Monism: Difference between revisions
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Latest revision as of 20:15, 25 June 2017
"monism"
Subcategories
This category has the following 2 subcategories, out of 2 total.
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Pages in category "Monism"
The following 38 pages are in this category, out of 38 total.
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A
- A living entity when he begins spiritual realization by identifying himself with the Supreme Lord. This state of self-realization is technically known as monism. The monist thinks himself one with the Supreme Lord
- A person desiring liberation for his forefathers or himself should give charity to a brahmana who adheres to impersonal monism (jnana-nistha). In the absence of such an advanced brahmana, charity may be given to a brahmana addicted to fruitive activities
- A person who accepts the theory of monism - being always engaged in empiric philosophical discussions about spiritual life - becomes joyful and is relieved from all material lamentation and hankering. At that stage, one is equipoised
- All five of these philosophies (of monism) completely reject the predominance of the Supreme Personality of Godhead and strive to establish their own philosophical theories
- All these (subtle desires for impersonalism, monism, success and the four principles of religious activity; dharma, artha, kama and moksa) are like spots on clean cloth. Sri Caitanya Mahaprabhu also wanted to cleanse all these away
- Although I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I have nonetheless been forcibly turned into a maidservant by some cunning boy who is always joking with the gopis
- Although Mayavadis profess monism, they differentiate between the holy name of the Supreme Lord and the Lord Himself. For this offense of namaparadha they gradually glide down from their exalted position of brahma-jnana, as confirmed in SB 10.2.32
I
- I shall continually recite Vedanta philosophy before Caitanya Mahaprabhu so that He may remain fixed in His renunciation and thus enter upon the path of monism
- If one accepts the existence of God, one certainly cannot establish the theory of monism. For this reason Sankaracarya refuted all kinds of Vedic literature that establishes the supremacy of the Personality of Godhead
- Impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart
M
- Mayavadi sannyasis accept the meanings expressed in the explanations of the Vedanta-sutra by Sankaracarya, which are based on monism. Thus they explain the Vedanta-sutra, the Upanisads and all such Vedic literatures in their own impersonal way
- Mental speculators mislead people by establishing the energy of the Lord as absolute, but when the truth of simultaneous oneness and difference is understood, the imperfect concepts of monism and dualism cease to satisfy
- Monism is based on pure knowledge as described and confirmed in Bhagavad-gita (BG 7.17): priyo hi jnanino 'tyartham aham sa ca mama priyah
- Monist philosophers do not accept the philosophies of the Vaisnava acaryas, which are known as suddhadvaita (purified monism), suddha-dvaita (purified dualism), visistadvaita (specific monism), dvaitadvaita (monism and dualism) and acintya-bhedabheda
N
- Neither through astanga-yoga, nor impersonal monism or an analytical study of the Absolute Truth, nor study of the Vedas, nor austerities, charity or acceptance of sannyasa can one satisfy Me as much as by developing unalloyed devotional service unto Me
- No one can satisfy the Supreme Personality of Godhead by such activities (impersonal speculation, monism, speculative knowledge, mystic yoga and meditation), nor do we give the Lord a chance to sit in our hearts peacefully
O
- On the one hand they (so-called swamis) enjoy variegatedness in matter, and on the other they deny spiritual variegatedness to the Absolute. Because they are pledged to the theory of monism and impersonalism
- Once one accepts the Supreme Personality of Godhead, the doctrine of monism cannot be established. Therefore by mundane scholarship Sankaracarya has tried to obscure the actual meaning of the Vedanta-sutra
T
- The fraudulent swamis or mental speculators, in order to remain consistent with the theory of monism, must pass off the miseries of mankind as the pastimes of God, but actually these miseries are only the enforced punishments of Maya devi
- The Lord is simply disturbed by them (impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation)
- The Mayavada philosophy is so degraded that it has taken the insignificant living entities to be the Lord, the Supreme Truth, thus covering the glory and supremacy of the Absolute Truth with monism
- The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord because they are aware of the factual position
- The theory of monism is very difficult to apply in this case (BG 2.24), because the individual soul is never expected to become one homogeneously. BG 1972 purports
- These four great & important verses (SB 2.9.33/34/35/36) are particularly taken out by the Mayavadi speculators, who construe a different purport to suit their impersonal view of monism. Here in SB 3.4.20 is the proper answer to unauthorized speculators
- This ahangrahopasana describes a living entity when he begins spiritual realization by identifying himself with the Supreme Lord. This state of self realization is technically known as monism
- Those who always try to establish the doctrine of monism are also counted among the atheists and agnostics. BG 1972 purports
- Those who engage in the transcendental service of the lotus feet of Krsna, being relieved of all material enjoyment, have no attraction to topics of impersonal monism
- Through sayujya-mukti, which is generally demanded by asuras, one merges into the existence of the Lord, but although one sometimes thus achieves the goal of the theory of monism, one falls down again to struggle in material existence
W
- We are thinking that God is different from me, but when the illusion is over, then I and God become one. This is Mayavadi theory, monism. But actually this is not clear knowledge
- When the truth of simultaneous oneness and difference is understood, the imperfect concepts of monism and dualism cease to satisfy
- When this knowledge (that the energy of the Lord is simultaneously one with and different from the Lord) is factually understood, one sees the conceptions of monism and dualism to be imperfect