Krsna's Spiritual Form: Difference between revisions
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[[Category:Spiritual Form]] | [[Category:Spiritual Form]] | ||
[[Category:Krsna's Form]] | [[Category:Krsna's Form]] | ||
[[Category:God's Spiritual Form]] | |||
[[Category:Krsna - Umbrella Category|9]] | [[Category:Krsna - Umbrella Category|9]] | ||
[[Category:Krsna's - Umbrella Category]] | [[Category:Krsna's - Umbrella Category]] | ||
[[Category:Krsna's Bodily Features - Umbrella Category]] | [[Category:Krsna's Bodily Features - Umbrella Category]] | ||
[[Category:All Categories - Vaniquotes]] | [[Category:All Categories - Vaniquotes]] | ||
Latest revision as of 08:13, 22 September 2023
Pages in category "Krsna's Spiritual Form"
The following 30 pages are in this category, out of 30 total.
A
- Anyone who does not accept the spiritual form of the Supreme Lord is counted among the atheists. Because Lord Buddha did not accept these Vedic principles, the Vedic teachers consider him an atheist
- Anyone who trains the mind to turn from matter to the spiritual form of the Godhead by performance of the prescribed rules of devotional service can easily attain the kingdom of God, in the anti-material sky
B
- Because our eyes & other senses are imperfect, we cannot see Krsna present everywhere in His original spiritual form. Because we are imperfect, we see the difference between things spiritual & material but Krsna, being absolute, knows no such distinctions
- Being the Yogesvara, His (Krsna's) eternal form is spiritual, a combination of eternity, bliss and knowledge
H
- He (Krsna) is not visible to the foolish persons who deride Him. Krsna's body, as confirmed by Brahma-samhita and confirmed by Himself in Bhagavad-gita, is completely spiritual and full of bliss and eternality. BG 1972 purports
- He (Krsna) is the supreme spiritual form, and it is not possible to understand Him by our limited senses
- He (Krsna, the Supreme Lord) is spread everywhere (maya tatam idam sarvam jagad avyakta-murtina). Nevertheless, He is not present everywhere in His spiritual form
I
- Ignorance of the personal feature of the Lord is due simply to ignorance of the mixture of different modes. The impersonalist thus cannot conceive of the Lord's eternal spiritual form of eternal knowledge, bliss and existence
- In His spiritual form, Krsna enjoys His spiritual energy, and that is the sum and substance of the Radha-Krsna pastimes. These pastimes can only be understood by elevated devotees
- In our present state it is not possible to see God in His spiritual form because our material eyes and senses cannot conceive of a spiritual form. We cannot even see the spiritual form of the individual soul
- In samadhi or asamprajnata one can realize, by his spiritual senses, the spiritual form of the Lord. That is the ultimate goal of spiritual realization
- Isvarah paramah krsnah sac-cid-ananda-vigrahah (BS 5.1). He (Krsna) has His eternal spiritual form. Indeed, He is the root of everything (bijam mam sarva-bhutanam) - BG 7.10
L
- Learned scholars find no contradictions in the devotees' concentration upon the spiritual form of the Lord
- Less intelligent men cannot conceive of the transcendental all-spiritual form of the Lord, but they are astounded by His different energies, just as the aborigines are struck with wonder by the manifestation of lightning
- Let me offer my respectful obeisances to Krsna, who is always free & liberated from the contamination of material energy & who, when He appears in this material world, seems one of us, although He has an eternally spiritual, blissful, transcendental form
S
- Since that nature (the sanatana nature) is spiritual in quality, there are no qualitative differences there (in the spiritual sky): everything there is spiritual, everything is good, and everything possesses the spiritual form of Sri Krsna Himself
- Since the members of the Mayavada school cannot understand the spiritual form of the Lord, they incorrectly think the Lord's form is also made of material energy
T
- The four sages were impersonalists in the beginning of their spiritual life, but afterwards, by the grace of their father and spiritual master, Brahma, they understood the eternal, spiritual form of the Lord and felt completely satisfied
- The Lord appears as He is, whereas the living entity appears because material nature forces him to accept different forms. When the living entity receives these different forms, he identifies with them, and not with his original, spiritual form
- The only difference is that the conditioned living entity appears in various material forms, whereas Krsna appears in His original, spiritual form
- The Supreme Lord does not have a form like ours but has a spiritual form. Not knowing this, Mayavadi philosophers simply advocate the onesided view that the Supreme Godhead, or Brahman, is formless (nirakara)
- The Supreme Lord is pure spiritual form, transcendental to all material qualities, yet for the sake of the creation of the material world and its maintenance and annihilation, He accepts through His external energy the material modes of nature
- The Supreme Personality of Godhead is sac-cid-ananda-vigraha (BS 5.1); His form is completely spiritual, full of bliss and knowledge, and it is eternal
- The transcendental form of the Supreme Personality of Godhead is different from material manifestations, and it is above the reactions of matter. Unless one scientifically understands the spiritual form of the PG, one becomes an impersonalist
- There are innumerable forms. But Arjuna knew that Krsna is the original Personality of Godhead assuming His temporary universal form. He is now asking to see the form of Narayana, a spiritual form. BG 1972 purports
- They (the Mayavadi philosophers) have falsely accepted the nonspiritual as the spiritual, and as a result they have forgotten the spiritual eternal form of the Supreme Personality of Godhead, as well as His name, quality and entourage
- To remain as molecular part of the Brahman rays or spiritual rays, that is impersonal. And to have a spiritual form just like Krsna and Visnu, that is another spiritual perfection. That is Vaisnava philosophy