Brahman Effulgence: Difference between revisions
(Created page with '"Brahman effulgence"') |
m (Pywikibot v.2) |
||
| Line 1: | Line 1: | ||
"Brahman effulgence" | "Brahman effulgence"|" Brahman, the effulgence"|" Brahman, impersonal effulgence"|"Brahman, or effulgence"|"effulgence of Brahman"|"Brahman is the effulgence"|"Brahman, the supreme effulgence"|" Brahman exhibits His effulgence"|" Brahman, the impersonal effulgence"|"Brahman as the effulgence "|"Brahman is His effulgence"|"Brahman means His effulgence"|" Brahman is the effulgence" | ||
[[Category:Brahman]] | |||
[[Category:Effulgence]] | |||
[[Category:Brahmajyoti]] | |||
[[Category:Impersonal Brahman]] | |||
[[Category:God - Umbrella Category]] | |||
[[Category:Personal and Impersonal - Umbrella Category]] | |||
[[Category:Worlds and Universes - Umbrella Category]] | |||
[[Category:All Categories - Vaniquotes]] | |||
Latest revision as of 18:11, 24 June 2017
"Brahman effulgence"|" Brahman, the effulgence"|" Brahman, impersonal effulgence"|"Brahman, or effulgence"|"effulgence of Brahman"|"Brahman is the effulgence"|"Brahman, the supreme effulgence"|" Brahman exhibits His effulgence"|" Brahman, the impersonal effulgence"|"Brahman as the effulgence "|"Brahman is His effulgence"|"Brahman means His effulgence"|" Brahman is the effulgence"
Subcategories Pages in category
This category has the following 9 subcategories, out of 9 total.
D
G
K
M
Pages in category "Brahman Effulgence"
The following 135 pages are in this category, out of 135 total.
1
A
- A devotee does not think like yogis & jnanis, who want to refuse a material body & become one with the impersonal Brahman effulgence. A devotee does not like this idea. On the contrary, he will accept any body, material or spiritual, for he wants to serve
- A devotee does not think like yogis and jnanis, who want to refuse a material body and become one with the impersonal Brahman effulgence. A devotee does not like this idea
- Above the transcendental realization of the Brahman effulgence
- According to Mayavada philosophy, this manifested world, or material world, is mithya or maya, false. The Mayavadi preaching principle is brahma satyam jagan mithya: "Only the Brahman effulgence is true, and the cosmic manifestation is illusory, or false"
- All devotees who think of the Paramatma within the heart worship the Supreme Personality of Godhead as the temple Deity. They also understand the impersonal features of the Lord and His bodily rays, the Brahman effulgence
- Although they (the impersonalists) may enter the spiritual world, they cannot enter into any of the planets there. They remain outside, in the brahma-jyotir
- An individual soul cannot live in the Brahman effulgence in a state of inactivity; after some time, he must desire to be active
- And jyotir means that spiritual world. First appreciation of the jyotirman, Brahman, Brahmaloka, Brahman effulgence, that is the first entrance
- As far as jnanis are concerned, they are interested in jnana-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world
- As pointed out by Prabodhananda Sarasvati Thakura, a great devotee of Lord Caitanya, kaivalya, or merging into the Brahman effulgence, is just like going to hell
- As soon as the Lord appeared, the influence of Hiranyakasipu's passion and ignorance was vanquished as the Lord's quality of pure goodness, or the Brahman effulgence, became prominent
- As stated in Bhagavad-gita, brahmano hi pratisthaham: the impersonal Brahman effulgence rests on the body of the Supreme Personality of Godhead. In other words, the bodily effulgence of the Supreme Personality of Godhead is kaivalya, or impersonal Brahman
B
- Because the impersonalists are not allowed to enter the Vaikuntha planets, they simply remain in the Brahman effulgence. Thus they fall down again into material variety
- Beyond the Causal Ocean there is an unlimited span of spiritual sky generally known as the effulgence of Brahman
- Both the impersonalists and the personalists enter the spiritual realm, the spiritual sky, but the impersonalists are given their place in the impersonal Brahman effulgence, whereas the personalists are given a position in the Vaikuntha planet
- Both the impersonalists and the personalists enter the spiritual realm, the spiritual sky, but the impersonalists are given their place in the impersonal Brahman effulgence, whereas the personalists are given a position in the Vaikuntha planets
- Brahma-lina, merging into the Supreme Brahman, is not actual lina, or annihilation, for the subtle form remaining in the Brahman effulgence will return to the material world after the material creation and again assume a material form
D
- Devotees cannot be situated in the impersonal Brahman effulgence, into which impersonalists desire to merge
- Due to a poor fund of knowledge, the Mayavadi philosophers cannot go beyond the Brahman effulgence, which may be compared to the sunshine
- Due to a poor fund of knowledge, the Mayavadi philosophers cannot go beyond the Brahman effulgence, which may be compared to the sunshine - CC Preface
F
G
- Gautama and Kanada find that atomic combination is the cause of everything, and impersonalists like Astavakra discover that the spiritual effulgence of Brahman is the cause of all causes
- Generally it is prescribed that performers of pious activities are promoted to the higher planetary systems, devotees are promoted to the Vaikunthas, or spiritual worlds, and impersonal speculators are promoted to the impersonal Brahman effulgence
- Generally there are two kinds of philosophers in the renounced order of life. The goal of one is nirvana, and the goal of the other is the impersonal Brahman effulgence
- Generally, those who are trying to realize the Absolute Truth first of all realize the brahma-jyotir. Those who concentrate on the Supersoul, the localized form of the Lord in the heart, called Paramatma, are known as paramatmavadis
I
- I (Prahlada Maharaja) also offer my respectful obeisances unto the impersonal Brahman effulgence
- If one doesn't believe and says, "Oh, I want to see what God is," he has to go by stages by realizing the impersonal Brahman effulgence and then Paramatma, the localized feature, before finally coming to the last stage of realizing - Oh, here is the SPG
- If one is destined to remain in the Lord’s impersonal effulgence, he misses the opportunity to render service to the Personality of Godhead. Therefore devotees consider remaining in the impersonal Brahman effulgence a kind of punishment
- If they have gone to the spiritual world and stays in the Brahman effulgence, and still they are maninah, not certain? Yes. Why? Because they cannot stay there. This is very logical argument and statement of the Vedic literature
- If we simply fly in the sky, we can't have ananda. We have to descend to an airport at some time or another. If we simply rise to the Brahman effulgence, we do not experience ananda
- Impersonalists headed by Astavakra and later by Sankaracarya accept the impersonal Brahman effulgence as the cause of everything. According to their theory, the material manifestation is temporary and unreal
- In his early life, Bilvamangala Thakura was an impersonalistic monist, and he used to meditate upon the impersonal Brahman effulgence. Later he became a devotee of Lord Krsna
- In spite of executing all kinds of austerities and penances or even arriving at the brink of spiritual realization in Brahman realization, they (those who are simply puffed up) think that they are in the effulgence of Brahman
- In the Brahma-samhita it is said that the unlimited impersonal Brahman is the effulgence of the transcendental body of Govinda
- In the Brahma-samhita it is said, tad brahma niskalam anantam asesa-bhutam: the Brahman effulgence expands unlimitedly
- In the spiritual realm, beyond the material covering, is the unlimited Brahman effulgence, which is free from material contamination. That effulgent white light is understood by transcendentalists to be the light of all lights
- In the spiritual sky, the effulgence of Brahman is spread all around, and the whole system is dazzling in spiritual light
- In Vedic literature it is said that everything is Brahman and nothing else. The whole cosmic manifestation rests on the Brahman effulgence. The impersonalists, however, cannot understand how such a huge cosmic manifestation can rest on a person
- Infinite universes with their infinite planets within are floating on and are produced from the Brahman effulgence emanating from the transcendental body of Maha-Visnu, who is worshiped by Brahma, the presiding deity of the universe
- It (the bhakti-lata-bija) attains brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vrndavana
- It is not that the impersonal Brahman assumes a form; on the contrary, the impersonal Brahman effulgence is an emanation from the supreme form of the Lord
- It should be understood, that this process (of realizing God by going by stages by realizing the impersonal Brahman effulgence and then Paramatma and finally coming to the last stage of realizing the Supreme Personality of Godhead) takes more time
J
- Jada Bharata, despite all kinds of injustice endured because of his deaf and dumb display, remained silent by the strength of his spiritual advancement. Nonetheless his brahma-tejah, his Brahman effulgence, was indistinctly visible in his person
- Just as the sunshine is composed of so many atomic particles, so the brahma-jyotir is composed of so many spiritual sparks
K
- Kaivalya, oneness in the effulgence of Brahman, appears hellish to the devotee. The heavenly planets, the abodes of the demigods, appear to a devotee like phantasmagorias
- King Rahugana's mind was covered by the mode of passion, and he therefore spoke as follows to Jada Bharata, whose Brahman effulgence was not clearly visible, being covered like a fire covered by ashes
- Krsna is the Supreme Personality of Godhead, as admitted by Arjuna in Bhagavad-gita; therefore wherever the word brahma is used, it must refer to Krsna, not to the impersonal Brahman effulgence. Brahmeti paramatmeti bhagavan iti sabdyate
- Krsna proclaims that the Absolute Truth is known in three aspects - Brahman, Paramatma and Bhagavan - impersonal Brahman effulgence, localized Supersoul, and the Supreme Personality of Godhead
O
- O Lord Girisa, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion and ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is
- O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge. In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency
- One can rise up to the Brahman effulgence, but if there is no shelter . . . just like these people are going, but they don't get any shelter. But they come down again
- One has to approach the Supreme Personality of Godhead through the impersonal Brahman effulgence just as one has to approach the sun through the sunshine
- One may rise to the Brahma effulgence, but because there is no shelter there one will return to the material atmosphere. One may go to Brahmaloka, the highest planet in the material sky, but one's position there is temporary
- One who completely knows the Brahman effulgence and is always engaged in the practice of yoga is called Prakasa-brahmacari
- One who desires to be absorbed in the impersonal brahma-jyotir effulgence should worship the master of the Vedas (Lord Brahma or Brhaspati, the learned priest)
- One who does not understand the transcendental nature of the body of Krsna becomes Krsna's enemy and defies or fights with Him. The enemies eventually merge into the Lord's Brahman effulgence
- One who has acquired absolute knowledge and who always meditates on the Absolute Truth, knowledge, the unlimited and the Brahman effulgence, thus keeping himself in transcendental bliss, is called Ananda-brahmacari
- One who is able to distinguish between matter and spirit, who is never disturbed by material transformations, and who meditates on the unlimited, inexhaustible, auspicious Brahman effulgence is a first-class, learned brahmacari and is named Caitanya
- Other spiritual happiness derived from impersonal Brahman effulgence or localized Paramatma connection . . . because that is not complete connection, complete relationship with the Supreme Brahman
- Outside the Vaikuntha planets is the impersonal Brahman effulgence, and beyond that effulgence is the Karana Ocean, or Causal Ocean
P
- People are very anxious to understand the Absolute Truth in various ways, especially by experiencing the brahma-jyotir, or Brahman effulgence, by meditation and by mental speculation
- People may approach the impersonal Brahman effulgence, but they fall down again into material enjoyment because they have no knowledge of devotional service
S
- Siddha refers to one who has realized the Brahman effulgence and who has complete knowledge that the living entity is not a material atom but a spiritual spark
- Since Sri Gaurasundara, or Lord Sri Caitanya Mahaprabhu, is identical with Sri Krsna Himself, the Brahman effulgence consists of the rays of His transcendental body. Similarly, the Supersoul, which is called the Paramatma, is His plenary representation
- Since there is a chance of one's falling down again into the material sky from the Brahman effulgence, Srila Jiva Gosvami advises that in this human form of life one's only aim should be to go back home, back to Godhead
- Sometimes they (Mayavadi sannyasis) rise to the Brahman effulgence, but because their minds are not completely purified, they must return to material existence
- Sri Narada advised Srila Vyasadeva to become absorbed in transcendental meditation on the Personality of Godhead and His activities. Srila Vyasadeva did not take notice of the effulgence of Brahman because that is not absolute vision
- Srila Visvanatha Cakravarti Thakura explains that due to the Brahman effulgence of such a devotee as Jada Bharata, the deity was fractured
- Such people (who have no knowledge of devotional service) may approach the impersonal Brahman effulgence, but they fall down again into material enjoyment because they have no knowledge of devotional service
- Such philosophers cannot imagine that they can reach beyond nirvana and the Brahman effulgence to the Vaikuntha planets of the spiritual sky. Because in simple renunciation there is no conception of spiritual planets and spiritual activities
T
- That Brahman is in front and in back, in the north, south, east and west, and also overhead and below. In other words, that supreme Brahman effulgence spreads throughout both the material and spiritual skies
- The bhakti-yoga system never urges one towards the impersonal Brahman effulgence or to the point of Paramatma realization. This banah, or arrow, is so sharp and swift that it goes directly to the Supreme Personality of Godhead
- The brahma-jyotir may be compared to the sunshine, and the spiritual planets may be compared to the sun itself. In the spiritual sky the impersonalists remain in the effulgence of the Supreme Lord, the brahma-jyotir
- The brahma-jyotir, or Brahman effulgence, is due to His bodily luster. Therefore it is said here, svayam-jyotih: He Himself is light. His light is distributed in different ways, as the brahma-jyotir, as sunlight and as moonlight
- The Brahman effulgence is impersonal, but the cause of that energy is the Supreme Personality of Godhead. From Him, in His abode, the Vaikunthas, this brahma-jyotir emanates. He is never impersonal
- The Brahman effulgence is the bodily luster of Lord Caitanya, and the localized Supersoul situated in the heart of every living entity is His partial representation
- The brahmanas thought, "We can see that this sannyasi has a luster like the effulgence of Brahman, but how is it He is crying upon embracing a sudra, a member of the fourth caste in the social order"
- The demons who are elevated to the spiritual world are situated in the impersonal Brahman effulgence, whereas the devotees are allowed to enter into the Vaikuntha planets
- 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
- The descriptions of Brahman as the effulgence of Lord Caitanya, the Paramatma as His partial representation, and the Supreme Personality of Godhead Krsna as identical with Lord Caitanya Mahaprabhu must be verified by evidence
- The followers of nyaya, the philosophy of logic, maintain that the atom is the cause of the cosmic manifestation, and the Mayavadi philosophers maintain that the impersonal Brahman effulgence is the cause of the cosmic manifestation
- The four principles of material success are (1) religious performance, (2) economic development, (3) sense gratification and (4) liberation, or merging into the impersonal effulgence of Brahman. These things do not interest the devotee
- The impersonal Brahman effulgence is only a part of the Personality of Godhead. Impersonal Brahman is situated on the person of the Supreme Personality of Godhead, and as such, Brahman is the glorification of the personality of the Godhead
- The impersonalists are placed in the brahma-jyotir as spiritual sparks, and in this way the brahma-jyotir is filled with spiritual sparks. This is what is meant by merging into the spiritual existence
- The jnanis, the impersonalists, who are attached to the Brahman effulgence, try to understand the Absolute Truth by dint of their knowledge, but they do not know that their knowledge is imperfect and limited whereas Krsna, the Absolute Truth, is unlimited
- The material modes of nature, Garbhodakasayi Visnu, Ksirodakasayi Visnu and the Maha-Visnu, and beyond them the spiritual sky and its spiritual planets, known as Vaikunthas, and the Brahman effulgence in that spiritual sky-all these are Your potencies
- The Mayavadi philosophers recommend merging in the impersonal effulgence of Brahman; that is their ultimate goal, or destination. That merging is also mentioned here. But in spite of merging, one can keep his individuality
- The Mayavadi preaching principle is brahma satyam jagan mithya: "Only the Brahman effulgence is true, and the cosmic manifestation is illusory, or false"
- The origin of that unlimited Brahman effulgence is the transcendental body of Govinda, who is offered respectful obeisances as the original and supreme Personality of Godhead
- The secure position is within the brahma-jyotir . . . that is explained in the Isopanisad. Within the brahma-jyotir there are planets, Vaikuntha planets. So you have to take shelter in one of the planets
- The spiritual kingdom is Brahman effulgence, and there are Vaikuntha planets. So if you take shelter of the Vaikuntha planet, then you can stay. And if you take simply the impersonal Brahman, sky, you cannot stay there. Aruhya krcchrena patanty adhah
- The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahmajyoti effulgence in the spiritual sky. BG 1972 purports
- The sun is being illumined by the brahma-jyotir, or the bright effulgence of the spiritual world. In the spiritual world there is no need for sun, moon or electricity because there everything is illuminated by the brahma-jyotir
- The sunshine may be compared to the all-pervasive brahma-jyotir effulgence, the localized sun-disc may be compared to the localized aspect of the Supersoul, and the sun god who resides within the sun may be compared to the Personality of Godhead
- The Supreme Person has to be understood by the transcendental sound vibrated by Him in Bhagavad-gita, wherein He says that there is nothing superior to Himself; the impersonal Brahman effulgence is resting on His personality
- The Supreme Personality of Godhead, is the chief amongst all living entities and is the ultimate form of the impersonal Brahman effulgence and Paramatma manifestation
- The Supreme Personality of Godhead, Krsna, is the bestower of many benedictions, including liberation (kaivalya), or oneness with the Brahman effulgence - SB 10.6.39-40
- The topmost Vaikunthaloka is called Goloka Vrndavana. So if you are fortunate enough to take shelter in one of these (Vaikuntha) planets (in the Brahman effulgence), then you are eternally happy in blissful condition of knowledge
- The Upanisads confirm that one has to penetrate the dazzling effulgence of Brahman before one can see the real face of the Personality of Godhead
- The Vedic literatures describe that in Satyaloka there is no birth, death, old age or disease. In other words, since Satyaloka is situated next to Brahmaloka, or the Brahman effulgence, it is almost as good as Vaikunthaloka
- The word siddha is very significant. Siddha refers to one who has realized the Brahman effulgence & who has complete knowledge that the living entity is not a material atom but a spiritual spark. This understanding is described in the BG as brahma-bhuta
- The word siddha is very significant. Siddha refers to one who has realized the Brahman effulgence and who has complete knowledge that the living entity is not a material atom but a spiritual spark
- The word sva-samsthanam is also very significant. As a living entity prepares himself, so he attains his abode. The impersonal Brahman effulgence is offered to the impersonalists
- The word tamasah means “the coverings of the universe.” Layers of material elements cover the universe, and outside these coverings is the impersonal Brahman effulgence
- There are five kinds of liberation, and one is called sayujya-mukti, or merging into the existence of the Supreme, or the impersonal Brahman effulgence
- There is a higher transcendental position (than the impersonal Brahman effulgence), which is the association of the Supreme Personality of Godhead. Brahmeti paramatmeti bhagavan iti sabdyate - SB 1.2.11
- There is, however, a small chance of being promoted to a spiritual planet from the Brahman effulgence, or the brahma-jyotir
- These Brahmavadi, these Nirakaravadi, although by austerities and penances they may rise up to the Brahman effulgence, still, they will fall down. Because we are living entities, we want varieties of enjoyment. We are not satisfied in void, in zero
- They (devotees of God) have no eagerness to be happy by being placed in the heavenly planets, becoming liberated or becoming one with Brahman, the supreme effulgence. These benefits do not appeal them. They are interested in giving direct service to God
- They (sannyasis following the principles of Sankaracarya) are undergoing, severe austerities.Why? Now, to rise up to the Brahman realization - aruhya krcchrena param padam (SB 10.2.32) - param padam, that impersonal Brahman effulgence
- This prayer (You are the cause) is offered to the impersonal Brahman, that consists effulgent rays of Parabrahman. Parabrahman is Supreme Personality of God (param brahma BG 10.12). When Siva is worshiped as Parabrahman, the worship is meant for Visnu
- Those who are advanced in spiritual life are not interested in the impersonal Brahman effulgence. Rather, they are interested in purusa, the Supreme Person, Vasudeva
- Those who are after severe austerities, they rise up to the Brahman effulgence, but on account of his original nature of ananda, he cannot remain there. He again falls down
- Those who are elevated beyond the planetary system to the brahman effulgence, they are also prone to fall down as much as a living entity from the higher planetary system
- Those who are in the brahman effulgence they are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition
- Those who are interested in bhakti-yoga have no interest in the impersonal Brahman effulgence, which is for common men
- Those who are interested in the impersonal Brahman effulgence, which is not different from the Supreme Personality of Godhead, can attain that goal by speculative knowledge
- Those who enter impersonally into the brahma-jyotir can remain there for some time in full knowledge that they are now merged homogeneously with Brahman, but they cannot have that eternal ananda, bliss, because that part is wanting
U
- Uddhava continued, "The Brahman effulgence is only the bodily rays of Narayana, and because you are always absorbed in ecstatic thought of Krsna and Balarama, what pious activity remains for you to perform"
- Unless one is fully situated in unalloyed devotional service, there is no guarantee of liberation, even if one is elevated to the heavenly planets or to the impersonal Brahman effulgence
W
- We hear from the Vedic version that the Supreme Brahman exhibits His effulgence and therefore everything becomes illuminated
- When one is situated within the material world, it is not possible to experience this Brahman effulgence. In other words, in the material world this effulgence is not manifested, whereas in the spiritual world it is manifested
- When there is some illumination, that is also Krsna. The original effulgence in the spiritual sky, the brahma-jyotir, emanates from the body of Krsna. This material sky is covered
- When we are left alone for a long time in the impersonal brahma-jyotir, we cannot have pleasure, and therefore we accept the pleasure given by the material world. But in Krsna consciousness, real pleasure is enjoyed
- Wherever I am glancing I simply see Your personality. Therefore I know You are the uncontaminated Brahman effulgence, the supreme cause of all causes. I think there is nothing but You in this cosmic manifestation
- Within this (effulgence of Brahman) effulgence there are innumerable spiritual planets, and they are known as the Vaikuntha planets