Category:Individuality
individualities | individuality | individuality's
Subcategories
This category has the following 3 subcategories, out of 3 total.
Pages in category "Individuality"
The following 125 pages are in this category, out of 125 total.
A
- A liberated person understands that he is part and parcel of the Supreme Lord acting in accordance with the desire of the Supreme Lord, and there is no distinction between himself and the Supreme Lord, although both of them retain their individuality
- A living entity merged either in the material nature or in the spiritual nature does not give up his individuality. Real individuality is to understand oneself to be the eternal servitor of God. This information is received from the mouth of Caitanya
- 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
- According to Sri Ramanujapada’s theory of Visistadvaita, although all the energies of the Lord are one, each keeps its individuality
- After hearing Bhagavad-gita from the Supreme Personality of Godhead, Arjuna dovetailed his mind with Krsna's desire. This is called oneness. This oneness, however, did not cause Arjuna and Krsna to lose their individualities
- All of us are individual souls eternally, and we simply change our bodily dress in different manners. But, actually, we keep our individuality even after liberation from the bondage of material dress. BG 1972 purports
- All these women auspiciously glorified their lives despite their being without individuality and without purity. Their husband, the lotus-eyed P of G, never left them alone at home. He always pleased their hearts by making valuable presentations
- Although the energies of the Supreme Personality of Godhead interact within the cosmic manifestation, each keeps its separate individual existence. Merging with the material or spiritual energies, therefore, does not involve loss of individuality
- An animal that enters a forest keeps its individuality, although apparently the beast merges with the forest. Similarly, in material existence, both the material energy and the living entities of the marginal potency maintain their individuality
- Arjuna was only superficially offensive because (as has already been explained in the Second Chapter of BG) all the assembled persons on the battlefield would continue to live individually, as the soul cannot be slain. BG 1972 purports
- As Australian, you have one interest. So individuality cannot be killed. That is not possible. You are all individual. But when you make your interest one, then you merge into that thing
- As proved here, the effulgence in every living being is individual. For some time, the effulgence remained outside the demon's (Aghasura) body, individually, and did not mix with the whole effulgence, the brahma-jyotir
- As we are all individual living beings and have our individuality, the Supreme Absolute Truth is also, in the ultimate issue, a person, & realization of the Personality of Godhead is realization of all of the transcendental features. BG 1972 Introduction
- At night we see everything as one in the darkness, but in day when the sun is up, we see everything in its real identity. Identity with individuality in spiritual life is real knowledge. BG 1972 purports
B
- Better situated are those who desire sense gratification and promotion to the heavenly planets. Such people want to enjoy themselves like denizens of heaven in the gardens of paradise. They at least retain their individuality in order to enjoy life
- Both in material existence and in spiritual existence the individuality continues
- Both the Supreme Brahman & the individual Brahman have been denied spiritual form & individuality, although it is clearly stated that the Supreme Lord is the one supreme living entity & the other living entities are the many subordinate living entities
- Both the Supreme Brahman & the individual Brahman have been denied spiritual form and individuality, although it is clearly stated that the Supreme Lord is the one supreme living entity & the other living entities are the many subordinate living entities
E
- Either nationally or socially, individually or collectively, we are all suffering; and this suffering is due to the body
- Even while merged in the twenty-four elements of matter, he can keep his individuality as the eternal servitor of the Lord. Either in the spiritual nature or in the material nature, such a servitor is to be considered a liberated soul
- Every individual being must have his opinion; that is the significance of individuality, but all such differences of opinions must coincide in Krishna
- Every living entity has an individual soul, his personal individuality and a minute form of independence. By misuse of that independence, one becomes a conditioned soul, and by proper use of independence he is always liberated. BG 1972 purports
- Everyone has his individuality: "I am this," "I am very learned," "I am very beautiful," "I am white," "I am black," "I am Indian," "I am American," this is called ego. So this egotism is there, but we cannot see it
H
- He (a devotee who takes foodstuff in a hotel while touring) has full individuality for pleasing Krsna. Krsna says, "You surrender unto Me." So he voluntarily surrenders. It is not that he has lost his individuality. He keeps his individuality
- He (Arjuna) voluntarily accepted: "Whatever Krsna says, I shall do it." Just like all my disciples - they have not lost their individuality, but they have surrendered their individuality. That is required
- How can we, as sons of God, assert our personality and individuality and at the same time deny them to our Father, the Supreme Lord
I
- Identity with individuality in spiritual life is real knowledge
- If individuality is not a fact, then Krsna would not have stressed it so much - even for the future. BG 1972 purports
- If individuality refers to the empirical universe, then there is no need of teaching by the Lord. The plurality of the individual soul and of the Lord is an eternal fact, and it is confirmed by the Vedas as above mentioned (in BG 2.12). BG 1972 purports
- If you are less intelligent, then you'll be cheated by this false God. So everyone has got intelligence, individuality, power of understanding, so you should try to use them, and then you can understand
- If you want to finish your individuality and merge into the existence of God, that is not very difficult job. Even the enemies of Krsna - Kamsa, Jarasandha, Dantavakra, Sisupala, and many demons - they also merged into the existence of Krsna
- 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 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
- Individuality is both in spiritual world and the material world. But in the material world our individuality is different on account of associating or infecting different qualities of the material nature
- Individuality is different on account of associating or infecting different qualities of the material nature. Just like there are different types of patients in the hospital. Why? Because each and every one of them is infected by different types of germs
- Individuality is maintained on spiritual grounds and is thus confirmed by great acaryas like Sri Ramanuja and others. BG 1972 purports
- Individuality is never lost, even when one thinks that the three different principles, namely the knower, the knowable and knowledge, are amalgamated or merged into one
- It is clearly mentioned in many places in the Gita that this spiritual individuality is understood by those who are devotees of the Lord. BG 1972 purports
- 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
K
- Krsna clearly says that in the future also the individuality of the Lord and others, as it is confirmed in the Upanisads, will continue eternally. This statement of Krsna is authoritative because Krsna cannot be subject to illusion. BG 1972 purports
- Krsna confirms in Bhagavad-gita that the living entity is eternally His part and parcel. The part and parcel is meant to serve the whole. This is individuality. It is so even in this material existence, when the living entity apparently merges in matter
- Krsna explains: They (Krsna, Arjuna and all other living entities) were individuals in the past, they are now situated in individuality, and in the future they will all continue to maintain their individual forms
- Krsna has maintained spiritual individuality all along; if He is accepted as an ordinary conditioned soul in individual consciousness, then His Bhagavad-gita has no value as authoritative scripture. BG 1972 purports
- Krsna never says that He, Arjuna, and all the soldiers shall eventually become one. Rather, He says that everyone will retain his own individuality
L
- Let them each hear the tape through the right ear, privately and individually, reading the paper and repeating each word. Beforehand you can instruct them how to chant on the fingers. Then you can get the thread on Traidas's body
- Liberation involves getting free from the concept of material life; in spiritual life the same distinction is there, the same individuality is there, but in pure Krsna consciousness. BG 1972 purports
- Like Arjuna - in the beginning, he was declining to fight, on account of his individuality. But when he accepted Krsna as his spiritual master, he became sisya (a disciple). Whatever Krsna ordered, he said yes. That doesn't mean he lost his individuality
- Losing one's individuality is not the aim of bhakti-yoga or of the devotees of the Lord. There are five types of liberation, one of which is called sayujya-mukti, or being merged into the existence or body of the Lord
M
- 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
- My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence
N
- Nivrttya means that the living entity keeps his individuality; oneness means that he realizes happiness in the happiness of the Supreme Lord. In the Supreme Lord there is nothing but happiness
- No one will disagree to partake in a function where good singing, dancing and refreshment are administered. Everyone will attend such a function, and everyone is sure to feel individually the transcendental presence of the Lord
O
- Om tad visnoh paramam padam sada pasyanti surayah: the form of Visnu is the highest individuality and is always visible to sages and saintly persons
- One can enter into the abode of the Supreme Lord in his individuality to engage in His association and render service unto Him. For instance, a green bird enters a green tree not to become one with the tree but to enjoy the fruits of the tree. BG 1972 p
- Oneness does not mean that they have no individuality, but that there is no disunity
- Oneness does not mean that you lose your individuality. Oneness means you keep your individuality, but you take the same interest. It is not possible that you lose your individuality. That is not possible. You are individual eternally
P
- People are thinking that by adjusting the material energy they will be happy, and everyone is trying this individually, collectively or nationally. In any case, it is not possible. People will ultimately be frustrated
- Personal grudge is not inhuman and as I have told many times, that individualism is the cause of personal misunderstanding. When such individualism is employed in the center of Krishna there is no harm even if there is personal misunderstanding
S
- Sankaracarya, unnecessarily fearing that by parinama-vada (transformation of energy) Brahman would be transformed (vikari), has imagined both the material world and the living entities to be false and to have no individuality
- So long we are individual souls, there must be disagreement also, because that is the symptom of individuality. But when such individual is surrendered unto Krishna, there should not be any disagreement
- So many nationalists, economists and other ambitious persons have tried for happiness, individually or collectively, but history proves that they have all been frustrated
T
- The big sky is the body itself, and the intestines and other parts of the body occupy the small sky. Each and every part of the body has individuality, even though occupying a small part of the total body
- The Buddhists maintain that the principle "I am" is the ultimate truth, but this excludes the individuality of "I" and "you." If there is no "I" and "you," or individuality, there is no possibility of argument
- The devotees attain mukti automatically, while continuing the transcendental pleasure of maintaining individuality
- The devotees keep their individuality to exchange feelings in relationship with the supreme individual Lord
- 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 example given by Jiva Gosvami is that a green bird that enters a green tree appears to merge in the color of greenness, but actually the bird does not lose its individuality
- The gopis kept their individuality to enjoy the company of Lord Krsna, but Kamsa was accepted into His (Krsna's) impersonal brahmajyoti
- The impersonalist philosopher says that perfection means to merge into the Supreme and lose our individuality
- 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 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, 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 individual presidents should be more managerial, more individual, and you can supervise, and if some defect is detected, you can make suggestions how to correct it. But if we lose individuality and simply become mechanical, what is the point?
- The individual soul who is perceiving this knowledge still remains an individual. Both in material existence and in spiritual existence the individuality continues; the only difference is in the quality of the identity
- The individuality of both the Lord and the wives remained, yet they felt oneness in existence. When a lover submits to his lover without any pinch of personal consideration, that is called oneness
- 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 individuality of two persons is present in the Supreme Personality of Godhead and the individual person, otherwise there is no meaning to bhakti-yoga. BG 1972 purports
- The living entity is the fragmental part and parcel of the Supreme Lord-eternally. It is not that he assumes individuality in his conditional life and in his liberated state becomes one with the Supreme Lord. He is eternally fragmented. BG 1972 purports
- The living entity's spiritual position is as good as gold, as good as Krsna in quality. The difference of individuality continues, otherwise there is no question of bhakti-yoga. BG 1972 purports
- The Lord is the proprietor of everything all over the universe, and He is the supreme friend of all living entities as well. By understanding this, people can become happy and peaceful individually and collectively
- The materialist does not believe in the existence of the spirit self, and empiric philosophers believe in the impersonal feature of the whole spirit without individuality of the living beings
- The Mayavadi may argue that the individuality spoken of by Krsna is not spiritual, but material. Even accepting the argument that the individuality is material, then how can one distinguish Krsna's individuality? BG 1972 purports
- The Mayavadi philosophers cannot understand this. They think that oneness necessitates loss of individuality. Actually, however, we find in Bhagavad-gita that individuality is not lost
- The Mayavadi philosophers recommend merging in the impersonal effulgence of Brahman; that is their ultimate goal, or destination. That merging is also mentioned here. But in spite of merging, one can keep his individuality
- The nitya-baddha, or the eternally conditioned souls, have the sense of individuality or ahankara, which dictates them sense enjoyment, which they are unable to have constitutionally
- The other forms of liberation maintain the individuality of the particle soul and involve being always engaged in the transcendental loving service of the Lord
- The spirit soul is individual. We are merged in the matter but we keep our individuality. Similarly, you merge in the spirit, you keep your individuality
- The supreme consciousness is Krsna, and when we dovetail our individual consciousness with the Supreme, we become perfect - but keep our individuality
- The theory that we only think of individuality in the conditioned state is not supported herein (BG 1.12). BG 1972 purports
- 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
- Their (Krsna's, Arjuna's and the assembled kings') individuality existed in the past, and their individuality will continue in the future without interruption. Therefore, there is no cause for lamentation for anyone. BG 1972 purports
- There are five kinds of liberation stated in the scriptures. One is to become one with the Supreme Personality of Godhead, or to forsake one's individuality and merge into the Supreme Spirit. This is called ekatmatam
- There is no question of losing the individuality. That's a theory only. No living entity loses his individuality, even after liberation
- These weeds (in devotional service) are material enjoyment, merging of the self in the Absolute without separate individuality, and many other desires in the field of religion, economic development, sense enjoyment and emancipation
- This is oneness. I keep my individuality, but I am so surrendered that I have nothing to disagree with Krsna
- This is the stage of oneness, or merging into the existence of the Supreme Personality of Godhead. This means that the individual soul, while keeping his individuality, no longer has separate interests
- Those who are in oneness with the Supreme Personality of Godhead, are called infallible. Oneness does not mean that they have no individuality, but that there is no disunity. They are all agreeable to the purpose of the creation. BG 1972 purports
- Those who want to commit spiritual suicide by sacrificing their individuality are a breed by themselves. Such self-destroyers are known as pure monists. On the other hand, those who desire to maintain their individuality are dualists, or personalists
W
- We are also individual, and God is also individual person. "And all the kings, all the soldiers assembled, they are also individual." So this individuality is never lost. Krsna says that "At present we are individuals, and in the past we are individuals
- We have got our individuality. We cannot change it. This is our characteristic. And that individuality also meant for giving service. Just like you are all sitting here. Every one of us, we are giving service
- We say that in the perfectional stage we merge into the Supreme but keep our individuality. How is that? An airplane starts from the airport &. climbs up & up, & when it goes very high we cannot see it: we can simply see sky. But the airplane is not lost
- We simply change our bodily dress in different manners. But, actually, we keep our individuality even after liberation from the bondage of material dress. BG 1972 purports
- We Vaisnavas, we do not accept that suicidal policy. We want to keep our individuality, not merge. We don't want to finish our identity
- When I say, "Bring me a glass of water," does it mean that I want you to bring everyone a glass of water? The individuality is there, but by jugglery of words they interpret "me" or "I" to mean - everyone
- When the girls live together they will pick up quarrels. Anyway, that sort of quarreling will continue whenever there is a little bit individuality. Even such quarreling is visible in the spiritual world also
- When we merge, even in Brahman effulgence, we do not lose our individuality. Although it appears that we have lost our identity, individuality, but actually that is not the fact.
- When you get spiritual body, the quality of the body and the soul is the same. But individuality must continue. How can you stop individuality? But that individuality and this individuality is different. In that individuality there is no disagreement
- When, by mature understanding, one can realize his individuality, then the situation he accepts under false ego becomes manifest to him
Y
- You cannot lose your individuality. But if your interest is one, then you merge into. Just like you are all Australian. Why you are all Australian? Or you are all individual. How you become all Australian, merge into the Australian conception?
- You merge means you merge into the spiritual existence, but that does not mean you lose your individuality. You are already merged in the matter