, he is not in pure knowledge, but must still struggle for pure knowledge. Kleso 'dhikataras tesam avyaktasakta-cetasam - BG 12.5
- As soon as He has got a brain, He is a person. Therefore God is person ultimately. Just like the government. Government is imperson, but the president is person
- As stated in Vedic literature, Brahman, or the Supreme Absolute Truth, is that from which everything is emanating. Krsna is Parabrahman, the Supreme Spirit. Brahman is impersonal and Parabrahman is personal. BG 1972 purports
- Astronauts may travel thousands and thousands of miles, but if they do not find rest on some planet, they have to return again to earth. In any case, rest is required. In the impersonal form, rest is uncertain
- At the time of death, the jiva sets forth on the path to a new life. If one leaves the body at the time designated above, either accidentally or by arrangement, it is possible for him to attain the impersonal brahmajyoti. BG 1972 purports
B
- Because we are personalist. We are not impersonal. This (chanting Hare Krsna, the pictures, the clothes, the instruments, the altar and Lord Jagannatha) is spiritual varieties. You are talking of no variety. Is it not?
- Bewildered by the spell of the material energy, persons who could not understand that Advaita Prabhu is nondifferent from Visnu wanted to follow Him with their impersonal conceptions. The attempt of Advaita Prabhu to punish them is also auspicious
- Bilvamangala Thakur was first spiritually initiated for impersonal realization of the absolute truth, but later on, by his association with Krsna in Vrndavana, he became an experienced devotee
- Bilvamangala Thakura abandoned his impersonal realization for the realization of the Personality of Godhead. I now see that my condition is similar to his, for it has already changed
- Brahma realized that the form of the Lord is completely spiritual. This is certainly a better understanding of the Absolute Truth than the impersonal understanding
- Brahma said, "The conception of the Supersoul as impersonal is wrongly accepted because I see that You (Krsna) are the original person"
- Brahma-nistham, firmly fixed up in Brahman. To know Brahman means to know not only the impersonal brahma-jyotir, but also Paramatma and Bhagavan. Brahmeti paramatmeti bhagavan iti sabdyate. This is knowledge
- Brahman understanding, impersonal understanding of the Absolute Truth, is imperfect understanding, partial understanding. It is not full understanding. Full understanding is Bhagavan
- Buddha philosophy was driven out. The Sankara, impersonal, philosophy was established
- By advaya-jnana-darsana, Srila Advaita Acarya has glorified pure devotional service. Srila Nityananda Prabhu herein sarcastically condemns the philosophy of the impersonal monists and praises the correct nondual philosophy of Sri Advaita Prabhu
- By devotional perfection one can understand that the impersonal brahmajyoti is only a partial representation of the Supreme Personality of Godhead, Lord Krsna, and that the three purusa expansions in the material creation are His plenary portions
- By omkara one attains impersonal existence in the brahma-jyoti, and by chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, one attains the spiritual body, and he's situated in the spiritual planets
- By realizing the impersonal brahmajyoti, one experiences the auspicious aspect of the Supreme, and by realizing the Paramatma, or all-pervading feature of the Supreme, one experiences an even more auspicious enlightenment
- By studying Vedanta philosophy one must come to know the Supreme Person. Whoever describes Vedic knowledge as impersonal is a demon. One becomes successful in life by worshiping the form of the Lord
- By the ascending process, no one can reach the Lord, even by a long-term endeavor of many, many years. What is obtained by this ascending process, however, is imperfect, partial, impersonal knowledge, liable to be deviant from the Absolute Truth
- By the empiric process of philosophical research, one can possibly distinguish the metaphysical subjects from the physical objects; but unless such seekers of truth can reach the personal feature of the AT, they gain only dry, impersonal knowledge of Him
- By the empiric process, one can possibly distinguish the metaphysical subjects from the physical objects; but unless such seekers of truth can reach the personal feature of the Absolute Truth, they gain only dry, impersonal knowledge
- By the process of bhakti-yoga, directly accepted, by sufficient hearing of the transcendental message of the Lord, the material contamination is directly eliminated without one's attempting to contemplate the impersonal virat conception of the Lord
C
- Caitanya informed: I realize that the transcendental pleasure derived from chanting Hare Krsna is just like an ocean. In comparison, all other pleasures, including the pleasure of impersonal realization, are like shallow water in channels
- Certainly the cosmic manifestation comes to a close and becomes void when the living entities merge into the body of Narayana to rest until another creation, and this may be called an impersonal condition, but these conditions are never eternal
D
- Daily I am offering obeisances to my Guru by vibrating his real name, Srila Bhaktisiddhanta Sarasvati, otherwise it is impersonal
- Devahuti was already conversant with the Absolute Truth. It may be questioned why she was meditating. The explanation is that when one theoretically discusses the Absolute Truth, he becomes situated in the impersonal concept of the Absolute Truth
- Devotees are always on the positive platform, in contrast to the Mayavadis, who want to make everything impersonal or void. One cannot remain void (sunyavadi); rather, one must possess something
- 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
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
- Empiric philosophers with a poor fund of knowledge imagine a spiritual picture that is impersonal
- Enjoyment, ananda means enjoyment. Enjoyment cannot be impersonal; there must be varieties. That is enjoyment. You have got experience that when there is a bunch of flower of different colors it is very enjoyable
- Even if one is promoted to the impersonal brahmajyoti, he runs every chance of falling down into this material world
- 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
F
- Factually, all Vaisnavas should avoid such a book (like Yoga-vasistha), but Advaita Acarya Prabhu, wanting punishment from the Lord (Caitanya Mahaprabhu), began to support the impersonal statements of the Yoga-vasistha
- Foolish creatures, they take this, that. They do not understand. They come to the, that impersonal, void, all the nonsensical conclusion and . . . because they do not take shelter of this, devotion, therefore they cannot have any conclusion
- For a devotee, that qualitative equality (with God), which is the result of impersonal liberation, is already attained; he does not have to try for it separately
- For a pure devotee, the conception of Mukunda, Lord Sri Krsna, is both personal and impersonal
- For materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. BG 1972 purports
- For one who merges impersonally into the existence of the Supreme, there is every chance of falling down again into the material world in order to acquire some association. This is the verdict of Srimad-Bhagavatam
- For the common man, this method of impersonal realization is very difficult. BG 1972 purports
- For those who are following the impersonal way to spiritual realization, the path is difficult. They have to understand the unmanifested representation of the Supreme through such Vedic literatures as the Upanisads. BG 1972 purports
- From Rayarama's letter it is clear that Kirtanananda has not rightly understood Krishna Consciousness philosophy & it appears that he does not know the difference between impersonal & personal features of Krishna
- From the study of the Gita does it appear that the demigods and their abodes are impersonal? Clearly, neither the demigods nor Krsna, the Supreme Personality of Godhead, are impersonal. They are all persons. BG 1972 purports
- From their very births, the nine great mystic yogis (Yogendras) were impersonal philosophers of the Absolute Truth. But because they heard about Krsna's qualities from Lord Brahma, Lord Siva and the great sage Narada, they also became Krsna's devotees
G
- Generally in the Upanisads the Supreme Absolute Truth is described in an impersonal way, but the personal aspect of the Absolute Truth is mentioned in the Isopanisad
- Generally it is prescribed that performers of pious activities are promoted to the higher planetary systems, devotees are promoted to the Vaikunthas, or spiritual worlds, and impersonal speculators are promoted to the impersonal Brahman effulgence
- Generally people very much appreciate this Sariraka-bhasya, or impersonal description of the Vedanta-sutra, but all commentaries that are devoid of devotional service to Lord Visnu must be considered to differ in purport from the original Vedanta-sutra
- Generally, in the Upanisads the Supreme Absolute Truth is described in an impersonal way, but the personal aspect of the Absolute Truth is mentioned in the Isopanisad, where we find the following verse - CC Intro
- God means that as we are person, He is the supreme person. That's all. Just like you are also persons, you are also Australians, and the president of the Australian government, he is also a person. He is not imperson
H
- He (Krsna) cannot be impersonal because He is the leader and Supreme Being amongst innumerable living beings
- He (Lord Krsna) protects His devotees and slays the atheistic demons, thus giving the latter troublesome release, so to speak, in impersonal liberation
- He (Sankaracarya) says narayanah paro 'vyaktat, or Narayana exists separately, apart from the impersonal creative energy
- Here (BG 7.26) the question of personality and impersonality is clearly stated. BG 1972 purports
- Here (in SB 2.1.19) it is indicated that the Visnu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Visnu than on impersonal omkara. The latter process is also more difficult than the former
- Here in this verse (in SB 2.1.19), it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us
- His (the Lord's) all-pervasive feature is understood to be impersonal because one does not find the form of the Lord in that all-pervasiveness. Actually, everything is resting on the rays of His bodily effulgence
- How God can be imperson? If God is the supreme father... If you are a person, then how your father can be imperson? So that is imperfect knowledge. When we speak of God as imperson, that is imperfect knowledge
I
- I (Brahma) worship that original person (Krsna). Therefore the origin of everything, the Absolute, the summum bonum, cannot be impersonal. What is the reason? Where is the experience that from imperson a person comes
- I wrote in my poetry. "The Absolute is senscient thou hast proved." That was striking to me. Not impersonal, "senscient thou hast proved, impersonal calamity thou hast moved." So even the many judges came in Allahabad
- If a man is the greatest man in richness, greatest man in power, greatest man in fame, greatest man in knowledge, greatest man in beauty, then where is the impersonality? These are all personal qualification
- If a yogi wants to shatter the mountain of dirt (in the form of desires to lord it over material nature) in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal
- If one tries to explain the Supreme impersonally, one distorts the real meaning of Brahman
- If one wants to meditate upon something void or impersonal, it will take a very long time before he achieves success in yoga practice. We cannot concentrate our mind on something void or impersonal
- If the leaders do not recognize the existence of the all-powerful Visnu, who is simultaneously both the supreme transcendental personality and the impersonal spirit existing everywhere, then what will ordinary men understand about Him
- If we go to the ocean, there also we shall find a form, like that of a big circle. Without form there is nothing; everything has form, even that which is supposedly impersonal
- If you like, you can merge your identity with the impersonal feature of the Supreme Lord, which is called Brahman, brahma-jyotir. That you can do. But that is not very palatable
- If you see the photograph of your father, how do you say that is he impersonal, he has no form? How do you conclude? First of all answer me
- Ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency
- Illusion is accepted as void and impersonal, but Krsna is the Summum Bonum Person. Krsna is one and Maya is zero. Zero by the side of One is ten, but thousands of zeros clogged together do not make one
- Impersonal attitude
- Impersonal bigness, they think it is very important. Actually, it has no value. Background is person. Krsna says in the Bhagavad-gita that brahmano 'ham pratistha: "The impersonal Brahman, I am the cause. I am the source of impersonal Brahman"
- Impersonal brahmajyoti or localized Paramatma realization is not perfect knowledge of the Absolute Truth because it is partial. BG 1972 purports
- Impersonal conception of God is a troublesome business. That is stated in the Bhagavad-gita: klesah adhikataras tesam avyakta asakta cetasam
- Impersonal descriptions of transcendence in the scriptures indicate that the bodily features in Vaikunthaloka are never to be seen in any part of the universe
- Impersonal kaivalya is not the last stage of realization, but in Krsna consciousness kaivalya, when one understands the Supreme Personality of Godhead, then one is successful
- Impersonal meditation is a bogus invention of modern days
- Impersonal meditation is a source of suffering for the impersonalist
- Impersonal monists are always attacked by these Tattvavadis (Srila Madhvacarya's party), who attempt to defeat their philosophy of impersonalism. Generally, they establish the supremacy of the Supreme Personality of Godhead
- Impersonal realization of self and the Supreme is not complete, because it is just an opposite conception of material personalities
- Impersonal realization of the Absolute Truth cannot be permanent because one wants variety. A falldown is inevitable
- Impersonal realization of the Absolute Truth is certainly transcendental, but this does not mean that one who has attained this realization can understand the sac-cid-ananda form of the Lord
- Impersonal realization of the effulgence of the Lord's body is not the highest perfectional stage, nor is the stage of Paramatma realization
- Impersonal speculation aims at disproving the conclusion of the Vedas. Therefore any impersonal speculative presentation should be understood to be against the principles of the Vedas, or standard scriptures
- Impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart
- Impersonal speculation, monism , speculative knowledge, mystic yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart. No one can satisfy the Supreme Personality of Godhead by such activities
- Impersonal spiritual detachment is more difficult than attaching the mind to the activities of Krsna. This is practical because by hearing about Krsna one becomes automatically attached to the Supreme Spirit. BG 1972 purports
- Impersonal, without variety, zero, these are not enjoyment. This is all rascaldom. The voidists make everything zero. Why zero? There must be varieties. Variety is the mother of enjoyment
- Impersonalism is another type of atheism, and this impersonal theory of the Absolute Truth has converted practically the major portion of the world into atheism
- In every verse Vyasadeva says, sri-bhagavan uvaca, "the SP of Godhead said," or "the Blessed Lord said." It is clearly stated that the Blessed Lord is the Supreme Person, but Mayavadi atheists still try to prove that the Absolute Truth is impersonal
- In fact the impersonal and personal realizations develop in proportion to the development of devotional service. The more we develop our devotional service, the more closely we approach the Absolute Truth
- In none of the Vedic literatures is impersonal meditation recommended
- In order to convince the yogi that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb
- In our grossly materialistic way, we cannot conceive how the Supreme Person is above the impersonal activities of material nature
- In reference to the words aprakrta navina madana, aprakrta refers to that which is the very opposite of the material conception. The Mayavadis consider this to be zero or impersonal, but that is not the case
- 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, those who are aspiring for salvation try to get out of the material entanglement by performing painful austerities and penances, and ultimately they come to the impersonal status of spiritual realization
- In the Bhagavad-gita, it is said that after many hundreds of births, the impersonal philosopher surrenders unto the Personality of Godhead
- In the brahmana stage, one's understanding of the Absolute Truth is mainly based on the impersonal view. When a brahmana, however, rises to the platform of personal understanding of the Supreme Godhead, he becomes a Vaisnava
- In the Caitanya-candramrta there are many more verses illustrating this same principle - how someone abandons his impersonal realization for the realization of the Personality of Godhead
- In the impersonal school the so-called devotee is supposed to merge with the Lord and lose his separate existence
- In the modern age a yoga process has been manufactured which aims at something void and impersonal
- In the previous verse (SB 2.2.6) it is suggested that one should think of the Supersoul, which is one step higher than the impersonal thought of Brahman, as it was suggested in the case of contemplating the virat-rupa of the Personality of Godhead
- In the teachings of Advaita Prabhu there is no question of fruitive activities or impersonal liberation
- In the Upanisads also it is confirmed that Vasudeva, the Personality of Godhead, is covered by the golden glowing hiranmayena patrena veil of impersonal Brahman, & when that curtain is removed by the mercy of the Lord the real face of the Absolute is seen
- 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
- It is claimed that the impersonal speculations of great philosophers are meant for the advancement of knowledge without religious ritualistic principles. But the religious ritualistic principles are meant for the advancement of spiritual knowledge
- It is clearly stated here (in BG 8.13) that om, Brahman, and Lord Krsna are not different. The impersonal sound of Krsna is om, but the sound Hare Krsna contains om. BG 1972 purports
- 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 correct that the brahma-jyotir is comprised of spiritual souls and that ultimately nothing is impersonal. Dead matter means forgetfulness of Krsna
- It is indicated that the Visnu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Visnu than on impersonal omkara. The latter process is also more difficult than the former
- It is not difficult to compromise the real purport of the magnificent scriptural edicts by selfish motivations and cheating mentality. When this happens, people aspire for show-bottle religiosity, material gain, sense enjoyment, & impersonal liberation
- It is not that one can meditate or concentrate on an impersonal objective. To try to do so is simply a waste of time, for it is unnecessarily troublesome, as explained in Bhagavad-gita
- It is stated here (in SB 3.32.33) that both bhakti-yoga and jnana-yoga are meant for reaching the same destination - the Personality of Godhead. By the process of jnana-yoga the same Personality of Godhead appears to be impersonal
- It is stated in the Bhagavad-gita (BG 12.5) that persons stuck on the impersonal step undergo more sufferings than achievement of reality. Therefore knowledge imparted by Sukadeva Gosvami unto Maharaja Pariksit helped him attain the service of the Lord
- It is the Mayavada sampradaya that does not accept the transcendental form of the Lord. If a Vaisnava sampradaya is also carried away by that impersonal attitude, that sampradaya has no position at all
- It is the person who rules, and not the impersonal government. If the person is perfect, the government is perfect. If the person is a fool, the government is a fool's paradise. That is the law of nature
K
- Kasyapa Muni meditated on the impersonal brahmajyoti by chanting the Gayatri mantra within his mouth
- Krsna cannot be impersonal. That is nonsense. Krsna is exactly a person like me, you. But the difference is that He's very, very, unlimitedly powerful. I am limited. This is the difference
- 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 has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogis. BG 1972 purports
- Krsna is not impersonal. In His Vrndavana lila especially, He is surrounded by the gopis, the cowherd boys, His father, His mother and all the inhabitants of Vrndavana
- Krsna is not void. Whenever we speak of Krsna, He is present with His form, qualities, name, entourage and paraphernalia. Therefore, Krsna is not impersonal
- Krsna is present in everyone's heart, localized. This is impersonal expansion. Just like sunshine is impersonal expansion of the sun rays, so similarly, Brahman effulgence is the impersonal expansion of Krsna's bodily rays
- Krsna is sac-cid-ananda-vigraha (Bs. 5.1), being, knowledge and bliss, with form. Impersonal understanding is understanding of the sat feature. Understanding Krsna in full is understanding all of His features. The ananda feature is realized in Bhagavan
- Krsna said, Having held the impersonal point of view in their past lives, they have been put into this stationary condition of life, but now they have the opportunity of seeing You in Vrndavana
- Krsna, or God, is never impersonal; the impersonal feature is but a manifestation of His transcendental body (yasya prabha prabhavato jagad-anda-koti)
- Krsna, the SPG, is partially realized in His impersonal brahmajyoti effulgence and as the all-pervading Supersoul dwelling within everything, including the particles of atoms. But Krsna is only fully realized by His pure devotees. BG 1972 purports
M
- Maharaja Pariksit was already directly connected with the personal feature of the Lord Sri Krsna, and as such he had no need to inquire from Sukadeva Gosvami about where and how to apply the mind in the impersonal virat-rupa of the Lord
- Many self-realized renunciants, like the famous Sukadeva Gosvami, got a taste for knowledge of the Supreme PG after practicing their impersonal disciplines. Then they relished indescribable bliss by hearing the Supreme Lord's transcendental pastimes
- Many, many philosophers, scholars, and so-called invincible heroes have tried to make the Supreme Lord impotent, formless, and impersonal, but in the end they always suffered terribly
- Material education aims at increasing the activities of material sense gratification. Beyond material sense gratification is another negative form of knowledge called brahma-vidya, or impersonal transcendental knowledge
- 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 desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Siva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies
- Mayavadi sannyasis accept the meanings expressed in the explanations of the Vedanta-sutra by Sankaracarya, which are based on monism. Thus they explain the Vedanta-sutra, the Upanisads and all such Vedic literatures in their own impersonal way
- Mayavadis admit that worship of the Lord's form is required in the beginning, but they think that in the end everything is impersonal. Since they are ultimately against worship of the Lord's form, Sri Caitanya Mahaprabhu has described them as offenders
- Meditation does not mean anything impersonal or void. According to Vedic literature, meditation is always on the form of Visnu
- 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
- Meditation means to concentrate the mind only on Krsna or Visnu. This is meditation. I do not know nowadays so many meditators are there, they have no objective. Something they try to think of impersonal, nonmanifested
- 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 Vedic scholars are called Vedantists. These so-called followers of Vedanta philosophy consider the Absolute Truth to be impersonal. They also believe that a person born in a particular caste cannot change his caste until he dies and takes rebirth
- My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth & have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes & qualities
N
- Negation of material existence is only one of the subjects of the Upanisads. The next subject concerns becoming situated in the impersonal realization
- Negative cognition of an object beyond the reach of sense perception is the way of indirect knowledge, which is not altogether imperfect but which produces only fragmentary knowledge in the form of impersonal spiritual realization and monism
- Neither the Causal Ocean nor the impersonal brahmajyoti effulgence affords any superior substitute for association and engagement of the senses
- Neither through astanga-yoga, nor impersonal monism or an analytical study of the Absolute Truth, nor study of the Vedas, nor austerities, charity or acceptance of sannyasa can one satisfy Me as much as by developing unalloyed devotional service unto Me
- Nirvana means void of material existence. Nirvana, this impersonal conception is also nirvana. Therefore Caitanya Mahaprabhu said that this impersonal philosophy is another phase of the void philosophy
- Nityananda Prabhu immediately refuted Srila Advaita Acarya, saying, "You are a teacher of impersonal monism, and the monistic conclusion is a great hindrance to progressive, pure devotional service"
- No one can render devotional service to an impersonal entity because such service implies a reciprocal personal relationship between the servant and the master
- No one can satisfy the Supreme Personality of Godhead by such activities (impersonal speculation, monism, speculative knowledge, mystic yoga and meditation), nor do we give the Lord a chance to sit in our hearts peacefully
- Not only a king but also the leaders of a modern democratic or impersonal government must be qualified with all these godly characteristics. Then the citizens of the state can be happy
O
- O King, in all circumstances, whether you consider the soul to be an eternal principle, or the material body to be perishable, or everything to exist in the impersonal Absolute Truth, or everything to be an inexplicable combination of matter and spirit
- Of course modern government, especially democratic government, is impersonal to some extent, but ultimately the chief executive head is a person, and the impersonal feature of government is subordinate to the personal feature
- Offering everything to the Supreme Personality of Godhead, as enjoined by Bhagavad-gita and Srimad-Bhagavatam, is better than impersonally making the Supreme Lord subject to our work, but it is still short of surrendering activities to the Supreme Lord
- Omkara is not meant to be impersonal, as the Mayavadi philosophers consider it to be. This is distinctly expressed here (in SB 8.3.2) by the word purusaya
- Omkara is there, and one may chant Omkara and achieve impersonal realization. But we are Vaisnavas and we are seeking the supreme perfection. Therefore we are chanting the supreme Name - Krsna
- One cannot concentrate his mind on anything void or impersonal; the mind should be fixed on the personal form of the Lord, whose attitude is cheerful
- One cannot fix one's mind upon an impersonal something. Bhagavad-gita therefore says, kleso dhikataras tesam avyaktasakta-cetasam: For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome
- One cannot say that because the planets are resting on the sunshine, these planets are also the sun. Similarly, the impersonal or pantheistic view that everything is God is not a very intelligent proposal
- One has to fix his mind and the circulation of the vital air and thus think of the transcendental pastimes of the Supreme Lord. It is never mentioned that one should concentrate on the impersonal or void
- One may see the sunshine entering through a window into his room, but this does not mean that one knows everything about the sun. Impersonal understanding of the Absolute Truth is like that
- One may try in different ways to think that everything is void in the ultimate issue, that there is no God and that even if the background of everything is spirit, it is impersonal
- One may worship the form of the Lord in a temple, or one may impersonally offer the Lord devotional prayers in a mosque or a church
- One should not accept the Mayavada interpretation that Vasudeva is impersonal. As stated in Bhagavad-gita, prapadyate, one surrenders. One surrenders to a person, not to impersonal nonduality
- One surrenders to a person, not to impersonal nonduality. Whenever there is a question of surrendering or offering obeisances, there must be an object of surrender or obeisances
- One who desires to merge into the supreme impersonal brahma-jyotir must also worship the Lord by bhakti-yoga, as it is recommended here in the Srimad-Bhagavatam. Bhakti-yoga is especially stressed here as the means of all perfection
- One who is able to understand the intricacies of all these energies (internal, external and marginal) of the Supreme Lord can no longer remain an empiric impersonalist under the influence of a poor fund of knowledge
- One who is unable to accommodate such personal features of the Absolute is disciplined in impersonality to train the mind to make further progress
- Oneness with the impersonal brahmajyoti is not ultimate liberation; superior to that is the sublime association of the Personality of Godhead in one of the innumerable spiritual planets in the Vaikuntha sky
- Ordinary students who are satisfied by simply understanding the sunshine - its universal pervasiveness and the glaring effulgence of its impersonal nature - may be compared to those who can realize only the Brahman feature of the Absolute Truth BG 1972 p
P
- Pantheism in its higher status does not permit the student to form an impersonal conception of the Absolute Truth, but it extends the conception of the Absolute Truth into the field of the so-called material energy
- Param brahma param dhama pavitram paramam bhavan, purusam. He's not imperson. Purusam. Purusam means person. Not female also. Purusam means male. Purusam sasvatam. Sasvatam, original; adyam, the first
- Persons who are under the impression that the Absolute Truth is impersonal are described as asuras, which means one who does not know the ultimate feature of the Absolute Truth. BG 1972 purports
R
S
- Sages said, "The entire phenomenal world is a manifestation of Your (Krsna's) impersonal energy, but You Yourself, as the original Personality of Godhead, are not manifested there"
- Sankara's philosophy says that brahma satyam jagan mithya. It is little farther advanced, admitting the spirit, but he says that spirit is impersonal. "There is no God. It is impersonal." So practically the same thing: it is void or there is no God
- Sankaracarya, to convince the less intelligent men who take Krsna to be an ordinary human being, said that God is impersonal
- Service or devotion cannot be offered to anything impersonal. Service must be offered to a person
- Simply by seeing Him, I am feeling great happiness. Oh, I have wasted so much time trying to become self-realized through impersonal cultivation. This is a cause for lamentation
- Simply to merge into the Brahman effulgence is not very safe. Because we want ananda. So in impersonal zero standard there cannot be any ananda
- 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 yogi has so many transcendental objectives on which to meditate, there is no reason for his meditating on something imaginary, as is the practice of the so-called yogis whose objective is impersonal
- Sisupala achieved oneness with the Lord (Krsna) by merging in the impersonal glare of His body, called the brahmajyoti
- So the original primeval cause is vigraha, the personal, and the impersonal spiritual effulgence, brahma-jyotir, is also an effect of the Supreme Brahman
- So this impersonal idea of God is for the less intelligent person, not for the intelligent persons. Those who are, I mean to say, favored with poor fund of knowledge, they cannot conceive about the Personality of Godhead
- 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
- Some of them (so-called yogis) try to meditate on something impersonal or void, but that is not approved by the great yogis who follow the standard method
- Some of you are saying there is no God, some of you are saying God is dead, and some of you are saying God is impersonal or void. These are all nonsense
- Some transcendentalists view the Absolute Truth as an impersonal force, generally known as the formless Brahman
- Somebody is realizing the Absolute Truth as imperson and somebody is realizing the Absolute Truth as all-pervading Paramatma, Antaryami, and some persons are realizing the Absolute Truth as the Supreme Personality of Godhead
- Sometimes devotees think of merging into the Brahman effulgence, and consequently they are promoted to Siddhaloka. Because of their impersonal understanding, they are actually punished
- Sometimes someone tries to meditate upon the impersonal Brahman, which is described in Bhagavad-gita as avyakta, meaning unmanifested" or impersonal
- Sri Rupa Gosvami advises, that devotees who have already tasted the nectar of devotion should be very careful to protect devotional service from such dry speculators, formal ritualistic elevationists and impersonal salvationists
- Sridhara Svami also explains in this connection that the same concise form of the Bhagavatam concerned the pastimes of Lord Krsna and was never meant for impersonal indulgence
- Srila Svarupa Damodara Gosvami wanted to impress upon Bhagavan Acarya that even though someone firmly fixed in devotion to Krsna's service might not be deviated by hearing the Mayavada bhasya, that bhasya is nevertheless full of impersonal words and ideas
- Such Mayavada philosophical commentaries (one impersonally consider oneself the Supreme Lord) upon the Vedanta-sutra are simply imaginary, but there are other commentaries on the Vedanta-sutra
- Sunshine is spreading all over the universe. It is impersonal. But the quality of the sunshine is heat and light. The heat and light means energy. So as in the material calculation, the heat and light is the cause of all creation
T
- That is the way of Vedic understanding. Great sages like the four Kumaras, headed by Sanaka, followed these principles of Vedic knowledge and came gradually from impersonal understanding to the platform of personal worship of the Supreme Lord
- The "mysterious unity" you speak of is devotional service, whereby the eternal part and parcel of God renders loving service in union with Krsna, the Supreme Personality of Godhead. It is not an impersonal or vague thing
- The absolute controller cannot be impersonal. By our practical life we see - government. "Government" is an impersonal word, but at the end of the government, there is a governor or president, a person
- The Absolute Personality of Godhead must be completely full of opulence, strength, fame, beauty, knowledge and renunciation. Yet the transcendental Personality of Godhead is astonishingly ascertained as impersonal
- The Absolute Truth is both impersonal and personal, but somebody is stressing on the impersonal point of view and somebody is stressing on the personal. But we Vaisnava, we know what is the meaning of impersonalism and what is the meaning of personalism
- The Absolute Truth is personal, for the Absolute Truth cannot be impersonal and have a sense of pure sex life
- The Absolute Truth is realized in three phases of understanding, namely as Brahman, or the impersonal universal soul; Paramatma, or the localized universal soul; and at the end as the Supreme Personality of Godhead
- 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 actual yogis, with half-closed eyes, fix on the form of the Supreme Personality of Godhead, not upon anything void or impersonal
- The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person
- The bhagavatas never accept merging in the impersonal rays of the Lord, but always aspire after personal association with the Supreme Lord in one of the Vaikuntha spiritual planets in the spiritual sky
- The Brahman effulgence is impersonal, but the cause of that energy is the Supreme Personality of Godhead. From Him, in His abode, the Vaikunthas, this brahma-jyotir emanates. He is never impersonal
- The Buddhist philosopher, they say, "Ultimately, everything is zero." And the Mayavadi philosopher says, "Not zero, but imperson." But actually that is not fact. There is everything variety and personal
- The Buddhist theory is void and the Mayavadi theory is impersonal. But our philosophy is that God is originally the Supreme Person. Brahmeti paramatmeti bhagavan iti sabdyate (SB 1.2.11). We have discussed this point many times
- The cause of a piece of fruit is the tree; when a tree produces a piece of fruit, one cannot say that the tree is impersonal. The tree may produce hundreds and thousands of fruits, but it remains as it is
- The culture of empiric philosophy helps one realize the impersonal brahmajyoti, which is the glaring effulgence of the transcendental body of Lord Sri Krsna
- The demigods express their mature verdict that persons who are interested in meditating on something void or impersonal cannot cross over the ocean of nescience
- The demons, thus being killed, would attain either the impersonal brahma-jyotir or His personal abode in the Vaikuntha planets
- The difference is perceived in terms of the body because there are many forms of material existence in conditional life; therefore they appear to be divided. Such impersonal knowledge finally leads to self-realization. BG 1972 purports
- The essential point is that the mind, which is contaminated by material attraction, has to be bridled and concentrated on the Supreme Personality of Godhead. It cannot be fixed on something void or impersonal
- 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 gopis kept their individuality to enjoy the company of Lord Krsna, but Kamsa was accepted into His (Krsna's) impersonal brahmajyoti
- The government may be imperson, but the head of the government is a person. Similarly, in the universal government there are so many living entities, just like we are. Not only human being - 8,400,000 species of life, all living entities
- The gross materialist, without seeing the hand of God in such artistic manifestations as the actual flowers blooming in nature, concludes that the Absolute Truth is impersonal
- The Hayasirsa-pancaratra explains that although in each and every Upanisad the Supreme Brahman is first viewed as impersonal, at the end the personal form of the Supreme Lord is accepted
- The heart and mind are full of activities, so these artificial methods (meditating on something impersonal) will not help human society
- The identity of the living entity is never impersonal or formless; on the contrary, it is the material dress that is formless and that takes a shape according to the form of the indestructible person
- The impersonal (Mayavadi) philosophers say that the Absolute Truth has no specific qualities
- The impersonal aspect of the Absolute Truth is not the highest. Above the impersonal feature is the Paramatma feature, and above this is the personal feature of the Absolute Truth, or Bhagavan
- The impersonal brahma-jyotir, the shining effulgence, is in Him. Of everything, of every conception, - I am the source
- The impersonal brahmajyoti rests on the person of the Lord, and because everything rests on the brahmajyoti directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only
- The impersonal Brahman region is also called param padam, but unless one is attached to the Personality of Godhead one must again fall down to the material world from the impersonal param padam situation
- The impersonal conception of one's self is just the negation of material personality and is far from the positive existence of personal form
- The impersonal conception of the supreme truth is due to lack of knowledge only, and this fact is clearly explained by Brahmaji, who is supposed to be the creator of the universal affairs
- The impersonal cosmic situation is also Mukunda because it is the emanation of the energy of Mukunda. For example, a tree is a complete unit, whereas the leaves and the branches of the tree are emanated parts and parcels of the tree
- The impersonal descriptions in the Vedas intend to deny mundane characteristics in the Supreme Lord. They do not intend to establish the Supreme Lord as impersonal
- The impersonal explanation of those four verses in the Second Canto is nullified herewith - SB 3.4.13
- The impersonal glowing effulgence known as impersonal Brahman is the outer space of the Vaikuntha planets in the spiritual sky
- The impersonal interpretation of the mundane wranglers is completely refuted in this verse because it is clearly stated here that the Supreme Lord has His qualities, form, pastimes and everything that a person has
- The impersonal manifestation of the Supreme Person is another display of His energy. Therefore the conclusion that matter is the original cause of creation is completely different from the real truth
- The impersonal monist does not believe that God is the only object of worship and that the living entities are His eternal servants
- The impersonal monist philosophy gives an indirect impetus to abominable mundane sex because it overly stresses the impersonality of the ultimate truth
- The impersonal monists have no information of full-fledged independent life in the eternal spiritual realm. According to them, the spiritual realm is simply void. This is like prisoners thinking that there is no life outside the prison
- The impersonal time factor is the background of the material manifestation as the instrument of the Supreme Lord. It is the ingredient of assistance offered to material nature
- The impersonal transcendentalists are simply bewildered by the glaring effulgence of the brahmajyoti
- The impersonal view of the Absolute Truth is accepted by less intelligent men, because unless one is engaged in the service of the Lord one cannot understand how the Supreme is acting - one cannot even know the Lord’s name
- The impersonal worshipers of Brahman can again be divided into three categories - (1) sadhakas, those who are nearing perfect execution of the process of Brahman realization; (2) those who are fully absorbed in meditation on Brahman
- 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 philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth
- The impersonalist philosophers of the Mayavada school accept only the Lord's impersonal activities and reject His personal feature
- The impersonalist puts more stress on the word arupam. But this arupam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-samhita. BG 1972 purports
- 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 undergoes a series of difficult programs on account of his impersonal meditation. But the devotee, due to the Lord's personal service, progresses very easily
- 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 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 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 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 imagine that Lord Brahma is the impersonal form in the material mode of passion. BG 1972 purports
- 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, 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 jiva is spiritual energy, while the sky is matter. It is wrong to compare a spiritual subject to a material object. This is a typical example of how the impersonal speculators waste their time trying to equate spiritual substance with mundane things
- 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, or monistic philosophers, because of their impersonal conception of the Lord, cannot enter the Vaikuṇṭha planets, but they also cannot stay eternally in the brahma-jyotir. Thus after some time they fall again to this material world
- The 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 liberation which is obtained by such impersonal meditation is not complete; therefore Lord Caitanya rejected it
- The light of the moon spread throughout the sky appears to be impersonal, but the moon planet, as it is, is personal, and the living entities on the moon planet are also personal
- The Lord is simply disturbed by them (impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation)
- The Lord is transcendental, as are His activities. He is neither inactive nor impersonal
- The material success of the karmis is destined to be destroyed; similarly, the impersonal realization attained by the jnanis is also destroyed in the course of time
- The material world is dark, and beyond the material world is light. In other words, after passing through the entire material atmosphere, one can come to the luminous spiritual sky, whose impersonal effulgence is known as Siddhaloka
- The Mayavadi devotees worship Narayana or Visnu with the idea that Visnu has accepted a form of maya and that the ultimate truth is actually impersonal
- The Mayavadi impersonalist sannyasis cannot attain the paramahamsa stage. This is because of their impersonal conception of the Absolute Truth
- The Mayavadi philosophers are completely unable to conceive of a spiritual body. They say that the spirit is always impersonal, and whenever they see something personal, they take it for granted that it is material
- 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 philosophy has rendered the greatest disservice to humanity by promoting the impersonal view of the Supreme Lord
- The Mayavadi says that because one is unable to fix his mind on the impersonal existence of the Absolute Truth, one can imagine any form he likes and fix his mind on that imaginary form; but such a process is not recommended here
- The Mayavadi theory is that the ultimate spirit is impersonal
- The Mayavadi Vedantists follow the impersonal commentary of Sankaracarya, Sariraka-bhasya. But there are other commentaries on the Vedanta-sutra
- The Mayavadis say that the ultimate source of everything is impersonal, and in this way they deny the existence of God
- The Mayavadis simply see the effulgence, which is impersonal. They cannot see anything more
- The Mayavadis, they cannot conceive how immeasurable, unlimited. Therefore as soon as they take it that God is unlimited, immeasurable, they take it for impersonal
- The Mayavadis, who hold the view that Absolute is impersonal and formless, contend that a realized soul has no need to talk. But the Vaisnavas, devotees of Krsna, contend that when one reaches the stage of realization, he really begins to talk - CC Intro
- The Mayavadis, who hold to the view that the Absolute is impersonal and formless, contend that a realized soul has no need to talk
- The mental speculator has to pass through a jugglery of words, which are partially facts and partially a make-show for the maintenance of an artificial impersonal status
- 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 more we develop our devotional service, the more closely we approach the Absolute Truth, which, in the beginning, when we realize the Absolute Truth from a distant place, is manifest as impersonal
- The nirvisesavada, with impersonalism and voidism, they are of the same nature. The Buddhist philosopher, they say, "Ultimately, everything is zero." And the Mayavadi philosopher says, "Not zero, but imperson." But actually that is not fact
- The original cause of everything is neither void nor impersonal but is the Supreme Person. Demons may say that this material creation is anisvara, without a controller or God, but such arguments ultimately cannot stand
- The original fact is in the Absolute Truth (material sex life is but a perverted reflection of the original fact), and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life
- The Personality of Godhead is the original feature of the Lord, and His impersonal emanation is but the reflection of His transcendental body
- The personified Vedas condemn the impersonal conception as a gross misrepresentation
- The philosophers known as kevaladvaita-vadis generally occupy themselves with hearing the Sariraka-bhasya, a commentary by Sankaracarya advocating that one impersonally consider oneself the Supreme Lord
- The politician says that his Krsna is different from the Krsna depicted in Bhagavad-gita. Even though he accepts Krsna and Rama as the Supreme he thinks of Rama and Krsna as impersonal because he has no idea of service to Krsna
- The potency of Krsna that is spread everywhere is impersonal, just as the sunlight is the impersonal expansion of the sun globe and the sun-god
- The pradhana, the chief cause of all causes in the impersonal vision, is none other than the Supreme Lord, whom one can see face to face in the internal potency. He takes the material all-pervasive form by His inconceivable power
- The process of liberation is therefore easier through devotional service than by any other methods, for it is said that one is subjected to various kinds of tribulations if one is impersonally attached
- The process of meditation recommended in the Srimad-Bhagavatam is not to fix one's attention on something impersonal or void
- The purpose of King Pariksit's inquiry was to ascertain from Sukadeva Gosvami whether the Vedas ultimately describe the Absolute Truth as impersonal or as personal
- The real position, as explained by the Lord Himself, is that although nothing can exist without Him, it is not a fact that everything is Him. He is different from everything
- The reason is that they actually do not derive any ultimate transcendental happiness in the impersonal understanding and therefore must come down to the material platform and take to such mundane affairs
- The same concise form of the Bhagavatam concerned the pastimes of Lord Krsna and was never meant for impersonal indulgence
- The scholarly demons misguide the masses of people by directing them to surrender not to the Personality of Godhead but rather to the impersonal, unmanifested, eternal, unborn truth - CC Preface
- The scholarly demons misguide the masses of people by directing them to the impersonal, unmanifest, eternal, unborn truth rather than the Personality of Godhead
- The scriptures have clearly indicated that the ecstasy of devotional service to the Supreme Lord is far superior to the bliss of impersonal liberation, brahmananda
- The so-called scholars and philosophers of the world may, by mental speculation, present so many utopian theories about the impersonal creation of the universe
- The so-called yogis who concentrate their mind or meditate upon the impersonal or void are described here - SB 3.15.46
- The spirit soul is person as much as God is also person. Imperson means the covering. Try to understand. The covering is impersonal, not the living being. He is covered. He is not imperson. He is person
- The spiritual living being, less attracted by the impersonal form of spiritual emancipation, becomes more attracted by the material form and becomes hopeless of spiritual emancipation
- The Supersoul coming out of the body enters the impersonal brahmajyoti; then in His form He remains in His spiritual identity. That Supreme is called the Supreme Personality. BG 1972 purports
- The Supreme Being, Parabrahman, certainly does not seek His happiness anywhere in the material world. Nor can His paraphernalia of happiness be found in the material world. He is not impersonal
- The Supreme Brahman cannot be accepted as impersonal, otherwise the six opulences, which belong to the Supreme Personality of Godhead, cannot be attributed to Brahman
- The supreme cause of all generation is not impersonal or without desire
- The Supreme Lord can be preliminarily perceived by His different energies, and in this way He is realized impersonally. BG 1972 purports
- The Supreme Lord is not impersonal, as misconceived by less intelligent thinkers. Rather, He is the Supreme person, as confirmed in all authentic Vedic literatures. But His personality is different from what we can conceive
- The Supreme Lord Personality of Godhead is neither impersonal nor an inert object unable to reciprocate the feelings of His devotees
- The Supreme Personality of Godhead Lord Krsna is the basis of the impersonal brahma-jyotir radiation, or the impersonal feature of the Lord. This is confirmed in the Bhagavad-gita
- The symptom of unflinching faith in pure devotional service is that one has overcome the many disruptive desires that impede pure devotional service, such as (4) the desire to cultivate impersonal knowledge and thereby forget the Supreme Lord
- The thirteen meanings of the atmarama verse mentioned here are based on the following meanings for the word atmarama: (11) nigarbha-yogarudha, an impersonal yogi on the platform of perfection
- The thirteen meanings of the atmarama verse mentioned here are based on the following meanings for the word atmarama: (13) nigarbha-prapta-siddhi, one who has attained perfection by practicing impersonal meditation
- The thirteen meanings of the atmarama verse mentioned here are based on the following meanings for the word atmarama: (9) nigarbha-yogaruruksu, one who is trying for perfection in impersonal meditation
- 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 Vedanta-sutra says, janmady asya yatah: (SB 1.1.1) "The Absolute Truth is that from which everything emanates." But this needs some explanation. One may ask, Is that Absolute Truth personal or impersonal
- The Vedanta-sutra, or Brahma-sutra, compiled by Sri Vyasadeva is the full deliberation of the impersonal absolute feature, and it is accepted as the most exalted philosophical exposition in the world
- The Vedas, the Upanisads, the Brahma-sutra and the Puranas all describe the activities of the spiritual potency of the Lord. If one cannot accept the personal activities of the Lord, he jokes foolishly and gives an impersonal description
- The voidists, they say, "Ultimately there is nothing but zero," and the impersonalist statement that, Maybe something, but it is not person, it is imperson
- The word apare (others) is very significant in this connection. "Others" refers to the jnanis and the yogis, whose only hope is to merge into the existence of the impersonal brahmajyoti
- The word atmarama refers to those who are not interested in the material world but are simply engaged in spiritual realization. Such self-realized persons are generally considered in two categories - impersonal and personal
- The words bhave bhave are very significant here MM 3. They mean "birth after birth." Unlike the jnanis, who aspire to merge with the impersonal Absolute & thereby stop the process of repeatedly taking birth, a pure devotee is never afraid of this process
- Their (Mayavadi sannyasis's) study of the Srimad-Bhagavatam becomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Mayavadi sannyasis. BG 1972 purports
- Their (Mayavadi's) philosophy is that nirvisesa-vada. Ultimately, everything is impersonal, almost akin to the philosophy of Buddha. Zero, void
- Their (those in mundane goodness) impersonal conception of the self as distinct from the body keeps them in goodness within material nature, and unless they are attracted by krsna-katha, they will never be liberated from the bondage of material existence
- There are 8,400,000 species of life, and they have got forms. They are sons of God. So where is our experience that a son who has got a form, his father is impersonal, no form? Where you have got this experience?
- There are many impersonal statements about the Supreme Personality of Godhead
- 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 so-called yoga practices in which one concentrates the mind on voidness or on the impersonal, but this is not approved by the authorized yoga system as explained by Kapiladeva. Even Patanjali explains that the target of all yoga is Visnu
- There are some philosophers, called nondualists, who because of their impersonal conception think that varieties are false
- There are two kinds of jnanis. One is inclined to devotional service and the other to impersonal realization
- There is a book of the name Yoga-vasistha that Mayavadis greatly favor because it is full of impersonal misunderstandings regarding the Supreme Personality of Godhead, with no touch of Vaisnavism
- There is a certain group of devotees that has deviated from the path of pure devotion and fallen prey to pretension. These cheaters actually end up following the impersonalists' path of trying to merge with the Supreme Lord
- There is a common controversy over whether the Supreme Absolute Truth is personal or impersonal. As far as Bhagavad-gita is concerned, the Absolute Truth is the Personality of Godhead Sri Krsna, and this is confirmed in every step. BG 1972 purports
- There is another important sect of transcendentalists, who understand the Absolute Truth as the Absolute Personality of Godhead, possessing the potentialities of being impersonal and all-pervasive simultaneous with His Absolute Personality
- There is continually a manifestation of vidya and avidya. Vidya and avidya are very nicely described in Isopanisad. It is said there that sometimes, due to avidya, or a poor fund of knowledge, one accepts the Absolute Truth as ultimately impersonal
- There is no cause for all these phenomenal activities but Him, Hari, the Supreme Lord, who is the primeval cause of all causes. This does not mean, however, that the Lord Himself is distributed impersonally
- There is no question of meditating on something void or impersonal. One can meditate on the transcendental form of Lord Visnu even without practicing involved sitting postures. Such meditation is called perfect samadhi
- There is no question of meditating on something void or impersonal. When one can meditate on the transcendental form of Lord Visnu even without practicing involved sitting postures, such meditation is called perfect samadhi - CC Preface
- These four great & important verses (SB 2.9.33/34/35/36) are particularly taken out by the Mayavadi speculators, who construe a different purport to suit their impersonal view of monism. Here in SB 3.4.20 is the proper answer to unauthorized speculators
- They (Mayavadi philosophers) think of Krsna as a great personality, a human being, within whom there is the supreme impersonal power, Brahman
- They (Mayavadi sannyasis) accept this impersonal position (merge into the Brahman effulgence, which is a marginal position between material and spiritual existence) as liberation
- They (so-called devotees) say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops
- They (the Mayavadi philosopher) want to make the spiritual world as zero or imperson due to less intelligence. But actually, real life, real pleasure, eternal pleasure is there in the spiritual world, not in this material world
- They (the Mayavadis) want to meditate upon impersonal Brahman, but it is very troublesome. Because Brahman is not impersonal, but force, they want to make Brahman impersonal
- They (those who are following the impersonal way to spiritual realization) have to learn the language, understand the nonperceptual feelings, and they have to realize all these processes. This is not very easy for a common man. BG 1972 purports
- They are forgetful of Krsna. They do not know what is God, therefore they say that God is dead, there is no God, God is impersonal. So many theories they have got. Actually, they have no idea what is God
- They have dismissed God's existence in so many ways, primarily by declaring Him to be impersonal, that is, without sense perception
- They say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops. That is the theory put forward by the Mayavada philosophy
- This (merging into the impersonal void) is a kind of fearful stage of life, devoid of perfect knowledge of spiritual existence. Furthermore there are many persons who cannot understand spiritual existence at all. BG 1972 purports
- This devotional service should be free from any extraneous motive and devoid of fruitive karma, impersonal jnana and all other selfish desires
- This is Mayavada philosophy, try to understand: impersonal, making everything zero, without any varieties. Nirvisesa-sunyavadi. Nirvisesa means without any varieties, and sunyavadi means zero, voidist
- This Krsna consciousness is yoga system. At the present day, they are concentrating their mind on something void, impersonal, according to their own prescription. The real process is to concentrate the mind on something
- This Mayavada philosophy, voidism, impersonal philosophy, is not very good. You cannot remain impersonal or in void, because your position is . . . because you are living entity, because you are part and parcel of the supreme living entity, Krsna
- This phenomenal world is impersonally the representation of Vasudeva because the ingredients of its creation, their interaction and the enjoyer of the resultant action, the living being are all produced by the external and internal energies of Lord Krsna
- This second class of men believe the Supreme Brahman to be impersonal. They accept the cult of bhakti, in which hearing of krsna-katha is the first item, as a means and not the end. Above them are those who are pure devotees
- This system of worshiping many gods, such as Durga, Siva, Ganesa, Surya and the impersonal Visnu form, is accepted by persons who have been blinded by an intense desire for sense gratification
- This Third Chapter of the Bhagavad-gita is conclusively directive to Krsna consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness as the ultimate end. BG 1972 purports
- This time factor is the impersonal representation of the Supreme Personality of Godhead, who gives the living entities conditioned by material nature a chance to emerge from this nature by surrendering to Him
- This verse (Svet. Up. 3.19) describes the Absolute Truth as having no legs or hands. Although this is an impersonal description, it does not mean that the Absolute PG has no form. He has a spiritual form that is distinct from the forms of matter
- This whole material world is impersonal, but because we have taken a certain portion of it and make my body, it looks like person. And God is not like that. He is spiritual person. He has nothing to do with material
- Those who are atheistic, i.e., who do not believe in Visnu, or who only recognize the impersonal part of Krsna as the Supreme, cannot have the divine vision. BG 1972 purports
- Those who are attached to the impersonal or void features of meditation have to undergo a difficult process because we are not accustomed to concentrating our minds upon anything impersonal. Actually such concentration is not even possible
- Those who are engaged in the worship of demigods enter into the darkest region of ignorance, and still more so do the worshipers of the impersonal Absolute
- Those who are interested in material promotion engage in ritualistic religious ceremonies and economic development to develop sense gratification. They ultimately attempt to merge into the impersonal existence of the Lord
- Those who are materialistic can go high up to Brahmaloka where Brahma is, but those who are Krsna conscious will reject even that. They neglect even the impersonal brahma-jyotir. They don't care for it
- Those who engage in the transcendental service of the lotus feet of Krsna, being relieved of all material enjoyment, have no attraction to topics of impersonal monism
- Those who enter impersonally into the brahma-jyotir can remain there for some time in full knowledge that they are now merged homogeneously with Brahman, but they cannot have that eternal ananda, bliss, because that part is wanting
- Those who pursue the four Vedic goals (religiosity, economic development, sense gratification, and liberation), even up to impersonal liberation, find themselves imprisoned by their senses and enslaved by their desires
- Those who think of something impersonal are not yogis. Their meditation simply involves undergoing more and more labor (kleso 'dhikataras tesam avyaktasakta-cetasam (BG 12.5)), and they cannot reach anything substantial
- Three classes of men. Sarva-kama, who are simply desiring material comforts. Akama, one who has no desire. Just like those who are devotees, KC. Moksa-kama means one who is disgusted with these material desires & aspires after something void, impersonal
- Through the deductive way of understanding, one accepts the Supreme Absolute Person, the Personality of Godhead, as the cause of all causes, who is full with diverse energies and who is neither impersonal nor void
- Thus in the spiritual sky there are varieties of pastimes within the spiritual energy. Outside the Vaikuntha planets appears the impersonal reflection of light
- To increase attachment for Brahman means to engage in devotional service. Those who are attached to the impersonal form of Brahman cannot remain attached for very long
- To remain as molecular part of the Brahman rays or spiritual rays, that is impersonal. And to have a spiritual form just like Krsna and Visnu, that is another spiritual perfection. That is Vaisnava philosophy
- To say nothing of the karmis, the jnanis undergo severe austerities to attain the impersonal brahmajyoti, but because they do not find the lotus feet of the Lord, they fall down again into this material existence
- 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
- To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here (in SB 3.28.20) that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on
- Topics concerning these qualities (the personal qualities of the Absolute Truth) are greater than topics of impersonal philosophical speculation
- Transcendental forms of the Supreme Personality of Godhead in His person are so great that the impersonal followers of the Upanisads cannot reach the platform of knowledge to understand them
- Transcendental knowledge of Sri Krsna is deeper than the impersonal knowledge of Brahman, for it includes knowledge of not only His form and personality but also everything else related to Him. There is nothing in existence not related to Sri Krsna
U
- Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krsna, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature
- Unless seekers of truth can reach the personal feature of the Absolute Truth, they gain only dry, impersonal knowledge of Him, without any actual transcendental profit
V
- Vasudeva is not formless, for it is stated in this verse (SB 4.3.23) that as soon as the Lord reveals Himself, the devotee offers his obeisances. Obeisances are offered to a person, not to anything impersonal
- Vigraha means form. Avyaktam vyaktim apannam manyante mam abuddhayah. People with less intelligence, they consider the Supreme Truth as impersonal, but He is a person, a transcendental person. This is confirmed in all Vedic literature
- Viraja-nadi and Brahmaloka are shelters for living entities disgusted with material life and inclined to impersonal existence by way of denying material variegatedness
- Visnu, the Supreme Lord, has no independence but is bound to award a certain kind of result to the worker. Such a dependent goal becomes subjected to the worshiper, who accepts the Supreme Lord to be both impersonal and personal, as he may wish
- Vyasadeva agrees or accepts that he knows Brahman, the Absolute Truth, but he does not know the Absolute Truth's ultimate feature, the Personality of Godhead. That he admits. Absolute Truth in the beginning is impersonal
W
- We accept atheist, one who does not believe in the Vedas. Therefore we have rejected the Buddha philosophy. They could not exist in India. But those who are preaching atheism through Vedas, impersonal, they are more dangerous
- We are experiencing, if we speak something impersonal, they think it is very learned speech, and when we speak of something personal they think it is old, old style. This is nonsense
- We are not going to be followers of zero-vadis or impersonal-vadis. We remain completely in the varieties, but these varieties are usable only for the satisfaction of Krsna. That is spiritual
- We are searching after whether there is God or there is no God. If there is God, what is the nature? What is the form? Whether He is person or imperson?
- 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 often given the example of impersonal understanding being like the understanding of the sunshine
- We have several times discussed this point, that the government, this word, appears to be impersonal, but actually, behind the government there is a person - the president or the king, like that
- We have to save the world from the misconception of voidism and impersonalism. "The absolute is sentient Thou hast proved all impersonal calamity Thou hast moved." These lines were presented by me to my spiritual master and He was highly pleased with me
- We may build a nice spaceship and send it off into space, and the astronauts may go up there and fly in the impersonal sky, but eventually they will become tired and pray to God, - Please let us return to land
- We should not ever try to force anyone or reduce our Society to an impersonal business exchange, this will kill everything
- We want liberation, but not liberation in the impersonal existence. That is not very safe. We must enter into the spiritual varieties of life
- We want liberation, but not liberation in the impersonal existence. That is not very safe. We must enter into the spiritual varieties of life. That is Krsnaloka; that is Vaikunthaloka, especially Krsnaloka
- What is that impersonal karma? Karma is always personal
- What is the experience of Arjuna? Arjuna said: "You are . . . you are the Supreme Person, purusam. You are not female. You are not prakrti. You are purusa, sasvata, and the original, sasvatam, eternally." Not that, the Mayavadis, - Now impersonal
- Whatever Vedic mantras describe the Absolute Truth impersonally only prove in the end that the Absolute Truth is a person
- When a human being enters into the study of the Vedas to obtain vidya, knowledge, he begins to take part in human civilization. Then he advances further to study the Upanisads and gain brahma jnana, impersonal realization of the Absolute Truth
- When one wants to know the Absolute Truth by his teeny brain, "I shall make research to find out the Absolute Truth," then you'll have vague idea, impersonal idea. And if you become a meditator, then you will find that God is situated within your heart
- When one wants to know the Absolute Truth by one's tiny brain and thinks, "I shall conduct research to find the Absolute Truth," one will have a vague, impersonal idea
- When someone simply accepts the impersonal exhibition of spiritual energy to the exclusion of the Supreme Personality of Godhead, he does not accept the Absolute Truth in full
- When the atheistic philosophers or the Mayavadis, being unable to understand the inconceivable energies of the Supreme Personality of Godhead, imagine an impersonal void, their imagination is only the counterpart of materialistic thinking
- When the cobweb is manufactured by the saliva of the spider, the spider does not become impersonal. Similarly, the creation and manifestation of the material or spiritual energy does not render the creator impersonal
- When the Lord is described as impersonal it should be understood that His personality is not exactly the type of personality found within our imperfect speculation
- When the materialist becomes frustrated in his attempts to enjoy himself in the limited material world, he may seek impersonal liberation by merging either with the Causal Ocean or with the impersonal brahma-jyotir effulgence
- When they (materialistic men) are informed that spiritual life is also individual and personal, they become afraid of becoming persons again, and so they naturally prefer a kind of merging into the impersonal void. BG 1972 purports
- When they (those who are elevated to the heavenly kingdoms by carrying out the orders of life) become even more advanced they are liberated in the spiritual sky, either in the impersonal brahmajyoti or in the Vaikuntha planets or Krsnaloka. BG 1972 pur
- When we buy a suit or dress, it is made to fit the body. The spiritual spark must have form, otherwise how is it the material body has grown to accommodate it? The conclusion is that the spiritual spark is not impersonal. It is an actual person
- When we come to the supreme spirit, the all-spirit, that is perfection of knowledge. So impersonal conception is simply a negation of the material varieties. But above that, there is spiritual variety & that is real knowledge. That is Krsna consciousness
- When we refer to the urge to speak, we refer to useless talking, such as that of the impersonal Mayavadi philosophers, or of persons engaged in fruitive activities
- When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept half of the truth, you cannot understand the whole
- When we think of coming to Krsna, we should not think that we will be standing before a void or an impersonal bright light. Krsna, God, is a person, just as we are persons
- 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
- Wherever there is an impersonal description in the Vedas, the Vedas mean to establish that everything belonging to the Supreme Personality of Godhead is transcendental and free of mundane characteristics
- Without referring to the sastras, so-called meditators aim at impersonal objects. Lord Krsna has condemned them in the Bhagavad-gita - BG 12.5
- Without spiritual touch, nothing can move; therefore everything is resting on Krsna's impersonal energy. Krsna's energy is impersonal, but He is a person
- Without such meditation on God, either personal or impersonal, all good qualities of the human being become covered with misconceptions regarding his constitutional position & without advanced knowledge, the whole world becomes a hell for the human being
- Worship means person. Worship does not mean imperson. Unless there is a person-to-person relationship, there is no question of worship
- Worship of the superior that may be in the form of fire, electricity, the sun, the mass of living beings, Lord Siva and, at last, the impersonal Supersoul, the partial representation of Lord Visnu