Category:Imagining God
Subcategories
This category has the following 2 subcategories, out of 2 total.
G
N
Pages in category "Imagining God"
The following 75 pages are in this category, out of 75 total.
A
- A devotee does not imagine something whimsical about the form of the Lord, nor does he ever think that the Lord is impersonal and can assume a form desired by the nondevotee
- A section of religionists imagine that God must be very old, and therefore they depict a form of the Lord like a very old man
- According to the atheists, dharma, or religious principles, are meant to establish an imaginary God to encourage one to become moral, honest and just so that the social orders may be maintained in peace and tranquillity
- Ajnana-bhida means - that which can match all kinds of speculation - In ignorance, people are imagining the form of the Lord; sometimes He has no form and sometimes He has form, according to their different imaginations
- Always you should remember that we cannot imagine about God: "I think God is like this." This is nonsense. You have no thinking power. You are under the grip of material nature
- Arjuna is not understanding Krsna by his philosophical speculation. Directly Krsna revealing. This is the process of understanding God. You cannot create your imagination, imaginative God
- Arjuna said, O Krsna, what is the situation of one who does not follow the principles of scripture but worships according to his own imagination? Is he in goodness, in passion or in ignorance? BG 17.1 - 1972
- As stated here (in SB 3.28.30), the yogi must meditate upon the form of the Lord which is experienced by devotees. Devotees never imagine a form of the Lord. They are not satisfied by something imaginary
B
- Both Mayavadis and those who imagine forms of God are misguided. According to them, worship of the Deity or any other form of the Lord is a result of the conditioned soul's illusion
- By performance of yoga Kardama Muni actually saw the Supreme Lord as He is. There was no point in seeing an imagined form of God after practicing yoga for ten thousand years
G
- God cannot be imagined. That is another foolishness. How you can imagine God? Then God become subject matter of your imagination. He is no substance. That is not God. What is imagined, that is not God
- God is so kind that man is also made according to His form. That is a special facility given to man, not that somebody imagines God, "Because man has two hands, therefore God has two hands." No. That is not a fact
H
- Here in this verse (SB 4.8.47) the word purusam is very significant. The Lord is never female. He is always male (purusa). Therefore the impersonalist who imagines the Lord's form as that of a woman is mistaken
- How can we even imagine the Supreme Personality of Godhead
- How much intelligence has got God, we can imagine. If we, our teeny brain, we are so intelligent . But unfortunately the rogues, having got a brain from God, they are denying God
I
- If one does not take to this process (of devotional service), one imagines or manufactures some form of God according to material qualities and can never awaken a real understanding of the Supreme Personality of Godhead
- If one thinks of a king, he automatically thinks of his secretaries, ministers, military commanders, palaces and so on. Since a king has such opulences, one can simply try to imagine the opulences of the Supreme Personality of Godhead
- If the sun, which is a material object, is so powerful, then we can hardly begin to imagine the purifying strength of the all-powerful Lord
- If we have sufficient devotion, the image will also speak to us. God is everywhere impersonally, but if we make His personal form from anything, or if we create an image of God within ourselves, He will be present personally for us
- In the Bible it is said that man was made in the image of God, and this means that we are reflections of God's image. It is not that we invent or imagine some form of God according to our own form
- In the Brahma-samhita it is said that the Lord is the oldest person. Therefore a section of religionists imagine that God must be very old, & therefore they depict a form of God like a very old man. But in the same Brahma-samhita, that is contradicted
- In this verse (SB 3.28.22) the position of Lord Siva is specifically mentioned. The impersonalist suggests that the Absolute Truth has no form and that one can therefore equally imagine the form of Visnu or Lord Siva or goddess Durga or their son Ganesa
- It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form
- It is said in the Brahma-samhita, advaitam acyutam. The Lord does not appear before the devotee because of the devotee's imagination
K
- Kalpana is not faith, it is blind. "Let me imagine some form of Krsna." And therefore gradually, they come down to the position that any form you imagine as God, that is all right. They (mayavadis) have come to this degradation
- Kardama Muni did not discover any imaginary form of God, as alleged by rascals; he actually saw the eternal, blissful and transcendental form of the Lord
M
- Man is made after God means we are reflections of the image of God. Not that we manufacture, imagine some form according to our form. That is mistake
- Materialistic Mayavadis imagine the form of God in matter, although according to their imagination, God is ultimately formless. This is simply mental speculation
- Mayavadi philosophers say that we have to imagine the form of the Lord, but here Narada Muni does not say that. Rather, he gives the description of the Lord from authoritative sources
N
- No one can imagine the form of God, for God is so great. One may imagine some form, but that is a concoction; it is not the real form. There are those who imagine the form of God, and there are those who deny the form of God. Neither is a jnani
- No one can persuade him (one who attains the stage of nistha) that God is impersonal, without a form, or that any form created by imagination can be accepted as God
- None of these descriptions (in SB 5.25.6) of Lord Anantadeva are imaginary. They are all transcendentally blissful and full of actual knowledge
O
- O Lord (Visnu), Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service - SB 10.2.36
- One should imagine that "Yes, there is mercy of God. Otherwise how it is possible?"
- One should try to understand the appearance and disappearance of the Supreme Personality of Godhead from Vedic authorities, not from imagination. One who follows his imaginations about the Supreme Personality of Godhead is condemned
- One who has no idea what God actually is thinks that any form he imagines or any rascal he accepts can be God. This acceptance of cheap gods or incarnations of God is actually atheism
P
- Pasandi means devil, or nondevotee. Abhakta hina cara. Be careful not to mix with nondevotee who imagines about God
- Patanjali, one of the greatest authorities on the yoga system, has tried to conceive an imaginary form of the Supreme Lord
- Premanjana-cchurita-bhakti-vilocanena: a saintly person who has developed love of Godhead by devotional service always sees the Lord's transcendental form of Syamasundara. This Syamasundara form of the Lord within the heart of a devotee is not imaginary
S
- Sabdam brahma: the forms of the Lord are clearly indicated in the Vedic literature. Kardama Muni did not discover any imaginary form of God, as alleged by rascals; he actually saw the eternal, blissful and transcendental form of the Lord
- Simply to imagine or speculate is a waste of time
- Some yogis contemplate this imaginary sisumara (form of Lord) to be swimming in the sky the way a dolphin swims in water. They meditate upon it as the virat-rupa, the gigantic form of the Supreme Personality of Godhead
- Sometimes he (an impersonalist) imagines a form of the Lord (saguna-upasana), but such an attempt is never successful in helping one attain complete realization
- Sometimes the Mayavadis worship Lord Visnu, but they do not actually believe in the form of Lord Visnu. They consider His image to be some imaginary form to utilize as a means for self-realization
- Sometimes they (pasanda) create their own imaginary God or accept an ordinary person as God and advertise him as equal to the Supreme Personality of Godhead
- Sometimes they paint the picture of God as very old man. Because He is the original person, so by this time He must have become very old. This is imagination. This is not actually the form of the Lord. The form of the Lord is there in the Brahma-samhita
T
- The conception of the virat universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent (and neophytes) to adjust to the idea of the Lord's having form
- The conclusion is that the material conception of the body of the Lord as virat is imaginary. Both the Lord and the living beings are living spirits and have original spiritual bodies
- The demigods prayed (to Krsna) - Men influenced by the three modes of material nature imagine their own God according to the modes of material nature. In this way God is presented in various ways
- The demigods said: Men influenced by the three modes of material nature imagine their own God according to the modes of material nature. In this way God is presented in various ways, but Your appearance will establish what the real form of God is
- The feminine feature of the Lord is displayed by goddesses of fortune - Laksmi, Radharani, Sita, etc. All these goddesses of fortune are servitors of the Lord; they are not the Supreme, as falsely imagined by the impersonalis
- The impersonalists maintain that the Supreme Absolute Truth has no form and that one can imagine any form he likes for his benefit and worship in that way
- The impersonalists, who desire to disregard the eternal form of the Lord, imagine some round figure. They especially prefer the omkara, which also has form
- The incarnation of the Lord is not the concocted idea of fanciful men who create an incarnation out of imagination. The incarnation of the Lord appears under certain extraordinary circumstances
- The Mayavadi philosophers say that, for the benefit or for the facility of the neophyte progressing in the spiritual knowledge, we have to imagine some form of the Brahma. That is not the fact. We do not find these things in the Vedic literature
- The Mayavadis do not actually believe in the form of the Lord, but for the sake of worship they imagine some form to be God. Generally they imagine a form of Visnu, a form of Siva, and forms of Ganesa, the sun-god and Durga. This is called pancopasana
- Then he (the brahmana) offered his respectful obeisances by bowing down before the Lord. After finishing the dressing he began to imagine that he was cleaning the temple very nicely
- There are so many religious systems which say, "God has no form. There is no God. Let us imagine." This kind of religion is cheating religion
- These (moral and ethical) principles develop further into religious consciousness, leading to an imaginary conception of God without any practical realization of the truth
- These stages (imaginary conception of God without any practical realization of the truth) of God consciousness are called religiosity, which promises material prosperity of various degrees
- They imagine that "God must be like this. God must be nonviolent. God must be very peaceful." Why? Wherefrom the anger comes? It comes from God. Otherwise there is no existence of anger
- This is the bhakti-marga, means, the first thing is sravanam, hearing. Just like these books are being written to give chance people to hear. That is first business. If we don't hear about God we simply imagine something. No. We must hear about God
- Those who adhere to the Mayavada philosophy of anthropomorphism say, "The Absolute Truth is impersonal, but because we are persons we imagine that the Absolute Truth is also a person." This is a mistake, and in fact just the opposite is true
- To discourage such imaginative speculation, He descends and exhibits Himself as He is, as Syamasundara. Unfortunately, the less intelligent deride Him because He comes as one of us and plays with us as a human being. BG 1972 Introduction
- To meditate on the Supreme Lord is to meditate on the activities, form, pastimes, name and fame of the Lord. That is easier than what is imagined as meditation on the impersonal feature of the Supreme
- To this end the Lord comes to manifest His real form, sac-cid-ananda-vigraha. When He manifests this form, there is no need for our imagining what He looks like. BG 1972 Introduction
W
- We can just imagine the gigantic brain whose arrangements sustain the gravity of the unlimited number of planets and satellites and who creates the unlimited space in which they float
- We take God as He is. It is not image of God, but God Himself. He has come here in the form which you can see. God is everywhere, but unfortunately we haven't got eyes to see Him
- When the creation awaited Brahma's activity, Brahma saw the Lord, and therefore the Lord existed in His personal form before the creation. His eternal form is not created by the attempt of Brahma, as imagined by less intelligent men
- When the Lord actually descends on the earth or anywhere within the universe, the less intelligent class of men also mistake Him to be one of them, and thus they imagine the Transcendence to be formless or impersonal
- When there is a statement in the Vedic language that God has no form, it does not mean God has no form, but He has form which you cannot imagine. That is called formless
Y
- You cannot create God by imagination. That is not possible. God is God, always. You have to know simply what is God. He is never cyuta
- You cannot speculate, "Krsna may be like this." Just like Mayavadis, they imagine. The imagination will not help you. You cannot imagine God. That is foolishness. God is not subjected to your imagination. Then He is not God