Personal form (Lect., Conv. & Letters)

Expressions researched:
"Personal Form" |"Personal Forms"

Bhagavad-gita As It Is Lectures

Lecture on BG 2.12 -- New York, March 7, 1966:

Generally, they are two: Māyāvādī, impersonalists; and personalists. The personalist school, philosophers, they are divided into four: Rāmānuja-sampradāya—that means followers of Ācārya Rāmānuja; Madhvācārya-sampradāya, or the followers of Madhvācārya; Nimbārka-sampradāya, followers of Nimbārka Ācārya; and Viṣṇu Svāmī-sampradāya. They, their conclusion is the same. Although they are four in number, their conclusion is the same. And another sect is Śaṅkarite sampradāya. So all these four, I mean, five different section of the Hindus, they accept Śrī Kṛṣṇa as the Supreme Personality of Godhead. All of them. There is no denial. Although they are five, they have got different theses and philosophies, little, little difference, not, I mean, conclusion, but still... Now, Śrīpāda Śaṅkarācārya, he, he is supposed, he is considered to be impersonalist. Impersonalist means he does not believe in the personal form of God. But still, he has commented in this, of this Bhagavad-gītā, Śaṅkara-bhāṣya. He has admitted there that "Śrī Kṛṣṇa is the Personality of Godhead." He has also admitted. Others, they are Vaiṣṇavites, other ācāryas, other authorities, they are Vaiṣṇavites. They have naturally admitted because they believe from the beginning. But even Śaṅkarācārya, who is impersonalist, he has also clearly written that sa bhagavān svayaṁ kṛṣṇaḥ: "Kṛṣṇa is the Supreme Personality of Godhead." And there are many evidences in many scriptures and Vedic scriptures that Kṛṣṇa is the Supreme Personality of Godhead.

Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968:

Just like in the Īśopaniṣad, there is a verse in which it is stated that "Please withdraw Your effulgence so that I can see Your real face." Just like the sun globe. You cannot see it perfectly due to the dazzling sunshine. But the sun globe is there, and in the glow there are living entities, and there is a principal head man, god. They are not man because their body is made of fire. So similarly, the first, impersonal impression, Brahman, then further advanced, Supersoul, and when further advanced, the Supreme Personality of Godhead, Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). First realization, Brahman, impersonal; the second realization is Paramātmā, Supersoul; and the last realization is the personal form of God, Kṛṣṇa.

Lecture on BG 3.27 -- Madras, January 1, 1976:

The personal form and impersonal form, there are two conception. But Kṛṣṇa explains this that mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā (BG 9.4). Avyaktam, impersonal. That is another form of Kṛṣṇa. He says, mayā: "By Me." "I am all-pervading." Mayā tatam idaṁ sarvam. That is sarvaṁ khalv idaṁ brahma. Because He is expanded everywhere, that is impersonal. And... But as māyā, He says, "by Me." Then He's person. So the whole creation is Kṛṣṇa's expansion of energy. Just like the sunshine. Sunshine is also the same quality, heat and light, as the sun globe or the sun god. But the sunshine is impersonal, and the sun globe is localized. And within the sun globe there is sun god. So that is the main source of everything. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Brahmaṇaḥ ahaṁ pratiṣṭhā. The brahmajyoti is also staying in Kṛṣṇa. Kṛṣṇa is the source of brahmajyoti. So impersonal or personal, whatever you take, that is Brahman. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

Lecture on BG 3.27 -- Madras, January 1, 1976:

We have seen in India so many big, big sannyāsīs. They give up this world—brahma satyaṁ jagan mithyā—but after some days they come down to the jagat and engage themselves in political... (break)

Why? They could not stay in the Brahman stage. That is stated in the Śrīmad-Bhāgavatam. Ye 'nye 'ravindākṣa vimukta-māninaḥ. By concentrating on the impersonal form they think that they have become liberated but actually that is not. Aviśuddha-buddhayaḥ. So impersonal conception is not purified intelligence. Ye 'nye 'ravindākṣa vimukta-māninaḥ. You may think that "I have become liberated," but it is not. Why? Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). After so much trouble and austerity, penances, you may acquire the position in the impersonal Brahman, but there is chance of falling down from there. Patanty adhaḥ.

Why? Anādṛta-yuṣmad-aṅghrayaḥ: "Because they could not find out how to worship Your lotus feet." So unless you come to the personal form of the Absolute Truth, there is difficulty and there is chance of falling down.

Lecture on BG 4.6 -- Bombay, March 26, 1974:

So Kṛṣṇa is explaining Himself. Ajo 'pi sann avyayātmā bhūtānām īśvaro... prakṛtiṁ svām adhiṣṭhāya. Prakṛtiṁ svām. Personal, personal energy, or personal form. Kṛṣṇa is... He has got His personal form, that Śyāmasundara, with flute. That is described in the Brahma-saṁhitā: cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam (Bs. 5.29). He's very fond of tending cows. Surabhīr abhipālayantam. Lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam aham... Veṇuṁ kvaṇantam. He's very fond of playing on flute. Aravinda-dalāyatākṣam. His eyes are just like petals of the lotus flower. These are described in the Vedic literature.

Lecture on BG 8.12-13 -- New York, November 15, 1966:

Just like the sunshine and the sun disc. The sunshine is not different from the sunshine, sun disc, but still, the sunshine is not the sun disc. Similarly, those who are transferred in the spiritual world, they remain in the effulgence of the Supreme Lord, which is called brahmajyoti. Brahmajyoti. So those who are not personalists, they are placed in that, into that brahmajyoti as one of the minute particles. We are minute particles, spiritual spark, and brahmajyoti is full of spiritual spark. So you become one of the spiritual spark. That is, means you merge into the spiritual existence. Although you keep your individuality constitutionally, but because you don't want any personal form, therefore you are held there, held there in the impersonal brahmajyoti. Just like the sunshine are small molecules, shining molecules—those who are scientists, they know that—similarly, we are also small, molecular, atomic, less than atom, one ten-thousandth portion of the tip of the hair. Our position is.

Lecture on BG 9.4-7 -- New York, November 24, 1966:

Just like electric power is transmitted everywhere. There is wiring. Now, if some electrician is there he can take electric power from anywhere and utilize the electricity. Similarly, His energy is spread all over the universe. When we are transcendentally situated, just like when we become the electrician, then from anywhere we can see God eye to eye. Premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). That creation, spiritualization of the senses, is possible by devotional service and love. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Therefore, as the Lord says, that mayā tatam idaṁ sarvam jagad avyakta-mūrtinā, the Lord is all-pervading all over the universe. Therefore He is within the stone, He is within the earth, He is within the water, He is within the air—everywhere. Therefore, if we make an image of God from anything, either of water, either of stone, either of anything, oh, that is not doll. That is also God. If we have got sufficient devotion, that image also will speak with me, because God is everywhere. Mayā tatam idam sarvam: "I am spread all over, impersonal." But if we make His personal form from anything, either from the stone or from earth or from wood or from anything, or if we create an image of God within myself... There are eight kinds of images recommended in the śāstra, in the Vedic literatures. So any kind of images can be worshiped because God is everywhere.

Srimad-Bhagavatam Lectures

Lecture on SB 1.8.29 -- Los Angeles, April 21, 1973:

The Māyāvādī philosophy is like that. It is called anthropomorphism. They say that: "Because the... The Absolute Truth is imperson, but because we are persons, we imagine that Absolute Truth also person." Just the opposite. Actually that is not the fact. We have got this personal form as reflection of God. So in the reflection, if the original person is benefited, the reflection is also benefited. That is the philosophy. The reflection is also benefited.

Lecture on SB 7.9.30 -- Mayapur, March 8, 1976:

In the Bhagavad-gītā it further explains, aham... What is that? Mayā tatam idam. Mayā tatam idaṁ sarvam. Sarvam, everything. Everything is expanded. Mayā tatam idam. Tatam means expanded; idam, this universe or this world or everything, whatever you take... Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā (BG 9.4). He... That is His avyakta, impersonal form. Everything is Kṛṣṇa, but that does not mean that His personal form is finished. Because He is expanded everywhere... This is Māyāvāda theory, that "Because God has expanded in so many varieties, therefore God has no form." No. That is not the fact. Fact is, goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). He is... In His original sac-cid-ānanda-vigrahaḥ (Bs. 5.1) He is existing always in Goloka Vṛn... He does not go anywhere, leaving aside His friends, father, mother, beloved, anywhere. He's always... Vṛndāvanaṁ parityajya padam ekaṁ na gacchati. He does not go anywhere. Padam ekaṁ na gacchati. Just like a big man. We have got so many examples. A big man, he is sitting at his home. With family he's enjoying. But he is managing many, many hundreds of factories sitting there. We have got practical experience. Big, big business magnate, they do not come to the office, neither he goes to the factory. Simply by his order, telephone, "You do this," that's all. Things are going on. So if it is possible materially that one ordinary man, he can manage hundreds of factories and offices without going there, simply by his order, so how much powerful is Kṛṣṇa, we have to imagine.

1969 Conversations and Morning Walks

Room Conversation with Allen Ginsberg -- May 12, 1969, Columbus, Ohio:

Prabhupāda: Everything is there in Kṛṣṇa. Opulence-Kṛṣṇa. Beauty-Kṛṣṇa. Wisdom-Kṛṣṇa. Renunciation-Kṛṣṇa. Strength-Kṛṣṇa. Everything in Kṛṣṇa. Whatever you want you'll find in Kṛṣṇa. That is the unifying center. That I will convince you. He is the unifying center actually. And Bhagavad-gītā it is said, mama vartmānuvartante manuṣyāḥ partha sarvaśaḥ. "Everyone is trying to come to Me. Everyone is trying to come to Me." Ye yathā māṁ prapadyante (BG 4.11). "But he's realizing Me in My different phases. But everyone is trying." So so far unifying religion is concerned there are three groups: impersonalists, personalists, and localized. Some are trying to understand the Absolute Truth in impersonal way. Some are... The yogis, the mental speculators, they are trying to understand the Absolute in impersonal, without any personal form. And the yogis, they are trying to find out Kṛṣṇa within their heart, meditation. And some are trying to find out the Absolute Truth in person by reciprocating love. So all these things are in Kṛṣṇa. And Bhāgavata says after explanation of that verse that it is the only business of human being to find out the Absolute Truth. Now, the next verse, the Absolute Truth is explained, analyzed, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Now, Absolute Truth is always one. There is no... Absolute Truth cannot be two. Then it is relative truth. Absolute Truth means one. So the knowledge of the Absolute Truth is one. Vadanti tat tattva-vidas (SB 1.2.11). Tattva-vidas means those who are in knowledge of the Absolute Truth, they say that Absolute Truth is one. But He's realized in three phases. Brahmeti paramātmeti bhagavān iti śabdyate. Brahman means impersonal, and Paramātmā is localized, and Bhagavān, the Supreme Personality of Godhead. So these are different stages.

1974 Conversations and Morning Walks

Morning Walk -- April 1, 1974, Bombay:

Prabhupāda: Ah. Hare Kṛṣṇa. (break) ...they meditate all the life, the so-called yogis. Something impersonal... Some light, like this, like that. Light may be also, if that Brahmān light. But here it is specifically mentioned...

Dr. Patel: Especially spontaneously you feel some light...

Prabhupāda: That's all right, Brahma-light. But the Brahma-light, according to Bhāgavata philosophy, even one enters in the Brahman effulgence, still he falls down. Still he falls down. Arūhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādhṛta-yusmad-aṅghrayaḥ (SB 10.2.32). Unless one is fixed up in the personal form of the Lord, there is chance of falling down. They fall down actually. We have seen so many sannyāsīs. Just like at the present moment, Korpatali(?). He's now busy in politics.

Morning Walk -- April 5, 1974, Bombay:

Prabhupāda: Form. First thing is form. Although virāṭ, but it includes so many forms. Then?

Girirāja: (reads synonyms to:) "bāhu-arms..."

Prabhupāda: Arms, He is exhibiting many. The same formula. Eko bahu syām. (indistinct) Then?

Girirāja: (Continues reading synonyms to:) "bahu-daṁṣṭrā-..."

Prabhupāda: "Many bellies" means a personal form. Daṁṣṭrā karālām.

1975 Conversations and Morning Walks

Conversation with Professor Hopkins -- July 13, 1975, Philadelphia:

Prabhupāda: Impersonalists.

Prof. Hopkins: You would see... All of them.

Prabhupāda: The Śaivites, the Śaṅkarācārya.

Prof. Hopkins: Śaṅkarācārya, I know he is.

Prabhupāda: Yes. Śaṅkarācārya's theory is the ultimate, the Absolute Truth is impersonal. And one can imagine a personal form for the benefit of the worshiper.

Prof. Hopkins: But there are some worshipers of Śiva who would be personalists.

Prabhupāda: No.

Prof. Hopkins: You would deny that.

Prabhupāda: They are all impersonalists. They are pañcopāsana. Pañcopāsana means the ultimate, Absolute Truth is impersonal and Śaṅkarācārya recommended that you cannot worship the impersonal, so you conceive a personal form. So that he recommended five: the sun-god, Lord Śiva, Durgā, and Gaṇeśa, and? What else? And Viṣṇu.

Prof. Hopkins: Viṣṇu. Pañca (indistinct)

Prabhupāda: But after you are per..., become, you are perfect, then you merge into the impersonal. That is Śaṅkara.

1967 Correspondence

Letter to Sar Maharaja -- San Francisco 11 March, 1967:

I can understand your difficulty in the matter of my publication work. I am glad to learn that your activities following the foot prints of our beloved Gosvami Maharaja is being conducted nicely. By the by I may inform you that in the matter of permanent Visa in this country I require some certificates from India. Will you kindly send me a certificate in your personal form of letter as the President and Acarya of the Gaudiya Sangha (Regd) in the following words and oblige.