Impersonalism: Difference between revisions
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[[Category:Dis* and Im* - meaning "not" - Umbrella Category ]] | |||
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Latest revision as of 09:38, 25 June 2017
impersonalism
Subcategories
This category has the following 5 subcategories, out of 5 total.
I
N
P
Q
Pages in category "Impersonalism"
The following 93 pages are in this category, out of 93 total.
A
- A transcendentalist, highly learned in the process of jnana-yoga, may come to the point of bhakti-yoga, or devotional service. At that time, long practice in impersonalism becomes a source of trouble, because he cannot give up the idea. BG 1972 purports
- Actually this philosophy (of Karma-mimamsa) stresses the impersonal feature of the Supreme Absolute Truth. Because Lord Caitanya did not like such impersonalism, He rejected it
- Actually, the Karma-mimamsa philosophy stresses the impersonal feature of the Supreme Absolute Truth. Because Lord Caitanya did not like such impersonalism, He rejected it
- All these (subtle desires for impersonalism, monism, success and the four principles of religious activity; dharma, artha, kama and moksa) are like spots on clean cloth. Sri Caitanya Mahaprabhu also wanted to cleanse all these away
- Any desire except for the service of the Lord is called material desire. And philosophical speculation refers to the sort of speculation which ultimately arrives at a conclusion of voidism or impersonalism
- Any religion where God is the target, that is applied in bhakti. But when there is no God or impersonalism, there is no question of bhakti-yoga
- As a living entity, as part and parcel of Krsna, you want ananda. So ananda is required society, friendship and love. That is ananda. That is not impersonalism. That is personalism
- As stated in BG (12.5), kleso 'dhikataras tesam avyaktasakta-cetasam. Persons who do not ultimately accept the SPG and take to devotional service, but who instead are attached to impersonalism and voidism, must undergo great labor to achieve their goals
- Asat-sastra, as explained here (in SB 4.2.28), means the doctrine of Mayavada impersonalism, or becoming one with the Supreme
B
- Bhattacarya had been in the greatest danger because he had adhered to Mayavada philosophy. Somehow or other he came into contact with Lord Sri Caitanya and became a perfect devotee. In this way he was saved from the great falldown of impersonalism
- Buddha's philosophy: zero, sunyavadi; and Sankara's philosophy: nirvisesa-vadi, impersonal. So we defy these, nirvisesa-sunyavadi. But we have got all respect for them
E
- Either by hearing, seeing or meditating, the objective is the transcendental form of the Lord; there is no question of voidness or impersonalism
- Even the demigods are not able to understand the SPG. They can speculate to the limits of their imperfect senses and can reach the opposite conclusion of impersonalism, of something not manifested by the 3 qualities of material nature. BG 1972 purports
- Even though all dirty things may be cleansed away, sometimes subtle desires remain in the mind for impersonalism, monism, success & the 4 principles of religious activity. All these are like spots on clean cloth
- Everything about the Supreme Personality of Godhead is spiritual, including His body, opulence and paraphernalia. Mayavada philosophy, however, covering His spiritual opulence, advocates the theory of impersonalism
I
- I am the only one in India who is openly criticizing, not only demigod worship and impersonalism, but everything that falls short of complete surrender to Krishna
- I offer my respectful obeisances to Vasudeva, who is all-pervading, to the Lord's fierce form as Lord Nrsimhadeva, to the Lord's form as an animal (Varahadeva), to Dattatreya, who preached impersonalism, to Lord Buddha, & to all the other incarnations
- If one gets something superior, he naturally gives up all inferior things. We want enjoyment, but impersonalism and voidism have created such an atmosphere that we have become addicted to material enjoyment
- If one pretends to be a devotee of the Lord but does not understand the difference between dry speculative knowledge and knowledge of the Supreme Absolute Truth, then such a person's devotion borders on impersonalism and is rank with cheap sentimentalism
- If the conclusion of philosophical speculation is voidism or impersonalism, that is not bhakti
- If you believe in impersonalism, you have nothing to do. If you believe in personalism, you will serve the Lord there
- 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
- Impersonalism and voidism kills the natural aptitude of devotion which is lying dormant in everyone's heart
- Impersonalism cannot give us the answer to our eternal search after peace
- 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
- Impersonalism is only a solace for the frustrated
- Impersonalism is only a solace for the frustrated. When we are frustrated by the relative personalism of this material world, we try to find out, in material way, the opposite number
- In desperate condition sometimes the philosophy of voidism, impersonalism is followed. To make the things zero
- In desperate condition sometimes the philosophy of voidism, impersonalism is followed. To make the things zero. Because this life is so much troublesome, sometimes even one commits suicide to get out of this
- In Sankara’s explanation of one sutra, ananda-mayo ’bhyasat, he has interpreted the affix mayat with such word jugglery that this very explanation proves that he had little knowledge of the Vedanta-sutra but simply wanted to support his impersonalism
- In the beginning of spiritual realization, while one is trying to give up one's attachment to materialism, there is some leaning towards impersonalism. BG 1972 purports
- In the Padma Purana this Buddhist theory, voidism, and the Sankara's theory, impersonalism, they are taken as one and the same. Pracchannam bauddham ucyate. Pracchannam bauddham
K
- Krishna is spread everywhere by different potencies but when there is question of love, we have to be in direct touch with Krishna. That is personalism
- Krsna consciousness, devotional service, is the actual liberated stage of a living entity. Otherwise, both accepting and rejecting on the material platform or in voidness or impersonalism are imperfect conditions for the pure soul
O
- On the one hand they (so-called swamis) enjoy variegatedness in matter, and on the other they deny spiritual variegatedness to the Absolute. Because they are pledged to the theory of monism and impersonalism
- One should not invest any material contamination or impersonalism in the Visnu form. Everyone should try to understand the real identity of Lord Visnu, for by such knowledge one can attain the highest stage of perfection
- Only surrender to Me. - So this is the verdict of all Vedic literatures. But if somebody thinks that "I can worship Brahma, I can worship Kali, I can worship Siva, or many other demigods, and still the same thing," this is impersonalist view
- Ordinary devotees bound up by the formalities of Vedic rites cannot enter deep into confidential loving service to the Lord, and thus their realization remains imperfect. Sometimes they even fall victim to the calamity of impersonalism
P
- Persons who do not ultimately accept the Supreme Personality of Godhead and take to devotional service, but who instead are attached to impersonalism and voidism, must undergo great labor to achieve their goals
- Practically speaking, there is no conflict between personalism and impersonalism. BG 1972 purports
S
- Sankara's philosophy of impersonalism and Lord Buddha's philosophy void is almost the same. Real life, real spiritual life is this Vaisnava philosophy
- Sankaracarya is supposed to be an impersonalist who preached impersonalism, impersonal Brahman, but it is a fact that he is a covered personalist
- Sankaracarya wanted to support his impersonalism through the aphorisms of the Vedanta philosophy. Actually, however, he failed to do so because he could not put forward strong arguments
- Simply by seeing the Lord and smelling the aroma of tulasi and saffron from His lotus feet, the Kumaras became devotees and abandoned their long-cherished impersonalism
- So if there is sometimes slight disagreements between devotees, it is not due to impersonalism, but it is because they are persons, and such disagreements should not be taken very seriously
- So the philosophy of voidism, impersonalism is like that. Means they cannot, shudder, to think of another life, again eating, again sleeping, again working. Because he thinks eating, sleeping, means on the bed. That's all
- So-called yoga practices of voidism and impersonalism are not recommended in any standard yoga-sastra
- So-called yoga practices of voidism and impersonalism are not recommended in any standard yoga-sastra. The real yogi is the devotee because his mind is always concentrated on pastimes of Lord Krsna. Therefore Krsna consciousness is the topmost yoga system
- Srila Rupa Gosvami is trying to prove by the above examples that in relationship with Krsna there is no question of impersonalism. All personal activities are there in relationship with Krsna
- Such persons (grhamedhi demigod worshippers) are bereft of Krsna consciousness and are not interested in devotional service to the Lord. This kind of so-called pious and religious man is the result of impersonalism
T
- 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 actual devotees of the Lord are always in disagreement with the Mayavadi philosophers. There is no way that impersonalism can possibly represent eternity, bliss and knowledge
- The conditioned soul and its duties, the truth about Lord Visnu, prayers, Vedic hymns, Lord Siva, the Vedic literature, personalism and impersonalism, good behavior, and many other subjects are also discussed - in Brahma-samhita
- The devotee does not want to see the Supreme Personality of Absolute Truth in voidness or impersonalism
- The karmis are fully under the bodily conception of life, and the jnanis, although theoretically understanding that they are not the body, also have no information about the lotus feet of the Lord because they overly stress impersonalism
- The majority of Indian population, they are personalists. Yes, majority. Either they worship God or demigod, but they are personalists. Recently the Mayavadi philosophers, they have poisoned, the impersonalism, calamity. God is person
- The mantras of the sastras do not support the monistic conclusions of the impersonalists, nor does Vaisnava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness
- The Mayavada philosophy is that everything is God; therefore there is no separate existence of God. That is impersonalism
- The Mayavada philosophy is veiled Buddhism. (In other words, the voidist philosophy of Buddha is more or less repeated in the Mayavada philosophy of impersonalism, although the Mayavadiphilosophers claim to be directed by the Vedic conclusions)
- The Mayavadi philosophers come to the conclusion of impersonalism or voidism
- The Mayavadi philosophy is veiled Buddhism. In other words, the voidist philosophy of Buddha is more or less repeated in the Mayavadi philosophy of impersonalism
- The only tendency of the impersonalists or the prakrta-sahajiyas is to face the platform of impersonalism. They cannot understand spiritual variegatedness
- The perfection of yoga, therefore, does not terminate in voidness or impersonalism; on the contrary, the perfection of yoga is attained when one actually sees the Personality of Godhead in His eternal form
- The philosophy of voidism, impersonalism is like that. Mean they cannot, shudder, to think of another life, again eating, again sleeping, again working. Because he thinks eating, sleeping, means on the bed. That's all
- The proof that he (the spiritual master) is bona fide is his invincible faith in God, which protects him from the calamity of impersonalism
- The proof that the spiritual master is bona fide is his invincible faith in God, which protects him from the calamity of impersonalism
- The revealed scripture of the Muslims is the Koran. There is one Muslim sampradaya known as the Sufis. The Sufis accept impersonalism, believing in the oneness of the living entity with the Absolute Truth. Their supreme slogan is “analahak.”
- The Sankhyite, however, comes to a conclusion of impersonalism and does not accept a supreme cause - whether Bhagavan, Paramatma or even Brahman. Instead, he is preoccupied with the superfluous, external activities of material nature
- The santa-rati realization of Krsna is in the neutral stage between the conception of impersonalism and personalism. This means that one is not very strongly attached to the personal feature of the Lord
- The simple message of the Gita is self-illuminated like the sun. Its knowledge is not hidden under a gloomy shroud of impersonalism
- The whole world is now corrupted with these two kinds of philosophies: nirvisesa-sunyavada, impersonalism and voidism. But Vaisnava philosophy is not voidism, not impersonalism. Vaisnava philosophy means to know the Absolute Truth as person
- There is very little difference between impersonalism and voidism. Voidism can be directly understood, but the impersonalism enunciated by Mayavadi philosophers is not very easily understandable
- These Mayavadi rascals will say that, "The demigods are also maya, Krsna is also maya, everything is maya." Therefore we call them Mayavadi: everything maya; krsna-bhakti is maya. They say it is good for raising oneself to the platform of impersonalism
- This (pancopasana) imaginary deity worship has recently been transformed into Mayavada impersonalism. For want of Krsna consciousness, people are victimized by the Mayavada philosophy, and consequently they sometimes become staunch atheists
- This conclusion (voidism or impersonalism) is useless for a Krsna conscious person. Only rarely by philosophical speculation can one reach the conclusion of worshiping Vasudeva, Krsna. This is confirmed in the Bhagavad-gita itself
- This impersonality means that He (God) is not a person of this material condition. He is a transcendental personality without a material body
- This is another example of uparasa, or a perverted reflection of impersonalism and personalism
- This perverted reflection of mellows is called santa-uparasa, or a perverted reflection of mixed impersonalism and personalism
- This voidism, impersonalism, they are artificial ways of negating the perplexing variegatedness of this material existence
- To achieve understanding, such persons (who are attached to impersonalism) work very hard and undergo severe austerities, but their hard labor and austerities themselves are their only achievement, for they do not actually achieve the real goal of life
W
- We are strictly personalists. The sahajiya's, they write Glories to Guru. Why you are learning this impersonalism, who has taught you?
- We must learn all of us, to defeat these nonsense rascals, and curtail this epidemic of Impersonalism, which is fatal to the innocent people. We can stop this epidemic with this information of Krishna Consciousness, and it is our duty to do it
- We shall not expect that anywhere there is any Utopia. Rather, that is impersonalism. People should not expect that even in the Krishna Consciousness Society there will be Utopia
- We want enjoyment, but this atheism or this voidness, this impersonalism, they have created such an atmosphere that we are simply speculating, but we are addicted to these material enjoyments. That is not the process