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Latest revision as of 09:38, 25 June 2017
"Impersonal Brahman"
Subcategories Pages in category
This category has the following 9 subcategories, out of 9 total.
B
D
G
K
Pages in category "Impersonal Brahman"
The following 382 pages are in this category, out of 382 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
- A devotee's knowledge of the impersonal Brahman is automatically revealed, and he is not interested in merging into the impersonal Brahman
- Above that situation of impersonal Brahman understanding, he comes to the platform of understanding Lord Visnu, the Supreme Personality of Godhead; then he becomes a Vaisnava. This is the perfectional process
- Absolute Truth can be realized in the beginning as impersonal Brahman, which is the objective of the jnanis, and next, Paramatma, which is the objective of the yogis, and at last, the last word in the absolute understanding is person
- Absolute Truth is one - light - but there are degrees. If you become attached to impersonal Brahman, you simply enjoy the eternity feature of the Absolute Truth
- Absolute Truth is realized in three phases of understanding, namely (1) Brahman or the impersonal all-pervasive spirit; (2) Paramatma, or the localized aspect of the Supreme within the heart of all living entities. BG 1972 purports
- Absolute Truth is vision from three angles of vision. Those who are trying to understand the Absolute Truth by the ascending process, they can reach up to the impersonal Brahman. Those who are trying to find out the Absolute Truth within himself
- Absolute Truth, is observed from three angle of vision - Brahman, Paramatma, and Bhagavan - but all of them are the same and one object. So simply by realization of Brahman, impersonal Brahman, is not perfect knowledge of the Absolute Truth
- According to Jiva Gosvami, apavargyam, or the path of liberation, does not refer to merging into the impersonal Brahman but to salokyadi-siddhi, which means attaining the very planet where the Supreme Personality of Godhead resides
- According to the Bhagavata Puranam the Supreme Truth is realized in three stages namely the Impersonal Brahman or the Nirakara Absolute. The Paramatma or the localized aspect of Brahman
- According to the Bhagavatam (1.2.11) there are three levels of transcendentalists: the self-realized knowers of the impersonal Brahman feature of the Absolute Truth
- According to the impersonalists, there are no transcendental qualities in the impersonal Brahman; therefore we should understand that brahmani means "in the Supreme Personality of Godhead
- According to the opinion of the Mayavadi Vedantists, the living entity's ultimate success is to merge into the impersonal Brahman
- According to their (Mayavadis') imperfect speculation, the impersonal Brahman is considered to be the only existence in the cosmic manifestation
- Actually the transcendental pleasure derived in association with the Supreme Person is far greater than the pleasure derived from impersonal Brahman realization, because of the direct meeting with the eternal form of the Lord
- Actually they (the sannyasis who artificially think that they have become liberated) are self-interested because their goal is becoming one with the impersonal Brahman. BG 1972 purports
- After penetrating through the impersonal Brahman, when one comes to the platform of associating with the Supreme Personality of Godhead, one reaches the ultimate goal in studying the Upanisads
- After the relation is ascertained by establishment of the eternal relation, pure devotional service to the Lord begins gradually developing into perfect knowledge of the Personality of Godhead beyond the purview of impersonal Brahman & localized Paramatma
- All 5 kinds of philosophers mentioned (in purport to CC Madhya 25.56) understand that impersonal Brahman is without material qualities, and they believe that when the Personality of Godhead appears, He is contaminated & covered by the material qualities
- All conceptions of the Absolute Truth, namely, impersonal Brahman, localized Paramatma, or any other transcendental conception, exist within the category of understanding the Supreme Personality of Godhead. BG 1972 purports
- Although only some of these (God's transcendental qualities) are aspired for by persons who hanker after the pleasure of merging in the impersonal Brahman, there are other aspirants who want to associate with the Lord personally as His servants
- Although Sukadeva & the four Kumaras were always absorbed in the thought of impersonal Brahman & were thus Brahmavadis, they were nonetheless attracted by the transcendental pastimes & qualities of Krsna. Therefore they later became devotees of Krsna
- Although the words 'brahma' and 'atma' indicate Krsna, their direct meaning refers only to the impersonal Brahman and the Supersoul respectively
- Although there is no fundamental difference between impersonal Brahman, localized Paramatma and the Supreme Person, factual immortality cannot be obtained unless and until one attains the stage of associating with the Supreme Person
- Although these four (Catuhsana) saintly persons were always absorbed in the thought of impersonal Brahman, from association with the Lord and from smelling the tulasi leaves, the hairs on their bodies immediately stood up
- Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet
- An exemplary instance of incompatibility is the following statement by an impersonalist who was lamenting aloud, "I have been attached simply to the impersonal Brahman feature, and I have passed my days uselessly in practicing trance"
- Anyone who is trying to understand the Absolute Truth by direct perception, he can rise up to the impersonal Brahman understanding, not more than that
- Apart from the class of impersonalists or nondevotees, there are also classes who pose themselves as devotees of the Lord but at heart maintain the idea of salvation by becoming one with the impersonal Brahman
- As confirmed in Bhagavad-gita (BG 14.27), brahmano hi pratisthaham: the Absolute Truth begins not with the impersonal Brahman but with the original Personality of Godhead, Krsna
- As referred to above, not only ordinary literatures devoid of the transcendental glorification of the Lord are condemned, but also Vedic literatures and speculation on the subject of impersonal Brahman when they are devoid of devotional service
- 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
- As there is gradual realization of the transcendence from impersonal Brahman to localized Paramatma to the Personality of Godhead, Purusottama, Lord Krsna, similarly there is gradual promotion of one's situation in the spiritual life of sannyasa
- At the end, he (who is in Brahman atmosphere) enters into the eternal kingdom of God, either merging into the impersonal Brahman or associating with the Supreme Personality of Godhead, Krsna. BG 1972 purports
- Avajananti mam mudha manusim tanum asritam: (BG 9.11) although He (God) comes in His own body, which never changes mudhas, the unintelligent, think that the impersonal Brahman has assumed a material body to come in the form of a person
B
- Because the impersonal Brahman realization is a partial understanding of the Absolute Truth, Dhruva Maharaja offers his respectful obeisances
- Because the impersonalists who reach the param padam of the impersonal brahmajyoti do not enter into the Vaikuntha planets, they come down again to this material world and are given shelter in one of the material planets
- Because they (Vidura and Maitreya) were not attached to impersonal Brahman or to the localized Paramatma but were directly attached to Bhagavan, the Personality of Godhead, they were worthy to render service to the Lord and His pure devotees
- Beyond that brahma-vidya, or knowledge of the impersonal Brahman, is knowledge of devotional service to the Supreme Lord, Visnu. This knowledge is higher. And higher still is devotional service to Lord Krsna, which is the topmost form of education
- Bilvamangala Thakur, in his book Krsna-karnamrta, says, "Let the impersonalists be engaged in the process of transcendental realization by worshiping the impersonal Brahman"
- Both (the impersonalist and the devotee) want eternal happiness. One seeks happiness in impersonal Brahman, and the other seeks happiness in the association of the Supreme Personality of Godhead
- Both Paramatma and the impersonal Brahman are within the Supreme Person. It is explained in the Seventh Chapter (of BG) that material nature is the manifestation of the inferior energy of the Supreme Lord. BG 1972 purports
- 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-darsanam means that as soon as one sees the Supreme Personality of Godhead, he can at once realize what impersonal Brahman is
- Brahman, Paramatma and Bhagavan can all be taken in total as Brahman, but when there is reference to the word bhakti or remembrance of the transcendental qualities, this indicates the Supreme Personality of Godhead, not the impersonal Brahman
- Brahman, the impersonal Absolute Truth, is all-pervading, and Paramatma is locally situated in everyone's heart, but Bhagavan, who is worshipable by the devotees, is the original cause of all causes
- Brahmananda Bharati said - Since the beginning of my life I was attached to impersonal Brahman realization, but as soon as I saw You (Caitanya), I became very much attached to the Personality of Godhead, Krsna
- By different processes of philosophical research under different concepts, such as the process of jnana-yoga, the same Bhagavan, or Supreme Personality of Godhead, is understood as impersonal Brahman
- By establishment of the eternal relation, pure devotional service to the Lord begins gradually developing into perfect knowledge of the Personality of Godhead beyond the purview of impersonal Brahman and localized Paramatma
- By following various scriptural paths, one may come to impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta
- By practicing austerities under strict discipline, such mendicants attain a neutral state transcendental to the modes of nature and merge into the impersonal Brahman
- By realizing the impersonal Brahman, one simply realizes the effulgence emanating from the transcendental body of Krsna. This effulgence is compared to the sunshine
- By searching after knowledge one realizes that his self is different from his material body, and when further advanced he comes to the knowledge of impersonal Brahman and Paramatma. BG 1972 purports
C
- Characteristically, one in devotional service is attracted away from the impersonal Brahman platform. He is offered a transcendental body to engage in Lord Krsna's service
- Compared to the ocean of transcendental bliss that one tastes by chanting the Hare Krsna mantra, the pleasure derived from impersonal Brahman realization (brahmananda) is like the shallow water in a canal
- Compared with the ocean of love of transcendental pleasure, the conception of impersonal Brahman is no more significant than a drop of water
- Compared with the ocean of transcendental pleasure that is love of God, the conception of impersonal Brahman is no more significant than a drop of water
- Consideration of the Paramatma and impersonal Brahman arose after the creation; before the creation, only the Supreme Personality of Godhead existed. As firmly declared in Bhagavad-gita (BG 18.55), the Lord can be understood only by bhakti-yoga
D
- Despite the Supreme Lord's uncommon activities, these speculators, due to contamination in the material energy, still think that the impersonal Brahman is the Supreme. BG 1972 purports
- Devotees cannot be situated in the impersonal Brahman effulgence, into which impersonalists desire to merge
- Devotees do not undertake the trouble to meditate upon the impersonal Brahman because the they are bhakti-yogis; as indicated here, they meditate on brahma paramam, or the Supreme Brahman
- Durvasa Muni gladly accepted the request of Maharaja Ambarisa, but to perform the regulative ritualistic ceremonies he went to the River Yamuna. There he dipped into the water of the auspicious Yamuna and meditated upon the impersonal Brahman
E
- Either you select the impersonal Brahman conception of the Absolute Truth, either you select the localized Supreme Soul, Supersoul conception of the Absolute Truth, or you accept the highest, the Supreme Personality of Godhead, Sri Krsna
- Empiric philosophers who pursue the impersonal Brahman accept only the knowledge that the personality of the living entity is not different from the personality of the Supreme Lord. The absolute conception of a pure devotee, however, includes all others
- Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Krsna. He thus installs a Deity and renders the Lord service
- Even an enemy killed by Krsna gets liberation and is placed in the impersonal brahmajyoti. Since the Supreme Personality of Godhead is all-good, anyone thinking of Him, either as an enemy or as a friend, gets liberation
- Even if one is perfected by realization of impersonal Brahman or localized Paramatma, he cannot possibly understand the Supreme Personality of Godhead, Sri Krsna, without being in Krsna consciousness. BG 1972 purports
- Even though the worshiper of impersonal Brahman can be highly advanced, he cannot attain liberation without discharging devotional service. Anyone who has realized himself as spirit soul can engage in devotional service
F
G
- 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 the liberated souls are attached to the feature of impersonal Brahman with a monistic view of becoming one with the supreme whole
- 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, even though people are interested in understanding the truth, they take to speculation and reach at most the conception of impersonal Brahman. But very few men actually know the Personality of Godhead
- Generally, those who are impersonalists and inimical to the Supreme Personality of Godhead get entrance only into the impersonal Brahman, when and if they reach spiritual perfection
- Great sages conquer the mind and senses by practicing the mystic yoga system and controlling the breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman
H
- He (Arjuna) is clarifying his own position because he is attached to the personal form of Krsna. He is not attached to the impersonal Brahman. He wants to know whether his position is secure. BG 1972 purports
- He is (the Supreme Soul) both the all-pervading impersonal Brahman and the localized Paramatma in everyone's heart. He is the knower of all past, present and future, and nothing can be concealed from Him
- He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upanisads, as the Purusa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogis
- Her mind became completely engaged in the Supreme Lord, and she automatically realized the knowledge of the impersonal Brahman
- High-thinking philosophers and scientists can tackle the material energy, but not being able to understand the spiritual energy, they can simply imagine an inactive state, such as the impersonal Brahman. This is simply the negative side of material life
- His qualities, as the responsive PG to pure devotees and as impersonal Brahman to dry speculators - these & innumerable other uncommon acts & attributes are all mysteries, one aspect of which is presented in the scientific knowledge of the Bhagavad-gita
I
- I (Caitanya) now regard the happiness derived from understanding impersonal Brahman to be like the water contained in a calf's hoofprint
- I (Prahlada Maharaja) also offer my respectful obeisances unto the impersonal Brahman effulgence
- I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness
- I have been meditating on the impersonal Brahman since my birth, but since I have seen You, I have fully experienced Krsna
- "I worship Govinda, the primeval Lord, endowed with great power. The glowing effulgence of His transcendental form is impersonal Brahman,i.e, absolute, complete, unlimited & displays varieties of countless planets, in millions of universes."
- If multiplied billions of times, the transcendental pleasure derived from impersonal Brahman realization still could not compare to even an atomic portion of the ocean of bhakti, or transcendental service - Bhakti-rasamrta-sindhu 1.1.38
- 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 follows the path of philosophical speculation, the Absolute Truth manifests Himself as impersonal Brahman, and if one follows the path of mystic yoga, He manifests Himself as the Supersoul
- If one has complete knowledge of the Supreme Lord, then knowledge of the impersonal Brahman is automatically realized
- 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 one is situated in knowledge of the Supreme Person, this implies that one is already situated in the concept of the Supersoul and impersonal Brahman
- If the spark out of impudency wants to try to become the big fire, then he falls down. By severe austerities and penances, you can rise up to the impersonal Brahman, but you'll fall down again. That is the fact
- If the transcendental bliss derived from understanding impersonal Brahman, were multiplied a million times, such a quantity of brahmananda could not compare with even an atomic portion of the pleasure relished in pure devotional service - BRS 1.1.38
- If you take simply the impersonal Brahman, sky, you cannot stay there. Aruhya krcchrena patanty adhah (SB 10.2.32). So without varieties, simply impersonal conception of Brahman will not make you happy
- Impersonal Brahman is a feature of the Absolute distinct from the material variegatedness, just as light is a conception distinct from its counterpart, darkness
- Impersonal Brahman is also subordinate to the complete. Brahman is more explicitly explained in the Brahma-sutra to be like the rays of the sunshine. The impersonal Brahman is the shining rays of the Supreme Personality of Godhead. BG 1972 Introduction
- Impersonal Brahman is incomplete realization of the absolute whole, and so also is the conception of Paramatma in the Twelfth Chapter. BG 1972 Introduction
- Impersonal Brahman is not the greatest, although it appears to be so. Impersonal Brahman is only the bodily effulgence of the Supreme Personality of Godhead
- Impersonal Brahman is situated in the personal aspect - that is stated in Bhagavad-gita. Therefore, originally, Krsna is the source of everything. He is the root. BG 1972 purports
- Impersonal Brahman is the constitutional position of ultimate happiness because without coming to the brahma-bhutah platform and remaining engaged in the activities of brahman nobody can be joyful
- Impersonal Brahman realization is the partial, distant experience of the Absolute Truth that one achieves through the rational approach. It is compared to one's seeing a hill from a distance and taking it to be a smoky cloud
- Impersonal Brahman, being formless, is described as adrsya because the impersonal effulgence of brahmajyoti covers the face of the Supreme Lord
- Impersonal Brahman, the localized Paramatma and the Personality of Godhead are three subjects, and the glowing effulgence, the partial manifestation and the original form are their three respective predicates
- 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 actuality the Mayavadi philosophers very strictly follow the austerities and penances of spiritual life and in this way are elevated to the impersonal Brahman platform, but due to their negligence of the lotus feet of the Lord they again fall down
- In fact, Sri Krsna is said to be not only the father of Brahma but also the father of all species of life. He is the root of the impersonal Brahman and Paramatma; the Supersoul in every entity is His plenary portion. BG 1972 purports
- 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 human society, a brahmana is the most respected person. A brahmana is one who can understand Brahman, the impersonal Brahman, but hardly ever can one understand the Supreme Personality of Godhead, who is described by Arjuna in BG as param brahma
- In santa-rasa attachment for impersonal Brahman and localized Paramatma is prominent
- In some of the Vedas it is also said that in the beginning only the impersonal Brahman existed
- In Srimad-Bhagavatam also the Absolute Truth is described as the one without a second, but He is realized in three features - impersonal Brahman, localized Paramatma and the Supreme Personality of Godhead
- In Srimad-Bhagavatam it is stated that although a person may rise to the stage of impersonal Brahman, without going farther, with no information of the Supreme Person, his intelligence is not perfectly clear. BG 1972 purports
- In Srimad-Bhagavatam the Absolute Truth is described as the one without a second, but He is realized in three features - impersonal Brahman, localized Paramatma and the Supreme Personality of Godhead
- In terms of His various manifestations, He is known in three features, called the impersonal Brahman, the localized Paramatma and the original Personality of Godhead
- In the Bhagavad-gita (6.46-47) there is a comparative analysis of the three types of transcendentalists - the worshipers of the impersonal Brahman (jnanis), the worshipers of the Paramatma feature (yogis) and the devotees of Lord Sri Krsna (bhaktas)
- In the Brahma-samhita it is said that the unlimited impersonal Brahman is the effulgence of the transcendental body of Govinda
- In the Caitanya-caritamrta we learn that Lord Caitanya is Krsna Himself. In other words, Sri Krsna Caitanya is the basis of the impersonal Brahman - CC Intro
- In the cultivation of knowledge there are two kinds of transcendentalists. One of them worships the impersonal Brahman, and the other desires liberation
- In the impersonal Brahman conception, there is no activity, yet when one performs activities in connection with the Supreme Personality of Godhead, he is to be known as brahmacari
- In the Laghu-bhagavatamrta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence, the superexcellence of Sri Krsna’s pastimes as an ordinary human being with two hands and so forth
- In the Padma Purana, it is stated that devotees pray: Dear Lord, always remembering Your childhood pastimes at Vrndavana is better for us than aspiring to merge into the impersonal Brahman
- In the Srimad-Bhagavatam it is stated that supreme realization begins from the impersonal Brahman and then rises to the localized Supersoul - but the ultimate word in the Absolute Truth is the Personality of Godhead. BG 1972 purports
- In the Upanisads as the impersonal Brahman and in philosophy as the supreme male
- In the Vedic system of knowledge, students, from the very beginning, are taught to vibrate om and learn of the ultimate impersonal Brahman by living with the spiritual master in complete celibacy. BG 1972 purports
- In their impersonal way, they (the impersonalists) utter the name of impersonal Brahman, spirit soul. In other words, they indulge in indirect indications of the Absolute Truth
- In this regard (CC Madhya 18.109), Srila Bhaktisiddhanta Sarasvati Thakura comments that jangama-narayana means that the impersonal Brahman takes a shape and moves here and there in the form of a Mayavadi sannyasi. The Mayavada philosophy confirms this
- In this verse (SB 4.23.10) the word brahmani does not refer to the impersonal Brahman
- Internal energy is even superior to the spiritual bliss attainable in the conception of impersonal Brahman
- It appears that by following path of jnana-yoga, or empiric philosophical speculation, one reaches the impersonal Brahman, whereas by executing devotional service in Krsna consciousness one enriches his faith in and devotion to the Personality of Godhead
- It is confirmed in the Bhagavad-gita that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein
- 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 is not that the impersonal Brahman is denied; it is also described, but that Brahman is revealed to be the glaring effulgence of the body of Lord Krsna - CC Intro
- It is not widely known that what is approached as the impersonal Brahman is the effulgence of Sri Caitanya Mahaprabhu's transcendental body
- It is said that this impersonal Brahman is the distant realization of the Absolute Truth
- 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
K
- Krsna affirms His individuality in the past and confirms His individuality in the future also. He has confirmed His individuality in many ways, and impersonal Brahman has been declared to be subordinate to Him. BG 1972 purports
- Krsna Caitanya is the basis of the impersonal Brahman. It is also stated by Krsna in Bhagavad-gita that the impersonal Brahman rests on Him - brahmano hi pratisthaham - BG 14.27
- Krsna is the source of the impersonal Brahman is confirmed in Brahma-samhita (BS 5.38). The impersonal Brahman is nothing but the effulgence or bodily rays of Krsna, and in those bodily rays there are innumerable universes floating
- 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
- Kuyoginah, or less intelligent mystics, can by mental speculation reach the point of the impersonal Brahman, but they cannot find the Supersoul, who is sitting within each living entity
L
- Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, the localized Paramatma and the Personality of Godhead
- Liberation from material contamination is the stage at which devotional service can be achieved. For a person who simply wants to have liberation and to merge into the impersonal brahmajyoti, attachment to Krsna is not possible to acquire
- Lord Siva said, "One who does not know You (Krsna) considers the impersonal brahmajyoti to be the ultimate SAT, without knowledge that You exist behind Your spiritual effulgence in Your eternal abode. My dear Lord, You are therefore called Parabrahman"
- Love of God is the fifth and ultimate goal of human life. Compared with the ocean of transcendental pleasure that is love of God, the conception of impersonal Brahman is no more significant than a drop of water
- Love of God is the fifth dimension in the human endeavor. Compared with the ocean of love of transcendental pleasure, the conception of impersonal Brahman is no more significant than a drop of water
- Loving service to the Supreme Lord in different relationships makes even the enjoyment of impersonal Brahman as insignificant as a drop of water in comparison to the ocean
M
- Maharaja Prthu was never a worshiper of the impersonal Brahman but was at all times a pure devotee of the Supreme Personality of Godhead. Bhagavati brahmani refers to one who is engaged in devotional service to the Personality of Godhead
- Mayavadi philosophers say that everything is an illusion. Headed by philosophers like Astavakra, they stress the impersonal Brahman effulgence as the cause of everything
- Mayavadis maintain that when a living entity is liberated, he becomes one with the supreme impersonal Brahman
- Meeting the Personality of Godhead includes the realization of the impersonal Brahman as realized at first in contrast with material inebriety. The Personality of Godhead is the third step of Brahman realization
- Most of them (brahmanas) approach the impersonal Brahman manifestation of Krsna, but only a man who transcends the limited knowledge of a brahmana & reaches the knowledge of the SPG, Krsna, becomes a person in KC-or, in other words, a Vaisnava. BG 1972 p
- My dear sir, for you everyone is on the level of impersonal Brahman, but for the enlightenment of people in general you should not behave in that way
- My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmananda, wherein one thinks himself merged in the impersonal Brahman
N
- Narada advised meditation upon the transcendental activities of the Lord. Impersonal Brahman has no activities, but the Personality of Godhead has many activities, and all such activities are transcendental, without any tinge of material quality
- Not only simply reading, but when he realizes what is Brahman, then he is brahmana. Not easy, the stages. This Brahman is impersonal Brahman, and still, you have to go above
- Not partially means not simply understanding impersonal Brahman. That is partial understanding. And then localized Paramatma, that is also partial understanding. But when you understand Krsna, the Supreme Person, that is full understanding
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 feels brahma-sukha, spiritual happiness, by merging into the impersonal Brahman because the brahma-jyotir is the effulgence of the Supreme Personality of Godhead
- 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 has to learn the art of seeing the Absolute Truth in three features - as Bhagavan, as Paramatma and as impersonal Brahman
- One may begin with understanding impersonal Brahman by the speculative method; then, in the secondary stage, one can understand the Paramatma, the Lord's localized aspect; and the final stage is to understand the Supreme Personality of Godhead, Krsna
- One of our foolish Godbrothers criticized our sannyasi Brahmananda Svami, saying that this was a Mayavadi name. The foolish man did not know that Brahmananda does not always refer to the impersonal Brahman
- One should not misunderstand that the word visate, "enters into Me (Krsna)," supports the monist theory that one becomes homogeneous with the impersonal Brahman. No. BG 1972 purports
- 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 engages in the service of Vasudeva can actually realize what Brahman is. If Brahman is impersonal, then there is no question of darsanam, which means: seeing face to face
- One who is situated in the impersonal Brahman and has no information of the Supreme Personality of Godhead may become a brahmana, but he cannot become a spiritual master
- One who is trying to understand the Supreme Absolute Truth by dint of his sensual knowledge, by, I mean to say, exercising different knowledge, neti neti, they can approach up to the impersonal Brahman
- Only from Vedic knowledge can we understand the actual position of the Absolute Truth, who, as described in Srimad-Bhagavatam, is manifested in three features - namely impersonal Brahman, localized Paramatma &, at last, the Supreme Personality of Godhead
- Other spiritual happiness derived from impersonal Brahman effulgence or localized Paramatma connection . . . because that is not complete connection, complete relationship with the Supreme Brahman
- Other transcendentalists may achieve impersonal Brahman realization, for this is easier than understanding Krsna. BG 1972 purports
- Out of the two possibilities of merging in transcendence - namely becoming one with the impersonal Brahman effulgence and becoming one with the Personality of Godhead - the latter is more abominable to the devotee
- Outside the Vaikuntha planets is the impersonal Brahman effulgence, and beyond that effulgence is the Karana Ocean, or Causal Ocean
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- Paramatma is the partial representation of the Personality of Godhead, and impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sun rays are to the sun-god
- People may approach the impersonal Brahman effulgence, but they fall down again into material enjoyment because they have no knowledge of devotional service
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- Sankaracarya is supposed to be an impersonalist who preached impersonalism, impersonal Brahman, but it is a fact that he is a covered personalist
- Sankhya means physical study of the cosmic situation through speculative knowledge. This is generally known as jnana-sastra. The Sankhyites are attached to the impersonal Brahman, but the Absolute Truth is known in three ways
- Simply by understanding the greatness of Krsna, one can achieve the status of santa-rasa, in which the worshipable object may be the impersonal Brahman or Paramatma
- Since Dr. Radhakrishnan implies that the impersonal Brahman alone possesses such transcendental qualities as being inexhaustible, imperishable, and unborn, we must turn to the Gita for a proper reply
- Since monists worship the impersonal feature of Brahman, they are therefore called worshipers of Brahman
- Since the Bhattacarya was an impersonalist, he had no idea of the Absolute Truth beyond the impersonal effulgence. However, Gopinatha Acarya informed him that Caitanya Mahaprabhu was the Supreme Personality of Godhead
- Some understand the Absolute Truth as impersonal Brahman, some as localized paramatma, and others as the Supreme Personality of Godhead, Krsna, or Visnu
- Sometimes a devotee gradually comes to the stage of Bhagavan realization, realization of the Supreme Person, after having attained the lower stages of realization - impersonal Brahman realization and localized Paramatma realization
- Sometimes materialists consider Lord Visnu a material conception. Impersonalists think that above Lord Visnu is the impersonal Brahman
- Sometimes someone tries to meditate upon the impersonal Brahman, which is described in Bhagavad-gita as avyakta, meaning unmanifested" or impersonal
- Sri Caitanya continued, "You are a great, spiritually advanced personality, and therefore you cannot worship a person like Me. I am far inferior. If you do so, My spiritual power will be diminished, for you are as good as the impersonal Brahman"
- Sri Krsna Caitanya is the basis of the impersonal Brahman. The Paramatma, or Supersoul, who is present within the heart of every living entity and within every atom of the universe, is but the partial representation of Lord Caitanya - CC Intro
- Srimad-Bhagavatam says, "Although they (The impersonalists) rise to the transcendental situation of existence in impersonal Brahman, they certainly fall from that exalted position because they deride Your lotus feet"
- Sripada Sankaracarya's followers do not accept Krsna as the Supreme Personality of Godhead, for it is very difficult to know Krsna, even though one has transcendental realization of impersonal Brahman. BG 1972 purports
- Such a desire (becoming one with the impersonal Brahman) is greater than any material desire, but it is not without self-interest. BG 1972 purports
- Such mental speculators do not know that the Absolute Personality of Godhead is Krsna, that the impersonal Brahman is the glaring effulgence of His transcendental body, or that the Paramatma, the Supersoul, is His all-pervading plenary representation
- Such people (who aspire after liberation attempt to merge into the impersonal Brahman) can never dream of returning home, back to Godhead. There is a gulf of difference between the goal of dharma, artha, kama and moksa and the goal of devotional service
- 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
- Sukadeva Gosvami admits that although he was very much attracted by the impersonal Brahman, when he heard the transcendental pastimes of the Supreme Personality of Godhead from the mouth of his father, Vyasadeva, he became more attracted to SB
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- That impersonal Brahman effulgence consists only of the effulgent rays of the Lord. Those fit for sayujya liberation merge into that effulgence
- That is (negation of material inebriety; feeling of eternal existence free from birth, death, old age and disease) the primary conception of impersonal Brahman
- The Absolute Truth (satya-vastu) is described as Brahman, Paramatma and Bhagavan. Knowledge of impersonal Brahman and the Supersoul is imperfect until one comes to the platform of knowing the Supreme Personality of Godhead
- The Absolute Truth can be understood in three features - impersonal Brahman, localized Paramatma, & Bhagavan, the SP of Godhead. Here (SB 3.15.47) it is admitted that the Supreme Personality of Godhead is the last word in understanding the Absolute Truth
- The Absolute Truth is manifested in three ways: impersonal Brahman and all-pervading Paramatma and Personality of Godhead - brahmeti paramatmeti bhagavan iti sabdyate - but they are one and the same. This is the verdict of the sastra
- The Absolute Truth is one, but according to our understanding, some are accepting the Absolute Truth as impersonal Brahman, some of them accepting the Absolute Truth as the localized Paramatma
- The Absolute Truth is one, but one who is trying to understand Him by the dint of his personal knowledge, he approaches up to impersonal Brahman
- The Absolute Truth is realized as the impersonal Brahman at the first instance by philosophical speculation and later as the Supersoul by further progress of transcendental knowledge
- The Absolute Truth is realized by the knower according to three different angles of vision, namely impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead
- The Absolute Truth is realized first as impersonal Brahman, then as Paramatma, and finally as Bhagavan
- The Absolute Truth is realized in three features - impersonal Brahman, localized Paramatma and ultimately the Supreme Personality of Godhead, Bhagavan. The word apavarga means "liberation." pavarga means "material existence."
- The Absolute Truth is realized in three phases - impersonal Brahman, Paramatma and the Supreme Personality of Godhead, Bhagavan. All of these are one and the same truth, but Brahman, Paramatma and Bhagavan constitute three different features
- The Absolute Truth is realized in three phases - impersonal Brahman, Paramatma and the Supreme Personality of Godhead. All these require a touch of devotional service
- The Absolute Truth is realized in three phases, namely, the impersonal Brahman, the localized Paramatma, and the Supreme Personality of Godhead
- The Absolute Truth is realized in three phases: impersonal Brahman, localized Paramatma, and the Supreme Person, Bhagavan. So the ultimate realization is Bhagavan, not the impersonal Brahman. That is not ultimate realization
- The Absolute Truth is realized in three stages: impersonal Brahman, localized Paramatma (Supersoul) and ultimately as Bhagavan, the Supreme Personality of Godhead
- The Absolute Truth is the Absolute Person who has no equal or competitor. The impersonal Brahman rays are the rays of His transcendental body, just as the sun's rays are emanations from the sun
- The Absolute Truth is understood in three different features, namely impersonal Brahman, localized Paramatma, and the Supreme Personality of Godhead
- The all-pervading truth that exists eternally during the creation, maintenance and annihilation of the material world and in which the living beings rest in trance is called the impersonal Brahman
- The ascending approach to the Absolute Truth ends in the realization of impersonal Brahman and the localized Paramatma but not the Supreme Transcendental Personality
- The beginning of spiritual enlightenment is realization of impersonal Brahman. Such realization is effected by gradual negation of material variegatedness
- The Bhagavad-gita (BG 14.27) clearly mentions that the impersonal Brahman is dependent upon Govinda. That is the real conception of absolute knowledge
- 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-samhita also explains the five gross elements, love of Godhead, impersonal Brahman, the initiation of Lord Brahma, and the vision of transcendental love enabling one to see the Lord
- The compilers of the Upanisads speak very highly of the impersonal Brahman
- The Complete Whole, or the Supreme Absolute Truth, is the complete Personality of Godhead. Realization of impersonal Brahman or of Paramatma, the Supersoul, is incomplete realization of the Absolute Complete
- The concept of the universal form is material, and the concept of impersonal Brahman is spiritual, but the highest spiritual understanding is the Personality of Godhead
- The conception of comfortable life in heaven is insignificant in comparison to the happiness enjoyed in the impersonal Brahman
- The conception of impersonal Brahman realization is the first step, due to His distinction from the illusory conception of material existence
- The conclusion is that one who has no knowledge of the potencies of the Supreme Truth will realize the impersonal Brahman
- The conclusion is that the transcendental bliss experienced in the service of the Lord must be superior to brahmananda, the bliss derived from realizing the impersonal Brahman
- 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 desire to merge into the impersonal Brahman is the subtlest type of atheism. As soon as such atheism, disguised in the dress of liberation, is encouraged, one becomes completely unable to traverse the path of devotional service to the SP of Godhead
- The expression "most confidential" is significant here because knowledge of devotional service is far, far above knowledge of impersonal Brahman
- The first realization is impersonal Brahman, but one must go still further to realize Paramatma and eventually the Supreme Personality of Godhead, who is worshiped by the transcendental feelings of a devotee
- 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 Kumaras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service. BG 1972 purports
- 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 happiness derived from merging in the impersonal Brahman and the happiness derived from the eight perfections of mystic yoga (anima, laghima, prapti and so on) do not give any pleasure to the devotee
- The heart of that saintly person softened upon seeing Sri Caitanya Mahaprabhu. He wanted to talk to Him and establish impersonal Brahman on the basis of his own scripture, the Koran
- The impersonal brahma-jyotir is only the glaring effulgence of the body of the Lord, and there is no difference in quality between the body of the Lord and the impersonal ray of the Lord, called brahma-jyotir
- The impersonal Brahman can be conceived by persons who are already in the inferior energy of the Lord, but the Personality of Godhead cannot be conceived unless one is in the transcendental position. BG 1972 purports
- The impersonal Brahman cannot possess energies, nor do the Vedic literatures state that maya (the illusory energy) is covered by another maya
- 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 impersonal Brahman is more explicitly explained in the Brahma-sutra as the rays. As there is the rays of the sunshine, sun planet, similarly, the impersonal Brahman is the shining rays of the Supreme Brahman or the Supreme Personality of Godhead
- The impersonal Brahman is My partial manifestation, and there is no truth superior to Me
- The impersonal Brahman is the goal of those who cultivate the study of books of transcendental knowledge, and the Supersoul is the goal of those who perform the yoga practices
- The impersonal Brahman is unknown even to the other directors of the material creation, including Lord Brahma, Lord Indra and even Lord Visnu. This does not mean, however, that Lord Visnu is not omniscient
- The impersonal Brahman region is also called param padam, but unless one is attached to the Personality of Godhead one must again fall down to the material world from the impersonal param padam situation
- The impersonal Brahman, or bodily effulgence of the Supreme Lord, is known as Brahmaloka or Siddhaloka
- The impersonal Brahman, which is the effulgence of the Lord, is described in this verse - SB 6.16.21
- The impersonalists imagine some form of the impersonal Brahman, and to facilitate meditation they concentrate upon the forms of Visnu, Siva, Ganesa, Surya and goddess Durga. Actually these pancopasakas are not devotees of anyone
- The impersonalists imagine some form of the impersonal Brahman, and to facilitate meditation they concentrate upon the forms of Visnu, Siva, Ganesa, Surya and goddess Durga. As it is said, to be a servant of everyone is to be a servant of no one
- The impersonalists may say that Vasudeva is the impersonal Brahman, but actually the impersonal Brahman is subordinate to Krsna, as also confirmed in Bhagavad-gita (BG 14.27): brahmano hi pratisthaham
- The impersonalists sometimes describe five kinds of gods that are worshipable, but because they think that the actual truth is impersonal Brahman, they dispose of all worshipable objects at the ultimate end. BG 1972 purports
- The intelligence of the Mayavadis is not purified; therefore even though they practice austerities for self-realization, they cannot remain within the impersonal brahmajyoti. Consequently, they fall down again into this material world - SB 10.2.32
- The less intelligent men, who are unaware of His (Krsna's) transcendental form, describe Him as impersonal Brahman. But Brahman is simply the rays of His transcendental body
- The Lord explains in the Bhagavad-gita that there is nothing superior to Him and that the impersonal Brahman is subordinately situated as a manifestation of His personal rays
- The Lord is the supreme reservoir of all pleasure, including Brahman pleasure; therefore, one who has unflinching faith in the Supreme Personality of Godhead is said to be already realized in impersonal Brahman and Paramatma
- The Lord says in Bhagavad-gita (14.27), brahmano hi pratisthaham amrtasyavyayasya ca: I am the basis of the impersonal Brahman, which is indestructible and is the supreme bliss
- The Lord's bodily texture and color are described (in MM 2) indicates that He is a person, for the impersonal Brahman cannot have a body that is as soft as anything or whose hue is visualized
- The majority of transcendentalists understand only the impersonal Brahman or localized Paramatma, for the Personality of Godhead is very difficult to understand. As the Lord says in Bhagavad-gita: manusyanam sahasresu, kascid yatati siddhaye
- The Mayavadi philosophers consider the central point of relationship to be the impersonal Brahman, the function of the living entity to be the acquisition of knowledge of Brahman, resulting in detachment from material activity
- The Mayavadi philosophers interpret this word aham as referring to the impersonal Brahman
- The Mayavadi philosophers of Saranatha are different from the impersonalists who believe in the impersonal manifestation of Brahman. According to the Saranatha philosophers, there is no spiritual existence at all
- 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 theory that after liberation the individual soul, separated by the covering of maya, or illusion, will merge into the impersonal Brahman & lose its individual existence is not supported by Lord Krsna, the supreme authority. BG 1972 purports
- The Mayavadis proclaim that there is no separate existence outside the impersonal Brahman and that the feeling of separation is maya, or an illusion, by which one considers a rope to be a snake
- The mental speculators can reach up to the standard of impersonal Brahman realization, but, factually, complete knowledge of transcendence is beyond the knowledge of impersonal Brahman. Thus it is called the supreme confidential wisdom
- The most important thing to be noted is that there may be many liberated persons who might have merged into the existence of the impersonal Brahman, but a devotee of the Supreme Personality of Godhead, Narayana, is very, very rare
- The mystics said, "Simply by seeing You (Krsna) from a distant place, I have come to the conclusion that there is no need of my being situated in the transcendental bliss of impersonal Brahman"
- The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal brahma-jyotir of the Lord
- The one Supreme Personality of Godhead reveals Himself to different thinkers as the Supreme person or impersonal Brahman or Paramatma. Impersonalists merge into the impersonal Brahman, but that is not achieved by worshiping the impersonal Brahman
- The opulences of the impersonal Brahman spread throughout the millions and millions of universes. That Brahman is but the bodily effulgence of Govinda
- The personal form of the Lord is also worshiped in meditation as Supersoul, Paramatma, but the impersonal brahma-jyotir is not worshiped
- The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist engages himself not directly in the service of Krsna but in meditation on the impersonal Brahman, the unmanifested. BG 1972 purports
- The Personality of Godhead is the last word in transcendental realization. The Absolute realized as impersonal Brahman or localized Supersoul, Paramatma, is less productive of transcendental bliss than the supreme personal realization of His glories
- The Personality of Godhead, being full of all conceivable and inconceivable potencies, is the absolute Supreme Whole. Impersonal Brahman is a partial manifestation of the Absolute Truth realized in the absence of such complete potencies
- The question who is better-one who is engaged in the path of impersonal Brahman or one who is engaged in the personal service of the Supreme Personality of Godhead-was raised by Arjuna. BG 1972 purports
- The S. P. of Godhead is sac-cid-ananda-vigraha. Realization of impersonal Brahman is realization of His sat feature, or His aspect of eternity, and Paramatma realization is realization of His sat and cit features, His aspects of eternity and knowledge
- The same substance is realized as impersonal Brahman by the students of the Upanisads, as localized Paramatma by the Hiranyagarbhas or the yogis, and as Bhagavan by the devotees
- The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes
- 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 sunshine is impersonal (Brahman), the sun itself is localized (Paramatma) and the sun-god residing within the sun is a person - Bhagavan
- The Supersoul coming out of the body enters the impersonal brahma-jyotir; then in His form He remains in His spiritual identity. That Supreme is called the Supreme Personality
- The supreme feature of the Absolute Truth is personal - the Supreme Personality of Godhead. The impersonal Brahman is His effulgence, like the light diffused by a powerful fire
- 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, Purusottama, is above both impersonal Brahman and the partial realization of Paramatma. BG 1972 Introduction
- The tattvavit says that the Supreme Absolute Truth is recognized in three aspects: impersonal Brahman, and Paramatma, the localized Supersoul, and Bhagavan. Bhagavan means the Personality of Godhead. So they are three angles of vision
- The thirteen meanings of the atmarama verse mentioned here are based on the following meanings for the word atmarama: (1) sadhaka, the neophyte performer; (2) brahma-maya, one absorbed in the thought of impersonal Brahman
- The transcendental bliss enjoyed in pure devotional service is like an ocean, whereas material happiness and even the happiness to be derived from the realization of impersonal Brahman are just like the water in the hoofprint of a calf
- The transcendental qualities of the Lord are so attractive that Srila Sukadeva Gosvami became detached from being completely absorbed in impersonal Brahman and positively took up the personal activity of the Lord
- The transcendentalists who aspire to the impersonal Brahman or localized Paramatma are not fully satisfied and still hanker for more. Even if they are satisfied in their minds, still, transcendentally, their eyes are not satisfied
- The ultimate cause of everything is the supreme eternal form of Krsna. All material actions and reactions take place in the impersonal Brahman, but in the personal Brahman, the eternal form of Krsna, there is no action and reaction
- The ultimate destination of the wise philosopher is to merge in the impersonal Brahman, but that Brahman is the effulgence of the Supreme Person
- The Vaikuntha planets are factually the supreme residential places called the param padam. The impersonal brahma-jyotir is also called the param padam due to its being the rays of the Vaikuntha planets, as the sun rays are the rays of the sun
- The Varanasi impersonalists propagate the idea that the impersonal Brahman is truth whereas material varieties are false
- The word brahmani used in this verse (SB 4.22.25) is commented upon by the impersonalists or professional reciters of Bhagavatam, who are mainly advocates of the caste system by demoniac birthright. They say that brahmani means the impersonal Brahman
- 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 certain tattva-vit, or the knower of the Absolute Truth, who understands that Absolute Truth as impersonal Brahman
- There are different kinds of transcendentalists-some of them are attached to the impersonal Brahman vision, some of them are attracted by the Supersoul feature, etc. BG 1972 purports
- There are further discussions (in the Bhagavata-sandarbha) concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead
- There are three features of the Absolute Truth. One is impersonal Brahman, the other is localized Paramatma, or antaryami, Supersoul, and the supermost is the Supreme Personality of Godhead, Bhagavan
- There are three types of people who worship the impersonal Brahman. The first is the beginner, the second is one whose thoughts are absorbed in Brahman, and the third is one who is actually merged in the impersonal Brahman
- There are two kinds of worshipers on the path of philosophical speculation - one is called brahma-upasaka, a worshiper of the impersonal Brahman, and the other is called moksakanksi, one who desires liberation
- 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 no difference between the Personality of Godhead and the impersonal Brahman. How then can the Lord have so many things to do, whereas the impersonal Brahman is stated to have nothing to do either materially or spiritually
- There is no preventing one's falling down from material happiness, and there is even every chance of falling down from the spiritual happiness derived out of identifying oneself with the impersonal Brahman
- There is the sun-god, the sun itself and the sunshine which is the shining effulgence of that original sun-god. Similarly, the spiritual effulgence (brahmajyoti), impersonal Brahman, is nothing but the personal effulgence of Krsna
- These forty-nine fire-gods are the beneficiaries of the oblations offered in the Vedic sacrificial fire by impersonalist brahmanas
- They (gross materialists) claim that one can conceive of the SP of Godhead as goddess Durga, goddess Kali, Siva, demigod Ganesa, Lord Ramacandra, Krsna, the impersonal Brahman or whatever, and one can chant the Lord’s name in any way and in any form
- They (impersonalist sannyasis) undergo severe penances and austerities to reach the platform of impersonal Brahman, but because there is no pleasure there, they again descend to enjoy material variety
- They (Mayavadi philosophers) finally conclude that the impersonal Brahman is the Supreme, not the personality Krsna. This is the basis of Mayavadi philosophy
- 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
- They (the impersonalists) try to remain satisfied with the impersonal Brahman, but Krsna is so attractive and so strong that He attracts their minds
- They (the Mayavadis) want to meditate upon impersonal Brahman, but it is very troublesome. Because Brahman is not impersonal, but force, they want to make Brahman impersonal
- They also engage in Krsna's devotional service and give up the desire for liberation and the desire to merge into the existence of impersonal Brahman
- This brahmananda, the spiritual bliss derived from impersonal Brahman, is like the water in the hoofprint of a calf compared to the ocean of love of Godhead
- This cannot be (the theory that a living being is absolute impersonal Brahman), because the living entity has his own way of thinking in his original unconditional state also
- This form (of God) has nothing whatsoever to do with material forms. Impersonalists say - Oh, you say Krsna has a form. If so, how can you say that He is the Supreme? The impersonal Brahman is the Supreme, and the impersonal Brahman is formless
- This knowledge develops up to the knowledge of impersonal Brahman. Above this, when it is partially mixed with devotion, such knowledge develops to knowledge of Paramatma, or the all-pervading Godhead. This is more confidential
- 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
- This wrong impression is cleared by Lord Siva himself, who says that the impersonal Brahman, which is spread all over the universe, is nothing but the Supreme Lord Himself
- Those warriors who appreciated the lotus feet of the Lord (Krsna) and saw His face at the front had their dormant love of God awakened, and thus they were transferred at once to Vaikunthaloka not to the impersonal state of brahmajyoti as was Sisupala
- 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 attached to the impersonal Brahman or the localized Supersoul are also partially Krsna conscious, because impersonal Brahman is the spiritual ray of Krsna and Supersoul is the all-pervading partial expansion of Krsna. BG 1972 purports
- Those who are in the modes of passion and ignorance, and even those who are in the mode of goodness, cannot go beyond the impersonal Brahman conception of the Absolute Truth. BG 1972 purports
- 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 are known as the impersonalist Vedantists regard You as the impersonal Brahman. Others, known as the Mimamsaka philosophers, regard You as religion
- Those who are trying to find the Supreme Godhead by mental speculation may approach the bodily effulgence, or the impersonal Brahman
- Those who are trying to understand the Absolute Truth by philosophical speculation, they can reach up to the impersonal Brahman effulgence of the Absolute Truth. Similarly, those who are trying to find out the Absolute Truth within the heart
- Those who are trying to understand the Supreme Absolute Truth through knowledge, they can go up to that impersonal Brahman
- Those who aspire after liberation attempt to merge into the impersonal Brahman. To this end they execute ritualistic religious ceremonies, but Srimad-Bhagavatam considers this a cheating process
- Those who recognized the Lord (during the battle of Kuruksetra) would enter Vaikuntha, and those who estimated the Lord as only a powerful being would attain salvation by merging into the spiritual existence of the impersonal brahmajyoti of the Lord
- Those who search after the knowledge of impersonal Brahman or localized Paramatma are certainly accepted as liberated, but due to their imperfect knowledge they are described in Srimad-Bhagavatam as vimukta-maninah
- Those who walk the paths of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localized Paramatma
- Those who wish to merge into the impersonal Brahman are also divided into three categories - those desiring to be liberated, those already liberated and those who have realized Brahman
- Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. BG 1972 purports
- To the impersonalists liberation means merging into the existence of impersonal Brahman. But factually this is not moksa because one has to again fall down into this material world from that impersonal position
- Transcendental bliss in the realization of impersonal Brahman becomes comparable to the scanty water contained in the pit made by a cow's hoof. It is nothing compared with the ocean of bliss of the vision of the Personality of Godhead
- Transcendentalists on the path of philosophical speculation can be divided into two categories - the pure worshipers of impersonal Brahman and those who wish to merge into the existence of impersonal Brahman
U
- Uddhava continued, "My dear mother Yasoda and Nanda Maharaja, you have thus fixed your minds wholly and solely upon that Supreme Personality of Godhead, Narayana, whose transcendental form is the cause of impersonal Brahman"
- Ultimately both the systems (astanga-yoga and sankhya-yoga) are meant for realizing the impersonal Brahman, which is but a partial representation of Narayana, the Personality of Godhead
- Unless one is elevated to the Vaikuntha planets, directly in touch with the Supreme Personality of Godhead, he is prone to fall down, either from the impersonal Brahman realization or from an ecstatic trance of meditation
- 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
- Upon being purified, Brahma could see the supreme form of the Lord. The impersonal Brahman cannot have heads, noses, ears, hands and legs. This is not possible, for these are attributes of the Lord's form
W
- We cannot understand Krsna by our speculative knowledge. If we try to do that, then we can approach up to the impersonal Brahman feature of Krsna. Brahmeti. That is not full Krsna. That is Krsna's partial realization
- We have information from Bhagavad-gita that Krsna is the source of the impersonal Brahman - BG 14.27
- We should learn to dedicate our activities unto the mercy of the Lord and accept Him either as impersonal Brahman, localized Paramatma or the Supreme Personality of Godhead
- What the Upanisads call the transcendental, impersonal Brahman is the realm of the glowing effulgence of the same Supreme Person
- What the Upanisads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion - CC Adi 1.3
- What the Upanisads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion - CC Adi 2.5
- When a devotee has achieved the position of rendering transcendental loving service to the Lord through the mercy of Lord Caitanya, he thinks the impersonal Brahman to be no better than hell
- When from Brahma understanding, impersonal Brahma understanding, he comes to the platform of understanding Visnu, Lord Visnu, the Supreme Personality of Godhead, he becomes a Vaisnava. That is the perfectional process
- When one advances through impersonal Brahman and localized Paramatma to approach the Supreme Personality of Godhead in relationship with Him as a servant, friend, parent or conjugal lover, one's happiness becomes all-pervading
- When one is fully absorbed in the thought that one is not different from the Supreme Absolute Truth, one is said to be a worshiper of the impersonal Brahman
- When speculation on the impersonal Brahman is condemned on the above ground, then what to speak of ordinary fruitive work, which is not meant to fulfill the aim of devotional service
- When that person tried to establish the impersonal Brahman conception of the Absolute Truth on the basis of the Koran, Sri Caitanya Mahaprabhu refuted his argument
- When the dry philosophers come to the Supreme Lord transcend knowledge of the impersonal Brahman and the localized Paramatma and come to the personal conception of Godhead by the grace of the Supreme Lord or His pure devotee. BG 1972 purports
- When the great sage Narada was glorifying the pastimes of the Lord with his vina, the four Kumaras, headed by Sanaka, although merged in the impersonal conception of Brahman, were trembling all over
- When the mind is in touch with the impersonal Brahman one becomes satisfied, but one must advance further to render service to the Supreme Personality of Godhead, for one's remaining merged in the Brahman effulgence is not always assured
- When these mystic yogis saw Lord Krsna and Balarama, they exclaimed that now that they had seen the excellent bodily effulgence of the Lord, they had almost forgotten the pleasure derived from impersonal Brahman realization
- 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
- Who want some temporary material happiness, sacrifice their material possessions to satisfy demigods such as Indra, the sun-god, etc. And who are impersonalists, sacrifice their identity by merging into the existence of impersonal Brahman. BG 1972 pur
- Worship of the impersonal Brahman and the Paramatma is conducted by those engaged in empiric philosophical speculation and mystic yoga
Y
- Yogis meditate upon the localized Paramatma situated in the heart, jnanis worship the impersonal Brahman as the Supreme Absolute Truth, and devotees worship Vasudeva, the Supreme Personality of God, whose transcendental body is described in the sastras
- Yogis, Their whole life they devote, maybe impersonal Brahman, so he can be merged into the impersonal feature of the Lord. Paramatma
- You (Vyasadeva) have fully delineated the subject of impersonal Brahman as well as the knowledge derived therefrom. Why should you be despondent in spite of all this, thinking that you are undone, my (Narada Muni) dear prabhu?
- You are the cause of all causes, the self-effulgent, inconceivable, impersonal Brahman, which is originally Parabrahman. You manifest various potencies in this cosmic manifestation
- You have defined impersonal Brahman as the Divine Energy. I fully agree with you in pursuanee of its description in the Brahman Samhita