Category:God's Personal Form
Theme Analysis
Śrīla Prabhupāda clarifies that the Supreme Personality of Godhead, Śrī Kṛṣṇa, possesses an eternal, blissful, and fully cognizant personal form (sac-cid-ānanda-vigraha). Although the Lord expands His energies everywhere and is all-pervading, He never loses His original personal form. Impersonalists, known as Māyāvādīs, mistakenly interpret the Absolute Truth as being formless, failing to understand that the impersonal brahmajyoti is simply the glowing effulgence emanating from God's personal form. Through pure devotion, elevated sages and devotees meditate upon and directly see this personal form within their hearts, achieving the highest perfection of yoga.
The Original Spiritual Form: The Supreme Personality of Godhead possesses an eternal, blissful, and fully cognizant personal form that is never lost despite His unlimited expansions throughout the cosmos.
The Source of the Brahman Effulgence: The impersonal brahmajyoti is not the ultimate reality; rather, it is simply the glowing effulgence emanating from the personal body of the Supreme Lord.
Refuting Impersonal Misconceptions: Māyāvādī philosophers falsely claim that the Absolute Truth is formless, which is a great offense and a denial of His supreme spiritual potencies.
The Highest Perfection of Yoga: True spiritual perfection and the ultimate goal of yoga is not merging into a void, but meditating upon and directly realizing the personal form of the Lord.
Explore the synthesized essence of this category in this Vanipedia article: Śrī Kṛṣṇa and the Supremacy of God's Personal Form.
Subcategories
This category has the following 4 subcategories, out of 4 total.
Pages in category "God's Personal Form"
The following 36 pages are in this category, out of 36 total.
A
- A poor fund of knowledge cannot comprehend the existence of an original personal form of the Lord when He is expanded in everything
- Actually, the Supreme Lord has an eternal personal form full of all opulence. The Mayavadi philosophers try to interpret the Absolute Truth as being without potency
- Although the energies (the superior energy and the the inferior energy of the Supreme Lord) are simultaneously one with the Lord and different from Him, the Lord never loses His personal form due to the transformation of His different energies
- Although the energies are simultaneously one with the Lord and different from Him, the Lord never loses His personal form due to the transformation of His different energies
B
- Being an impersonalist, Prakasananda Sarasvati used to explain the Absolute Truth as being without hands, legs, mouths or eyes. In this way he used to cheat the people by denying the personal form of the Lord
- By accepting the Lord as impersonal, he (Sankaracarya) did not reject the Lord's personal form
- By hearing the holy name of the Lord, one comes to the platform of understanding the personal form of the Lord
G
H
- He (the Lord) can understand that Arjuna has no special desire to see Him in His universal form, for he is completely satisfied to see Him in His personal form of Krsna. BG 1972 purports
- He (the Supreme Personality of Godhead) exists in His personal form always, but the cosmic manifestation takes place by His inconceivable potency
- His Lordship Kapila, the incarnation of the Lord, instructed His mother fully about the personal form of the Lord, and thereby she realized the personal form of the Lord and was able to achieve a place in the Vaikunthaloka where Lord Kapila predominates
- His Lordship Kapila, the incarnation of the Lord, instructed His mother fully about the personal form of the Lord, and thereby she realized the personal form of the Lord and was able to achieve a place in the Vaikunthaloka where, Lord Kapila predominates
I
- If we have sufficient devotion, the image will also speak to us. God is everywhere impersonally, but if we make His personal form from anything, or if we create an image of God within ourselves, He will be present personally for us
- In the Bhagavad-gita (BG 12.5) it is stated that those who are much inclined to the formless conception of the Supreme Truth are more troubled than those who can intelligently conceive of the personal form
- In the Hayasirsa-pancaratra it is explained 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
- In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. BG 1972 purports
- In the Sixth Chapter of Bhagavad-gita, where yoga practice is described, this realization of the personal form of the Lord is called the perfection of yoga
- Intelligent persons can see God in His personal form, as stated in the sastras, but if one is very eager to see the Supreme Personality of Godhead immediately, face to face, he can see the Supreme Lord through this description
T
- The impersonalists, who aspire to merge in the brahmajyoti effulgence of the Supreme Lord but have no conception of loving devotional service to Him in His personal form in the spiritual manifestation, may be compared to certain species of fish
- The Lord expands Himself through the living beings (nityo nityanam cetanas cetananam (KU 2.2.13)). His personal visnu-tattva forms, which are all spiritual, are called svamsa, and the living entities who are differentiated parts are called vibhinnamsa
- The Mayavadis do not recognize the personal form of the Lord as spiritual and full of bliss. This is a great sin. Sri Caitanya Mahaprabhu's statements are actually factual
- The mundaners are more or less captivated by the unlimited expansion of the rays of the Lord, but the devotees are concerned more with His personal form, from which everything is emanating
- The personal form of the Lord is also worshiped in meditation as Supersoul, Paramatma, but the impersonal brahma-jyotir is not worshiped
- The Personality of Godhead is never formless. In the material world He may not be visible in His personal form to the less intelligent class of men, and therefore He may sometimes be called formless
- The realization of the personal form of the Lord is the highest perfectional stage of yoga
- The transcendental personal forms of the Lord are a mystery, and the symptoms of these forms, which are absolutely different from anything made of mundane elements, are also mysterious
- There is no difference between the potencies of the arca and those of the personal forms of the Lord
- They (the impersonalists) should know that the rays of the sun are secondary to the sun, and similarly the impersonal gigantic form of the Lord is also secondary to the personal form as Purusottama. The Brahma-samhita (BS 5.38) confirms this statement
- This present form, or any transcendental form expanded by Sri Krsna, is equally auspicious for all the universes. Since You have manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You
- Those who are attached to the SP of Godhead in love always see the Lord's lotus eyes and lotus feet, whereas others cannot see the Lord's beauty and are therefore classified as anadrta-yusmad-anghrayah, or neglectful of the Lord's personal form
- Those who challenge God will see Him in His ghastly aspect, but those who are devoted to Him will see Him in His personal form. In any case, everyone will ultimately see God
W
- When the creation awaited Brahma's activity, Brahma saw the Lord, and therefore the Lord existed in His personal form before the creation
- When the creation awaited Brahma's activity, Brahma saw the Lord, and therefore the Lord existed in His personal form before the creation. His eternal form is not created by the attempt of Brahma, as imagined by less intelligent men
- Without a personal form there can be no question of a smiling face, which is clearly indicated here (in SB 8.5.45) by the words sasmitam te mukhambujam