View source for The Sanskrit word asambhuti refers to those who have no independent existence. Sambhuti is the Absolute Personality of Godhead, who is absolutely independent of everything

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[[Category:Sanskrit]]
[[Category:Words]]
[[Category:Refer]]
[[Category:Those Who]]
[[Category:Have No]]
[[Category:Not Independent]]
[[Category:Existence]]
[[Category:Absolute Personality of Godhead]]
[[Category:Who Is]]
[[Category:Absolutely]]
[[Category:Everything]]
[[Category:Sri Isopanisad, Mantra 12]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Sri Isopanisad</h3>
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The Sanskrit word asambhuti refers to those who have no independent existence. Sambhuti is the Absolute Personality of Godhead, who is absolutely independent of everything.
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[[Vanisource:ISO 12 (1974)|Sri Isopanisad 12, Translation and Purport]]
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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.
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The Sanskrit word asambhūti refers to those who have no independent existence. Sambhūti is the Absolute Personality of Godhead, who is absolutely independent of everything. In the Bhagavad-gītā ([[Vanisource:BG 10.2 (1972)|10.2]]), the Absolute Personality of Godhead, Śrī Kṛṣṇa, states:

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:na me viduḥ sura-gaṇā</dd><dd>prabhavaṁ na maharṣayaḥ</dd><dd>aham ādir hi devānāṁ</dd><dd>maharṣīṇāṁ ca sarvaśaḥ
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"Neither the hosts of demigods nor the great sages know My origin or opulences, for in every respect I am the source of the demigods and sages." Thus Kṛṣṇa is the origin of the powers delegated to demigods, great sages and mystics. Although they are endowed with great powers, these powers are limited, and thus it is very difficult for them to know how Kṛṣṇa Himself appears by His own internal potency in the form of a man.

Many philosophers and great ṛṣis, or mystics, try to distinguish the Absolute from the relative by their tiny brain power. This can only help them reach the negative conception of the Absolute without realizing any positive trace of the Absolute. Definition of the Absolute by negation is not complete. Such negative definitions lead one to create a concept of one's own; thus one imagines that the Absolute must be formless and without qualities. Such negative qualities are simply the reversals of relative, material qualities and are therefore also relative. By conceiving of the Absolute in this way, one can at the utmost reach the impersonal effulgence of God, known as Brahman, but one cannot make further progress to Bhagavān, the Personality of Godhead.

Such mental speculators do not know that the Absolute Personality of Godhead is Kṛṣṇa, that the impersonal Brahman is the glaring effulgence of His transcendental body, or that the Paramātmā, the Supersoul, is His all-pervading plenary representation. Nor do they know that Kṛṣṇa has His eternal form with its transcendental qualities of eternal bliss and knowledge. The dependent demigods and great sages imperfectly consider Him to be a powerful demigod, and they consider the Brahman effulgence to be the Absolute Truth. But the devotees of Kṛṣṇa, by dint of their surrendering unto Him and their unalloyed devotion, can know that He is the Absolute Person and that everything emanates from Him. Such devotees continuously render loving service unto Kṛṣṇa, the fountainhead of everything.
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