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monist | monistic | monists |monism
Subcategories Pages in category
This category has the following 6 subcategories, out of 6 total.
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Pages in category "Monist"
The following 120 pages are in this category, out of 120 total.
A
- A jnana-bhakta, or one whose devotion is mixed with the monistic viewpoint, is not a pure devotee. Although Maitreya was a devotee, his devotion was mixed
- 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
- Above these two classes of philosophers (monists & dualists) is the philosophy of acintya-bhedabheda tattva, or the truth of simultaneous oneness and difference. This philosophy was propounded by Lord Sri Caitanya in His explanation of the Vedanta-sutras
- Absolute knowledge consists of Brahman, Paramatma and Bhagavan. This conclusion is not the same as that of the monists
- According to the monists, God and the devotee may be separate in the material state, but when they are spiritually situated, there is no difference between them. This is called advaita-siddhanta, the conclusion of the monists
- According to the monists, when a yogi becomes one with the Supreme and loses his individual existence, he attains the highest stage, called kaivalya. But actually, the stage of realization of the Personality of Godhead is kaivalya
- All living entities other than the impersonalists and monists can directly take to devotional service in full Krsna consciousness and become liberated by developing transcendental loving service to the Supreme Personality of Godhead
- Although illusory energy is also part and parcel of the Supreme Lord, illusory energy is differentiated from the Lord. The illusory energy is not, however, false, as claimed by the monist philosophers
- Although the monist philosopher is elevated to the status of being one with the effulgence of the Lord, because there is no facility for associating with the Lord and rendering service unto Him, he again falls into this material world
- Although the monist philosopher is elevated to the status of being one with the effulgence of the Lord, his service propensity is satisfied by materialistic welfare activities like humanitarianism, altruism and philanthropy
B
- Because the monist philosophers take the knower of the body to be one, they think that there is no difference between the Supersoul and the individual soul. BG 1972 purports
- Bhagavata-dharma is purely devotional service of the Lord to which the monist has no access. The monist is not counted amongst the paramahamsas (the most perfect of the renounced order of life)
- Bilvamangala Thakura lamented: I was situated as a monist in order to become one with the Supreme, but somehow or other I contacted a naughty boy and became His eternal servitor
- By advaya-jnana-darsana, Srila Advaita Acarya has glorified pure devotional service. Srila Nityananda Prabhu herein sarcastically condemns the philosophy of the impersonal monists and praises the correct nondual philosophy of Sri Advaita Prabhu
D
E
- Even the Mayavadi impersonalists who flatter themselves and believe that they have become the Lord themselves are not abhijnah or svarat, fully cognizant or fully independent. The Mayavadi monists undergo a severe process of austerity and penance
- Even though all dirty things may be cleansed away, sometimes subtle desires remain in the mind for impersonalism, monism, success & the 4 principles of religious activity. All these are like spots on clean cloth
F
- For a pure devotee who has realized Krsna consciousness through Sri Caitanya Mahaprabhu, the monistic philosophy by which one becomes one with the Supreme appears hellish
- For them (monist philosophers), nirguna Brahman means "the impersonal Absolute Truth without any material qualities" and saguna Brahman means "the Absolute Truth that accepts the contamination of material qualities"
- From this we can understand that the goal of the monist to merge into the effulgence of the supreme is not a very difficult problem. Persons like Sisupala who are consistently inimical to Krsna can also get this liberation
G
- Generally the impersonalists or monists are influenced by the modes of passion and ignorance. Such impersonalists think of themselves as liberated souls, but they have no knowledge of the transcendental personal feature of the Absolute Truth
- Generally the liberated souls are attached to the feature of impersonal Brahman with a monistic view of becoming one with the supreme whole
- God accepts such service from the devotee (serving God as his father), & thus he becomes more than the Lord. The impersonalists desire to become one with the Supreme, but devotees become more than the Lord, surpassing the desire of the greatest monist
I
- If from the beginning of life one is taught the Vaisnava philosophy of duality or variety, the monistic philosophy will not bother him very much. In reality, everything is an emanation from the supreme source
- If Lord Caitanya, Lord Nityananda and Advaita had exhibited Their all-powerful Visnu potencies within this material world, people would have become greater impersonalists, monists & self-worshipers than they had already become under the spell of this age
- If the existence of the Supersoul and the individual is admitted, then the impersonalist theory of monism is nullified. Therefore some impersonalists and void philosophers twist the Patanjali system in their own way and pollute the whole yoga process
- Impersonal monists are always attacked by these Tattvavadis (Srila Madhvacarya's party), who attempt to defeat their philosophy of impersonalism. Generally, they establish the supremacy of the Supreme Personality of Godhead
- Impersonal speculation, monism , speculative knowledge, mystic yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart. No one can satisfy the Supreme Personality of Godhead by such activities
- Impersonalists and monists have misguided their followers because they incorrectly think that the Supreme Lord and the individual souls are equal in all respects
- Impersonalists and monists like Astavakra have tried to establish the impersonal effulgence (brahmajyoti) as the Supreme
- In general, the monists cannot grasp the intricate philosophy of nondualism. So Dr. Radhakrishnan has spun out of his imagination a theory by which he tries to establish dualism in nondualism
- 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 his Sariraka-bhasya Sankaracarya has increased the misunderstanding of the monists
- In the conditioned stage of existence, all living entities have four basic defects, of which one is the cheating propensity. Sankaracarya has carried this cheating propensity to the extreme to mislead the monists
- In the transcendental loving service of the Lord, there is no place for monistic knowledge or fruitive activities. The gopis in Vrndavana were neither highly learned scholars nor mystic yogis
- Inert matter, in association with dynamic spirit, manifests a false representation or a perverted reflection of that very spiritual variegatedness which is so adamantly denied by the monist class of so-called swamis
- It is a misunderstanding to think, as do the monists, that when one gets relief from the process of birth and death he merges into the Supreme Brahman
- It is not for them - salvationists or monists to deal in Srimad-Bhagavatam
M
- Men with limited knowledge who advocate the monistic theory that God and the living entities are equal in all respects are actually misleading themselves and others. BG 1972 purports
- Monism is based on pure knowledge as described and confirmed in Bhagavad-gita: priyo hi jnanino 'tyartham aham sa ca mama priyah
- Monism is completely different from pure, transcendental devotional service
- 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
- Monist philosophers like Sankaracarya and his followers want to establish that God and the living entity are one, and instead of worshiping the Supreme Personality of Godhead they present themselves as God. They want to be worshiped as God by others
- Monistic disciples
- Monistic mistake is a great stumbling block on the road to devotional service
- Monists consider devotional service of the Lord to be material activity; therefore they consider such devotional activities to be the same as karma, or fruitive activity
- Monists merge within the personal effulgence of the Lord (Krsna) called the brahmajyoti, but the devotees enter into the transcendental pastimes of the Lord, which are never to be misunderstood as material
- More or less, this kind of philosophical speculation (of the monist philosophers) is called Mayavada philosophy. The fact is, however, that the Absolute Truth never has anything to do with material qualities because He is transcendental
- My obeisances are unto You, who are the property of the materially impoverished. You have nothing to do with the actions & reactions of the material modes of nature. You are self-satisfied, & therefore You are the most gentle & are master of the monists
N
- Negative cognition of an object beyond the reach of sense perception is the way of indirect knowledge, which is not altogether imperfect but which produces only fragmentary knowledge in the form of impersonal spiritual realization and monism
- Nityananda Prabhu continued, "You are such a monist! And now I am eating beside You. I do not know how My mind will be affected in this way"
O
- One should not accept the reflection of the moon on the water as actual and misunderstand the whole situation through monistic philosophy. The quivering quality of the moon is also variable. When the water is standing still, there is no quivering
- 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 participates in Your impersonal monistic philosophy does not accept anything but the one Brahman
- Out of the above three (worshiper of himself as one with God, worshiper of concocted form of God, & worshiper of visvarupa of God), the lowest, those who worship themselves as the SG, thinking themselves to be monists, are most predominant. BG 1972 pur
S
- Sankaracarya, the great monist philosopher and religious reformer, said that simply for the matter of the stomach, one may not adopt the dress of a renunciant. Therefore, there is no way out - no way to avoid doing work, if only for the belly's sake
- Sankaracarya, the incarnation of Siva, under the order of Narayana, his master, had to mislead the monists, who favor ultimate extinction
- Self-satisfied as He (Krsna) is, He is the master of all monists who seek to merge into the existence of the Lord
- Since monists worship the impersonal feature of Brahman, they are therefore called worshipers of Brahman
- Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patanjali system of yoga. BG 1972 purports
- Sometimes impersonalists pollute the Patanjali yoga system because they are monists. Patanjali describes that the soul is transcendentally pleased when he meets the Supersoul and sees Him
- Sripada Sridhara Svami, the great commentator on Srimad-Bhagavatam, has definitely forbidden the salvationists or monists to deal in Srimad-Bhagavatam
- Surpassing the desire of the greatest monist
T
- The highest perfection of transcendental realization is to take pleasure in hearing and describing the transcendental qualities of the Lord and not in merging into His impersonal Brahman existence, for which the impersonalist monist aspires
- The idea of moksa, or liberation, held by the monist in the matter of oneness of the living entity and the Lord by ultimate merging in one, is also the last stage of materialism or forgetfulness
- The impersonal monist does not believe that God is the only object of worship and that the living entities are His eternal servants
- The impersonal monist philosophy gives an indirect impetus to abominable mundane sex because it overly stresses the impersonality of the ultimate truth
- The impersonal monists have no information of full-fledged independent life in the eternal spiritual realm. According to them, the spiritual realm is simply void. This is like prisoners thinking that there is no life outside the prison
- The impersonalist monists only misguide people by contending that the threefold miseries are a part of the Lord's pastimes
- The jnanis, or monistic philosophers, because of their impersonal conception of the Lord, cannot enter the Vaikuṇṭha planets, but they also cannot stay eternally in the brahma-jyotir. Thus after some time they fall again to this material world
- The Lord is always engaged in a variety of spiritual activities, but the monist cannot understand spiritual variety
- The mantras of the sastras do not support the monistic conclusions of the impersonalists, nor does Vaisnava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness
- The Mayavadi monist must accept a certain type of body, being forced by the laws of nature; therefore, his claim to being one with Krsna, or God, is only theoretical
- The Mayavadi monists undergo a severe process of austerity and penance to acquire knowledge of becoming one with the Lord, but ultimately they become dependent on some rich follower who supplies them with requisite paraphernalia
- The Mayavadi philosophers, they cannot distinguish between the jiva soul, jivatma, and Paramatma. They know it, but because they are monists, to establish their theory, they say there is not two, there is one. No. Krsna says two
- The Mayavadis, or monists, think that they themselves are Krsna, and if one thinks that he himself has become Nanda Maharaja, then his parental love will become contaminated with the Mayavada philosophy
- The members of the Krsna consciousness movement must be convinced that without Krsna one cannot be happy. Thus the Krsna conscious person avoids all kinds of pseudo spiritualists, transcendentalists, meditators, monists, philosophers and philanthropists
- The monist believes that there is only one consciousness, whereas the satvatas, or the devotees, believe that although there is undoubtedly one consciousness, they are one because there is agreement
- The monist is not counted amongst the paramahamsas (the most perfect of the renounced order of life)
- The monist philosopher, after executing severe austerity, merges into the impersonal effulgence of the Lord, but the living entity always wants reciprocation in loving affairs
- The monistic contention that ultimate truth is formless and that form is imposed does not hold true. It is clearly stated here (BG 7.24) that it is not imposed. BG 1972 purports
- The monistic disciples of the Mayavada school (known as smarta-brahmanas) are generally householder brahmanas who accept the Mayavadi sannyasis as Narayana incarnate; therefore they offer their obeisances to them
- The monistic dry speculators have no business in the Srimad-Bhagavatam because this particular Vedic literature is forbidden for them by the great author, Vyasa himself
- The monists and impersonalists try with great difficulty to explain this sutra in diverse ways in order to support their imperfect theory of oneness and impersonality. However, the fact remains that ananda, pleasure, cannot be enjoyed alone
- The monists and impersonalists who think only in terms of the oneness of the living entities with the Supreme Lord cannot give satisfactory answers to such questions. Such an imperfect reply can hardly satisfy the heart of a living entity
- The monists and the great mystics know the Supreme Personality of Godhead as one. This oneness is not the misunderstanding that a living entity is equal in every respect to the Supreme Personality of Godhead
- The monists say that at the ultimate stage these three items (the knower, the knowable and the process of knowing) become one, but the devotees do not accept this. BG 1972 purports
- The pleasure of the impersonalist, monist philosophers is condemned in the following verse (CC Madhya 19.165), which is also found in Srila Rupa Gosvami’s Lalita-madhava
- The reflection of the sun or moon is accepted as the real sun or moon by less intelligent men, and the pure monistic philosophy develops from these ideas
- The technical term used is saguna. They (the monist philosophers) speak of saguna Brahman and nirguna Brahman
- The true conclusion of advaita-siddhanta, expressed at the very beginning of the Caitanya-caritamrta (CC Adi 1.3), is not the same as the philosophy of the monists. Here advaita-siddhanta means advaya-jnana, or oneness in variety
- The word atma-jyotih is significant. The brahma-jyotir, which is greatly appreciated by jnanis, or monistic philosophers who desire to enter it for liberation, is nothing but the rays of the Lord's body
- There are 6 symptoms of surrender: (3) One should firmly believe that Krsna will protect one in all circumstances and that no 1 is a better protector than Krsna. This conviction should be distinct from the monistic philosophy that one is as good as Krsna
- There are five kinds of liberation. Sayujya, the first liberation is supposed to be sayujya, means, to become one with the Supreme. The Mayavada philosophers, monists, they aspire after sayujya-mukti
- There are so many unscrupulous imaginations on the part of the monists to endeavor to put both the Lord and the living being in the same category
- There are two parties of philosophers, generally known as the monists and the dualists. The monist believes in the oneness of the AT and the living entity, but the dualist believes in the separate identities of the living being and the Absolute Truth
- There is an acceptance of transcendental pleasure in the Patanjali system, but the monists do not accept this transcendental pleasure out of fear of jeopardizing the theory of oneness. BG 1972 purports
- These fruits are auspicious, inauspicious and mixed. He thus becomes attached to religion, economic development, sense gratification and the monistic theory of liberation (merging with the Supreme)
- They (salvationists or monists) prepare for their continuation of miserable life
- They say ultimately the knower, knowable and the known becomes one. That is their philosophy. Monists. There is no more knower, no knowable, the knower... Simply knowledge. They say simply knowledge. Oneness
- This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patanjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position
- This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patanjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. BG 1972 purports
- This world has emanated from the Absolute Truth. Then how it can be untruth? Does it mean that truth produces untruth? This is the defect of Mayavada philosophy. They are not actually monists. They are dualists
- Those who are engaged in fruitive activities (karmis) attain the higher planetary systems as a result of their past activities & the jnanis, who seek unification or a monistic merging with the effulgence of the Supreme Lord, also attain their desired end
- Those who want to commit spiritual suicide by sacrificing their individuality are a breed by themselves. Such self-destroyers are known as pure monists. On the other hand, those who desire to maintain their individuality are dualists, or personalists
W
- We cannot understand how the Supreme Personality of Godhead can be impersonal; the imposition theory of the impersonalist monist is false as far as the statements of the Gita are concerned. BG 1972 purports
- When a person transcends the platform of duality - especially when he no longer takes part in the controversy over the Absolute Truth's monistic or dualistic existence - he sees Lord Krsna in his enlightenment and worships Him as one without a second
- When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Krsna favorably, as Krsna desires
- When one becomes captivated by love of Krsna, the Supreme Personality of Godhead, all attraction for mystic power, monistic pleasure, and mundane religious principles becomes insignificant