Krsna's Personal Form: Difference between revisions
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[[Category:Krsna's Personality]] | [[Category:Krsna's Personality]] | ||
[[Category:Krsna's Form]] | [[Category:Krsna's Form]] | ||
[[Category:God's Personal Form]] | |||
[[Category:Krsna - Umbrella Category|9]] | [[Category:Krsna - Umbrella Category|9]] | ||
[[Category:Krsna's - Umbrella Category]] | [[Category:Krsna's - Umbrella Category]] | ||
Latest revision as of 07:48, 22 September 2023
Subcategories
This category has the following 2 subcategories, out of 2 total.
Pages in category "Krsna's Personal Form"
The following 65 pages are in this category, out of 65 total.
A
- A devotee who wishes to advance in Krsna consciousness must have knowledge of Krsna's personal form, His three principal energies, His pastimes and the relationship of the living entities with Him
- Although everything is under the control of the Supreme Lord and is situated in His energy, everything is nonetheless different from Krsna in His personal form
- Although the energies are simultaneously one with the Lord and different from Him, the Lord never loses His personal form due to the transformation of His different energies
- Although there is oneness, however, the Lord in His personal form still enjoys unlimitedly all the pleasures enjoyed minutely by the tiny part-and-parcel living entities
- Although to see the universal form of Krsna is very, very difficult and not possible for anyone and everyone, it is still more difficult to understand His personal form as Syamasundara. BG 1972 purports
- Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Krsna is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Krsna
- Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Krsna is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Krsna. BG 1972 purports
- As far as His svayam-rupa (or pastime form) is concerned, it is in that form that He remains always in Vrndavana with the inhabitants of Vrndavana. This personal form (svayam-rupa) can be further divided into the prabhava and vaibhava forms
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 (Krsna) expands Himself in various multiple forms, and some of these are known as His personal forms and some as His separated forms. Thus He enjoys Himself in all the spiritual planets, as well as in the material universes
- He (the Lord) can understand that Arjuna has no special desire to see Him in His universal form, for he is completely satisfied to see Him in His personal form of Krsna. BG 1972 purports
- He can understand that Arjuna has no special desire to see Him in His universal form, for Arjuna is completely satisfied to see Him in His personal form of Krsna
- His personal expansion, is catur-vyuha. The first expansion is catur-vyuha. Svayam rupa, svayam prakasa. Svayam rupa, the personal self, Krsna. And when He begins to expand, the next immediate expansion is Balarama, Baladeva
I
- If Christian, Mohammedan or Buddhist religions are personal that is quite welcome. But Krishna religion is personal from a time long, long ago when Christian, Mohammedan and Buddhist religions had not yet come into existence
- In answer to Arjuna's question, Krsna clearly says that he who concentrates upon His personal form and who worships Him with faith and devotion is to be considered most perfect in yoga. BG 1972 purports
- In His personal form, Krsna is just like a cowherd boy, and He thinks of Himself in that way. But when He is in the Vasudeva form, He thinks of Himself as the son of a ksatriya and acts as a princely administrator
- In order to convince the yogi that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb
- In practically every chapter (of Bhagavad-gita) the conclusion has been that one should be attached to the personal form of Krsna, for that is the highest spiritual realization
- In practically every chapter the conclusion has been that one should be attached to the personal form of Krsna, for that is the highest spiritual realization
- In the first part of the Laghu-bhagavatamrta descriptions of His (Krsna's) pastimes and expansions in svamsa (personal forms) and vibhinnamsa
- Intelligent persons can see God in His personal form, but if one is very eager to see God immediately, face to face, he can see the Supreme Lord through this description, which portrays the various internal and external parts of His body
K
- Krsna clearly says that he who concentrates upon His personal form and who worships Him with faith and devotion is to be considered most perfect in yoga. BG 1972 purports
- Krsna comes as a person like us, but we are such rascals that we think He is simply a man, and this is our misfortune. If we just surrender unto Krsna, we will no longer be subjected to the karma of different bodies
- Krsna consciousness is so complete that it includes the transcendental pleasure derived from impersonal or Brahman realization. Even the impersonalist will become attracted to the personal form of Krsna, known as Syamasundara
- Krsna is so full that even Krsna expands million times, still, He's the same thing, Krsna. That is Krsna. Krsna is person. And even He expands, Krsna, in many ways. This is the fine philosophy
- Krsna is so kind that He allows the sense-enjoying living entities a separate world created by Him to enjoy as they like, yet at the same time He appears in His personal form
- Krsna, in His supreme personal form, with two hands and flute, is bewildering for the impersonalists who can accommodate only the gigantic visva-rupa of the Lord
M
- Material conception there is difference. If you want water, simply by chanting, "water, water," your satisfaction will not be there. But in the spiritual world, everything being absolute, there is no difference between the name Krsna and the person Krsna
- Mayavadi philosophers think the universal form of the Lord to be real and His personal form illusory
O
- O Krsna! O most auspicious universe! You advent Yourself in Your original personal form in order to be worshiped by us, and we perceive You either by meditation or by direct worship
- One cannot concentrate his mind on anything void or impersonal; the mind should be fixed on the personal form of the Lord, whose attitude is cheerful
- One should conclusively worship the personal form of Krsna as the Supreme Personality of Godhead who is eternity, bliss and knowledge. BG 1972 purports
S
- Since the entire Vedic literature deals with the subject of Brahman, Krsna is therefore the ultimate goal of Vedic understanding. The impersonal brahma-jyotir rests on the personal form of the Lord
- Some think that the universal form of Krsna which was manifested to Arjuna is more important than His personal form. According to them, the personal form of the Supreme is something imaginary. BG 1972 purports
T
- The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect. BG 12.2 - 1972
- The conception of oneness with the Supreme Personality of Godhead is inferior to that of eternal service to the Lord because Lord Krsna is more affectionate to devotees than to His personal self
- The descriptions of Goloka Vrndavana, that even the dust is personal... So we have experience of personal form. Even Krsna's form is personal. How is the dust of Vrndavana personal? How is it individual living entity?
- The expansions (Krsna's expansions) execute differential activities. When the Lord, however, appears in His person as Lord Sri Krsna, His other plenary portions also join in Him by His inconceivable potency called yogamaya
- The feature of svayam-rupa is the form by which Krsna can be understood by one who may not understand His other features. In other words, the form by which Krsna is directly understood is called svayam-rupa, or His personal form
- The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form
- The impersonalists imagine some form of the Supreme Lord, but the personalists do not imagine this; they actually see. Whether one imagines Him or actually sees Him, one has to concentrate his mind on the personal form of Krsna
- The Lord in His eternal personal form can be seen only by the pure devotees
- The Mayavadis imagine themselves to be the Supreme. They imagine that the Supreme has no personal form and that all His forms are imaginary like the will-o'-the-wisp or a flower in the sky
- The nondevotee class of men cannot think of the personal feature of the Lord. Because of their poor fund of knowledge, the personal form of the Lord, like Rama or Krsna, is completely revolting to them
- The perfect devotee may see many movable and immovable objects, but in everything he sees that the energy of Krsna is acting. As soon as he remembers the energy of Krsna, he immediately remembers Krsna in His personal form
- The personal form of Krsna can be divided into two: svayam-rupa and svayam-prakasa
- The personal form of Lord Sri Krsna is so attractive that it comprehends all attraction, all bliss and all tastes (rasas). These attractions are so strong that no one wants to exchange them for material enjoyment, mystic powers and liberation
- The personal forms of Krsna, the two-handed form and the four-handed, are completely different from the temporary universal form shown to Arjuna. BG 1972 purports
- The sage Maitreya said: After instructing Brahma, the creator of the universe, to expand, the primeval Lord, the Personality of Godhead in His personal form as Narayana, disappeared
- The state of being established in My personal form is called santa-rasa, and without being situated in this position, no one can advance to actual pure devotional service
- The Supreme Lord expands His personal forms in two primary categories - prakasa forms and vilasa forms
- There are those who are not attached to the personal form of Krsna. They are so firmly detached that even in the preparation of commentaries to Bhagavad-gita they want to distract other people from Krsna
- They (the members of the Mayavada school) think that He is covered by a material body just like other living beings. Due to this offensive understanding, they cannot recognize that Sri Krsna's personal form is transcendental, not material
- This is very nicely explained in the Gita, in the Thirteenth Chapter: "I am expanded all over. That is My impersonal feature." Krsna is everywhere in His impersonal feature, but still He is a person
- Those who are destined to be dispatched to the path of hell neglect Your (Krsna's) personal form because of speculating on material topics
- To understand Krsna means to understand Krsna in His personal form with His internal energy, His external energy, His expansions and His incarnations
W
- We have a tongue, and if we use this tongue to chant Hare Krsna, we shall immediately come directly in touch with Krsna, because the name Krsna and the person Krsna are not different
- Why do we want to see God as death? When the demon Hiranyakasipu saw Krsna, he saw Him as death personified, but the devotee, Prahlada, saw Him in His personal form as his beloved Lord